Commentary on 2 Corinthians 1

H Ere the blessed Apostle shows the reason why his heart was so enlarged as we see in verse 3. in the midst of his troubles and persecutions, to bless God, there was good reason, for as his afflictions, so his consolations abounded. It is a reason likewise of his ability to comfort others, the reason why he was fitted to comfort others: because he found comfort abound in himself in his sufferings: so they have a double reference to the words before. But to take the words in themselves.

It is an excellent portion of scripture, and that which I should have a great deal of encouragement to speak of, if the times and disposition of the hearers were for it: for it is a text of comfort for those that suffer persecution, that suffer affliction for the Gospel. Now because we do not suffer, or at least we suffer not any great matter, (except it be a reproach or the like, which is a matter of nothing, but a chip of the cross, a trifle,) therefore we hear these matters of comfort against the disgrace of the cross of Christ, with dead hearts. But we know not what we are reserved to: therefore we must learn somewhat to store up, though we have not present use of it. The several branches of divine truths that may be observed from these words, are first this,

That the sufferings of Christians may abound. They are many in this world, and they may be more still.

Secondly, what we ought to think of those sufferings, what judgment we are to have of them.

Thirdly that being the sufferings of Christ, he will not destitute us of comfort, but we have our comfort increased in a proportion answerable to our troubles.

The fourth point is by whom & in whom all this is, this strange work is by Christ, the balancing of these two so sweetly together, crosses and comforts, they come both from one hand, both from one spring, the sufferings of Christ, and the comforts of Christ, and both abound, our troubles are for him, and our comforts are by him. So here is sufferings, and comfort, increase of suffering, increase of comfort, sufferings for Christ, and comfort by Christ, you see them balanced together, and you see which weighs down the balance, comfort by Christ, weighs down sufferings for Christ; the good is greater then the ill. It is a point of wondrous comfort. The Ark you know mounted up, as the waters mounted up, when the waters overflowed the world: so it is here in this verse, there is a mounting of the waters, a rising of the waters above the mountains; afflictions increase, and grow higher and higher, but be of good comfort, here is the Ark above the waters, here is consolation above all, as our sufferings for Christ increase, so our consolations likewise by Christ increase.

For the first, I will be very short in it.

There is nobody in this world, but first or last, if they live any long time, they must suffer, and as a man is in degrees of goodness, so his sufferings must abound, the better man the more sufferings. Sufferings abounded in St. Paul, it doth not abound in all, that was personal in St. Paul, to abound in sufferings, it doth not go out of the person of St. Paul, and such as St. Paul was. All must suffer, but not in a like measure: there are several cups, all do not abound in sufferings, as all do not abound in grace, and strength. Those that are of a higher rank, their sufferings abound more. God doth not use an exact proportion in afflictions, but that which we call geometrical, a proportion appliable to the strength of the sufferer. Christ, as he had more strength then any; so he suffered more then any; and St. Paul having an extraordinary measure of strength, he suffered more then all the Apostles, the sufferings of Christ abounded in him, but all must suffer.

What is the reason of it? What is the reason that troubles abound thus? Surely, if we look,

If we look to God and Christ we are ordained to be conformable to Christ; we must be conformable to Christ in sufferings first, before we be in glory. It is God's decree, we are called to sufferings as well as to be believing: we must answer God's call, every Christian must resolve to take up his Cross every day, some degree of the Cross or other: reproach for Christ's sake is a suffering, the scorn of the world is the rebuke of Christ. We are called to suffering as well as to Glory: it is part of our effectual calling, it is an appendix, an accessory thing to the main, we must take grace with suffering; and it is well we may have it so too: it is well that we have the state of grace here, and glory hereafter with suffering, If we look to the devil, there must be suffering; Satan is the Prince of the world; he is the prince of an opposite Kingdom.

If we consider what place we live in when we are taken out of the world to the blessed estate of Christians, to be members of Christ, and heirs of heaven: the world is strange to us, and we are strangers to it. Crosses and afflictions are necessary for them that are travellers, we would think else that we were at home, and forget our country, considering the condition we live in, we must have sufferings. If we consider the disposition of the parties among whom we live, they are people of an opposite spirit, therefore they malign us, because we are taken from among them. And though there be no opposition shown to them: yet it upbraids enough their cursed estate, when they see others taken from them that speaks loud enough that their course is naught, that they see others mislike it. The world, that is led by the spirit of Satan, maligns them that are better then themselves. There is opposition between the seed of the Serpent and the seed of the woman: so long as there are wicked men that are instruments, and Organs of the devil, God's Children must be opposed while there is a Devil suffered to be the God of the World; and so long as he hath so strong a faction in the world as he hath, the Children of disobedience in whom he rules, God's Children shall never want suffering.

If we regard ourselves, we have always in ourselves, good and bad. That which is good, we have need of sufferings to exercise it, and to know it: for if their were no sufferings, how should we know what good we have? Is it not a great comfort to a Christian, when he knows, by suffering that he hath more patience then he looked for, that he hath more faith then he thought he had, that he hath more love to God, that he can endure to suffer more for God then ever he thought he could, that he hath more resigning of his heart, and giving up of himself then he thought of, that he can deny the world, which he thought he could not have done? What a comfort is it to a Christain, when he knows by suffering what he can do, and what he cannot do?

It is good therefore, and necessary in regard of ourselves, that we may know our strength.

In regard likewise of the evil that is in us, suffer we must: for there must be a daily purging, and the best instruments to scour us, are wicked men, the Devils Instruments; It is unfit for God's Chiidren to take that base office on them, for one Christian to fall upon another: it is good there should be an opposite faction in the world, that there should be wicked men, in regard of the ill that is in us; there is somewhat to be scoured and purged out. So we see whether we look upward, or downward, to God, or to the Devil, or to the faction of the Devil in the World, or to ourselves for good, or evil, it is necessary that there should be some afflictions.

And to speak a little more home to us, there must be sufferings in this regard, because the Church always hath corruption and soil, especially in prosperity. If a man look to the Churches in Germany that have suffered much of late, and mark what reports hath been given of them, how cold, and dull they were in the profession of the Gospel, how indifferent they were, how they valued not that invaluable pearl, a man shall see that suffering was needful to scour them. If a man look to the state of this City (though there be many good people, the Lord increase the number of them, yet) if a man consider with what cold affections the blessed truth of God is entertained, which (I say) is above all. what is all, that we enjoy? what is our peace to the Gospel of peace? What is our prosperity, and what is all to the blessed truth of Salvation? If we had not that, wherein were not the Turks as good as we? for all other things were not other nations as good as we? certainly yes; for policy, and other beauty, and ornaments, and rarities, what have we to lift up our excellency, but the continuance of the blessed doctrine of salvation, whereby our souls are begotten to God, to an inheritance immortal, undefiled, reserved in the heavens? Now the cold esteem of this, certainly will enforce in time a national suffering▪ unless there be a national repentance. It is true of every particular Christian: as we see when the rain and the heat join together, they breed as well Weeds as Corn: so prosperity, and the blessings of God, they have brought up in us much weeds as well as good Corn, and there must be a time of weeding and purging in regard of our state in this world, we are gathering soil every day, there must be a suffering one time or other.

But some will say, what do you talk of suffering? Now is a time of peace, we live among Christians, and not Pagans, and Turks, and for our adversaries, though they be many, yet they do not show themselves.

St. Austin answers this in himself, do but begin to live as a Christian should, and see if thou shalt not be used unchristianly of them that are Christians in name, but not in deed. A suffering from Christians is more sharp then that of enemies. Those that are fleshly will be ready to be injurious: those that are carnal, formal professors, will be ready to offer some disgrace or other to those that are more spiritual then themselves.

There is a three-fold suffering in the Church since Christ's time. The first was of doctrine concerning the natures of Christ, there was persecution about that: for there were Arians that denied the God-head, and others that denied the man-hood of Christ, and such like great enemies of the Church. Afterward in Popery, they set on Christ's offices, and divided his Kingly, and priestly, and prophetical office, to the Pope, to Saints, to works and such like, encroaching upon them, and persecuting with fire and faggot, all those that gave all to Christ, and did not sacrilegiously give anything to the creature.

But there is a persecution as ill as any of these where the nature and offices of Christ are well enough understood, where the power of religion is opposed by others, when so much religion as is necessary to bring a man to heaven is opposed: for it is not the knowledge of the nature and offices, and benefits by Christ, but it is a knowledge that hath obedience with it that must bring us to heaven; a knowledge with self-denial, a knowledge with selling and parting with all our lusts and wicked courses that will not stand with the Gospel.

Now where this is, this cannot be brooked by any means, and it goes under as great disgrace, as heresies did in former times: so that it is a matter of reproach to have so much religion as is necessarily required of a man before he can be saved. That which the world disgraces is necessary to every man before he can be saved, that is a strict giving up of himself to God, and a watching over his ways, as much as human frailty will permit; a conscionable endeavor in all things to please God, out of conscience and thankfulness to God; we must not think to come to heaven without that, it will not be, without holiness none shall see God This despised holiness, this maligned holiness is that which is necessary to bring us to heaven, and so much as is necessary to bring us to heaven is disgraced everywhere.

Those that resolve to be Christians in good earnest and would have comfort on their death bed & in the times of persecution they must endure to be set light by, to bear the reproach of Christ, they must resolve on this before hand, that when these things come to pass, we be not offended.

Well, then to make a little use of this; since there must be troubles and crosses, and they must increase, if we will be Christians; Let this teach us to judge aright of those that are ill thought on in the world oft times, (when we see nothing but good in their carriage) oh what imputations are laid on them, you may see what an indiscreet man he was, you may see that he lacked wisdom and policy, else he might have kept himself out of this trouble. I would ask such a party, had not Christ as much wisdom as thee? He was the wisdom of the Father, did he keep out of reproaches? was he not reproached as a troublesome man, as an enemy to Caesar, and taxed for base things; as a wine bibber &c. and one that had a devil, and many other ways? Was not St. Paul as discreet as we are, who in our understanding and conceit are ready to conceive distastfully of men that suffer anything for the Gospel? and yet notwithstanding, all his wisdom kept him not from the cross, but the cross abides me, saith he, everywhere. The Devil and the cross follow God's Children wheresoever they go, all their wisdom and holiness cannot keep them from it, because God hath decreed it, and called them to it, and they must be conformable to Christ.

Therefore let us take heed that we do not suffer men to suffer in our conceits, when they suffer in a good cause, the cross of Christ, reproachful things, base death, &c. Afflictions are therefore called the cross, because there is a kind of baseness with them, and as it is so, so carnal men esteem it, presently with the suffering there goes a taint, and an abasing in their conceit, of those men that suffer in a good cause, there is a diminishing conceit goes in carnal men of that which should be their glory; our crosses abound; but what ought we to judge of these crosses.

Why? Christ suffers nothing, he is in heaven, in glory; how can he suffer? This is to disparage his Glorious estate, to make him suffer anything.

I answer, the sufferings of Christ, they are twofold; the sufferings of Christ's person, that which he suffered himself which were propitiatory, and satisfactory for our redemption; and the sufferings of Christ in his mystical body, which likewise is called Christ. For Christ in scripture is taken either for Christ himself, or for the members of Christ; why persecutest thou me? saith he to Saul: or for the whole body mystical with the head 1 Cor. 12. so is Christ, Christ head and members is called Christ. Now when he calls the sufferings of the Church the sufferings of Christ, he means not the sufferings of Christ in his own person; for he suffers nothing, he is out of all the malice of persecutors, they cannot reach to heaven to Christ; but he means the sufferings of Christ in his mystical body, these are called the sufferings of Christ.

Why are these called the sufferings of Christ? Partly, because they are the sufferings of mystical Christ, the body of Christ, the Church; for the Church the company of true believers, are the fullness of Christ, they make up the mystical body of Christ; therefore when they suffer he that is the head suffers.

Again, they are called the sufferings of Christ, those that his members and Children suffer, because they are for Christ, they are in his quarrel, they are for his truth, for his cause, and by his appointment he calls us to suffering; it is for his cause, in our intendment we intend to suffer for Christ, to maintain his cause, they are the sufferings of Christ likewise in the intent of the opposites and enemies, they persecute us for some goodness they see in us, they persecute the cause and truth of Christ in us, so they are the sufferings of Christ both ways.

Especially, they are the sufferings of Christ by way of sympathy, because Christ doth impute them to himself. The sufferings of Christ. It is a phrase that springs from the near union that is between Christ and his members, the Church, which is as near or nearer then any natural union between the head and members: hereupon it comes that we are said to suffer with him, to die with him, to be crucified with him, to ascend with him, to fit in heavenly places with him, to judge the world with him, to do all with him by reason of this union; and he is said to suffer with us, to be afflicted in us, to be reproached with us, he was stoned in Stephen, he was persecuted by Saul, he was beheaded in Paul, he was burned with the Martyrs, he was banished with the Christians, and he suffers in all his Children: not that he doth so in his own person, but because it pleaseth him by reason of the near communion that is between him and us, to take that which is done to his members, as done to himself; therefore they are called the sufferings of Christ, he suffers when we suffer, and we suffer when he suffers.

The difference is, all the comfort in our sufferings it comes from communion in his sufferings, because he is our surety; for why are we encouraged to suffer by way of sympathy and communion with him? because he in love died for us, and was crucified for us, and abased for us, and shamed for us. And when is the soul encouraged to suffer afflictions for Christ? when it hath a little felt the wrath of God that Christ suffered for it. Oh, how much am I beholding to God for Christ that endured the whole wrath of God. They are the sufferings of Christ, this is a wondrous comfortable point, and it is a notion that doth sweeten the bitterest crosses, that they are the sufferings of Christ; not only that we are conformable to Christ in them, we suffer as he did, but they are the sufferings of Christ, he imputes them as done to him, he suffers with us.

And another reason, why they are the sufferings, of Christ, it is because he not only takes it as done to himself; but he is present with them, he was with St. Paul in the dungeon, he was with the 3. young men in the fiery-furnace, there were 3. put in, and there was a fourth which was Christ, the son of God, he goes with the martyrs to the prison, to the stake, he is with them till he hath brought them to heaven, he is present with them when they suffer.

Here I must (before I come to make use of it) distinguish between the crosses, and sufferings of Christ, and of ordinary sufferings as men. Something in this vale of misery we suffer as creatures; as being subject to mutability and change, because this is a world of changes. In this sublunary world there is nothing but changes, thus we suffer as creatures, all creatures are subject to vanity, and complain, and groan under it. Somwhat we suffer as men, it is the common condition of men, this nature of ours since the fall is subject to sicknesses, to crosses, and pain, and casualties, every day brings new crosses with it, this we suffer as men.

Now the sufferings of Christians as religious holy men, those are here meant, those are the sufferings of Christ. Yet notwithstanding the sufferings as men (by the Spirit of God) helps our conformity to Christ, by them the flesh is purged, and the Spirit strengthened, and weaning from the world is wrought, and a desire to heaven.

By the daily crosses we suffer as men, not for Religion, we are much bettered: and those in some sort may be called the sufferings of Christ: because by them we are conformed to Christ more in holiness, we grow more out of love with the World, and more heavenly minded. This distinction is necessary to know which are best, the sufferings of Christians as good men.

It is a point I say of wondrous comfort, that we should be conformable in our sufferings with our Head Christ Jesus, our Glorified head in heaven, is it not a wondrous comfort? Nay is it not a glory? It is a wondrous glory that God will set us apart to do anything, that God will take anything of us, much more that he will single us out to be Champions in his quarrel, and more, that he will triumph in us that the comfort shall abound.

To give an instance; if a Monarch should redeem a slave, a Traitor from Prison, and take him to fight in the Quarrel of his own son, to be his Champion, were it not an honor? so the very sufferings for Christ are an encouragement; the disgraces, and whatsoever they are that we suffer in a good cause, they are ensigns of honor, they are badges of honor of Christian knighthood. If a Golden Fleece, or a Garter, or such things be accounted so highly of and glorified in, because they are favors, &c. much more should the sufferings for Christ be glorified in as ensigns of the love God, and of our Christian profession; when we fight under Christ's Banner, we are like to Christ, we are conformable to him, he went before, and we follow his steps; and if we suffer with him, we shall be Glorified with him.

Therefore be not discouraged, that which we think to be matter of discouragement, it should be our Crown, it is our Crown to suffer reproach in a good cause. It is a sign God favors us, when he takes our credit, our goods, or our life to honor himself by. Is it not an honor to us? doth he take anything from us but he gives us better? he takes our goods, but he gives us himself: he takes our liberty, but he gives us enlargement of conscience: he takes our life, but he gives us heaven: if he take anything from us, for to seal his truth, and stand out in his quarrel as Christ saith, he gives an hundred fold in this World, that is a gracious spirit of contentment and comfort.

We have God himself: hath not he more that hath the spring, then he that hath twenty Cisterns? Those that have riches, and place, and friends, they have Cisterns, but he that suffers for God, and for Christ, he hath Christ, he hath God, he hath the spring to go to, if all be taken from him, he hath God the spring to go to: if all particular Beams, he hath the Sun. It is durable, wondrous comfort to suffer for Christ's sake.

Therefore let it encourage us in a good course, notwithstanding all the opposition we meet with in the World, let us here learn what is our duty, let the malicious world judge, or say, or do what they will, if God be on our side, who can be against us? And if we suffer anything for Christ, he suffers with us, and in us, and he will triumph in us over all these sufferings at last.

I will add no more, to set an edge upon that I have said then this, they are the sufferings of Christ, we should be many ways encouraged to suffer for him. For did not he suffer for us that, which if all the creatures in heaven and earth had suffered, they would have sunk under it, the wrath of God? And what good have we by his sufferings? are we not freed from Hell and Damnation, and have we not Title to Heaven? hath he suffered in his person so much for us, and shall not we be content to suffer for him, and his mystical body, that in his own body suffered so much for us?

Again, when we suffer in his quarrel, we suffer not only for him that suffered for us, but we suffer for him that sits at the right hand of God, that is glorious in heaven, The King of Kings, and Lord of Lord's. Our sufferings are sufferings for him that hath done so much for us, and for him that is so able now to over-rule all, to crush our enemies, for him that is so able now to minister comfort by his Spirit. This is a notable encouragement, that they are the sufferings of Christ, that is so glorious as he is, and that will reward every suffering, and every disgrace; we shall be paid well for every suffering, we shall lose nothing.

And will not this encourage us likewise to suffer for Christ's sake, because he will be with us in all our sufferings, he will not leave us alone, it is his cause, and he will stand by his own cause, he will maintain his own quarrel, he will cause comfort to increase. Is it not an encouragement to defend a Princes quarrel in his own sight when he stands by to abet us? it would encourage a dull mettle. When we suffer for Christ's cause, we have Christ to defend us, he is with us in all our sufferings to bear us up, he puts his shoulder under by his holy Spirit to support us.

We cannot live long in this world, we owe God a death, we owe nature a death, the sentence of death is past upon us, we cannot enjoy the comfort of this World long: and for favor and applause of the World, we must leave it, and it will leave us, we know not how soon: and this meditation should enforce us to be willing, however it go with us for anything here, for life, or goods, or friends, or credit and reputation, or whatsoever, to be willing to seal the cause of Christ with that which is dearest to us, If we suffer with him, we shall be glorified with him.

The very sufferings of Christ are better then the most glorious day of the greatest Monarch in the world that is not a Christian, it is better to suffer with Christ, then to joy with the world. The very abasement of St. Paul was better then the triumph of Nero. Let Moses be judge, he judged it the best end of the balance; the very sufferings and reproach of Christ, and of Religion, is better then the best thing in the world: the worst thing in Christianity, is better then the best thing out of Christ. The best thing out of Christ, is the honor of a King, the honor of a Prince, to be a Kings Son, &c. but the reproach of Christ for a good cause is better then the best thing in the world. I say, let Moses be judge, if we will not believe it ourselves till we feel it: the worst day of a Christian is better then the best day of a Carnal man: for he hath the presence of God's Spirit to support him in some measure.

Therefore let us not be afraid before hand, fear nothing (saith the Apostle) that thou shalt suffer. And with Moses let us not be ashamed of the rebuke of Christ, but Let us go out of the Campe with Christ learning our reproach. And because we know not what God may call us to, let us entertain presently a resolution to endure whatsoever in this world, God calls us to: to pass through thick and thin, to pass through all kind of ways to the hope of our Glorious calling, if by any way, by any means saith St. Paul I may attain the resurrection of the dead; If by any means I may come to heaven, by fair death, or by violent death, he scorned reproach, if by any means he might be happy.

And for others, it is a wondrous quailing to the spirits of men that offer any wrong, if it be but a disgrace; a scoff is a persecution to a Christian for a good cause: when wicked men oppose a Christian in a good cause and course, let us learn what they do, they kick against the pricks. Do they know what they do? when they reproach Christians, it is the reproach of Christ. What was Ishmael's scorning? a persecution; Christ is scorned in his members, will he endure this at their hands? When good causes are opposed, Christ is opposed, and Christ is scoffed. This doth enable our suffering, being an abasing of itself, that Christ accounts it done to him.

Base men of the world, they think when they scoff at goodness, and wrong the Image of God in his Children, they think they deride and despise a company of weak creatures, that they scoff at silly persons meaner then themselves; but they are deceived, they scoff Christ in them, and he takes it so, Saul, Saul why persecutest thou me? The foot is trode on on the earth, and the head speaks from heaven. It is the reproach of Christ; and it will be laid to thy charge at the day of judgment that thou hast scoffed, and persecuted, and reproached Christ in his members: it will be a heavy indictment. Men should not regard, what they conceive of things: but what he that must be their judge will conceive of things ere long, and he interprets it as done to his own person. It is true both of good and ill, whatsoever good we do to a Christian as a Christian, to a Disciple in the name of a Disciple, Christ takes it as done to himself, Matth. 25. In as much as you have done it to these, you have done it to me.

It should animate us to do good offices to those that are Christ's, what we do to them, we do to Christ. Let us be willing to refresh the bowels of Christ in his members, at home, or abroad as occasion serves, to maintain the quarrel of Christ as much as we can, to relieve Christ, he comes to us in the poor and asks relief, he that shed his blood for us, he that died for us, he that hath given us all asks a little pittance for himself; that we for his sake would be so good to him in his members, as to do thus and thus: that for Jonathan's sake we would regard poor lame Mephibosheth his son. Christ though he be gone, he hath some Mephibosheth’s, some poor weak members, and what offices we do them, he accounts done to himself, it runs on his score, he will be accountable for every good word we speak in his cause, for every defense, for every act of bounty. It is a point of large meditation to consider, that the Crosses and Afflictions of Christians they are the sufferings of Christ.

Do but consider the spirit of God intended in this phrase, to dignify all disgraces and indignities that are put upon us in a good cause and quarrel; could he have said more in few words? he calls them not disgraces, or losses; or death, but he puts such a comfortable title upon them that might make us in love with suffering anything, and set us on fire to endure anything in a good cause, they are the sufferings of Christ.

As the sufferings of Christ abound, so our consolations &c. The third general point is, That our consolations are proportionable to our sufferings. Our consolations abound. We suffer in this World, that is hard. I, but they are the sufferings of Christ, there is sweetness. And then another degree is, our consolations abound as our sufferings abound. Consolation, is (as I shown before in the unfolding of the word) an inward support of the soul against trouble felt or feared: and it must be stronger then the grievance, or else the action of comfort will not follow. There is a disproportion between the agent, and the patient, in all prevailing actions, or else there is no prevailing: if the comfort be not above the malady it is no comfort: And therefore no comforts, but divine comforts will stand at length, because in all other comforts sedet medecinum morbo, the malady is above the remedy: they may make glorious pretences as the Philosophers do, Plutarch and Seneca, and the rest: but they are as Apothecaries boxes they have goodly titles, but there is nothing within.

Alas! when there is trouble in the conscience awakened with the sight of sin, and the displeasure of God, what can all those precepts compose and frame the soul in petty troubles? They have their place: and surely the neglect of them many times is that, that makes the cross heavier: but alas in divine troubles, in terror of conscience, it must be divine comfort, it must be of like nature, or else the effect of comfort will never follow; and those be the comforts that he means here. As our troubles and afflictions abound, so our consolations, our divine supports they abound: the point is this, that

What did I say proportionable? it is above all proportion of suffering. As it is said Rom. 8. the afflictions of this life are not worthy of the glory that shall be revealed. And indeed in this life, the consolations abound as the sufferings abound. For God keeps not all for the life to come, he gives us a taste, a grape of Canaan, before we come to Canaan; as the Israelites they sent for grapes to taste the goodness of the land, and they had them brought to them by the spies, by which they might guess of the fruitfulness, and sweetness of the land itself: so the taste and relish that God's Children have of that fullness which is reserved in another world, it is answerable, and proportionable to their sufferings, and in the proportion, the exceeding part is of comfort: there is an exceeding if not for the present, yet afterwards. The Ark did rise together with the water, and comforts rise together with matter of suffering.

But what is the reason of the proportion, why the greatest comforts follow the greatest sufferings, what is the ground of it?

They are many, to name some. First of all this is a ground, that the more capable the soul is of comfort, the more comfort it receives; but great troubles bring a capacity, and capableness of soul, fitting it to receive comfort. How is that? Troubles do humble the soul, and humility is a grace, and the vessel of all grace, and of comfort too: a low, and meek spirit is a deep spirit, and the lower, and deeper, and the larger the spirit is, the more capable it is to contain heavenly comfort. We know the more empty a man is of himself, the more fit he is for comfort: but crosses and afflictions empty us of ourselves, to see that there is nothing in us, that what we are we must be out of ourselves; and the less we are in ourselves, the more we are in God. And that is the reason that St. Aust. saith, that nothing is more strong then a humble empty spirit: because it makes the creature to go out of itself to him that is strength itself, and comfort itself; Now that which makes us go out of ourselves to strength, that is strong; but this doth crosses and afflictions: that is the main reason why the proportion holds.

Again, another reason is this, troubles, and afflictions and crosses do exercise graces, and the more grace is exercised, the more comfort is derived: for comfort follows Graces, the comforts of the spirit follow the graces of the spirit, as the heat follows the fire, or as the shadow follows the body. Now the more grace, the more comfort, the more affliction the more exercise of Grace, the more exercise of Grace, the more Grace itself. As we see the deeper the root the higher the tree: after the sharpest winter, usually there is the sweetest spring, and the fruitfullest summer, and Autumn: because in the sharpest winter the ground is mellowed most, and the seed sinks the deepest; and the ground is inwardly warmed, the soil, the earth is prepared for it, and thereupon when the outward heat comes to draw it forth, it comes to be abundantly fruitful. We see it in nature, that, that we call Antiperistasis, the environing if one contrary with another increaseth the contrary. Whatsoever is good is increased, being environed by the contrary ill, because they are put to the conflict.

So it is with the soul, it is the showers of affliction that bring the sweet flowers of comfort after: the soul is prepared, and manured for them, the soul is exercised and enlarged, and fitted for them every way. In the multitude of my sorrows thy comforts refreshed my soul, saith David Psal. 94. 19 answerable to our discomforts, God comforts refresh our souls.

And God is so wise, that before we enter to suffer any great matter, he will give us more Grace answerable to the greatness of our suffering, and after great suffering he will give great comfort. God is so infinitely loving and wise, that he will not call us to suffer great troubles till he give us some grace answerable. As a Captain will not set a fresh-water Soldier in a sharp brunt, but some experienced man. Whatsoever wisdom is in man, it is but a drop in regard of that infinite wisdom that is in God: he proportions our strength before we suffer, and in suffering he doth increase it, and after suffering, then comfort comes following amain; indeed especially after a little while waiting: for God's time is the best time. And we shall have most experience of the presence of Christ, and his holy spirit at such times. The nearer to the spring of comfort the more comfort, but in the deepest, and sharpest afflictions, we are nearer to God, therefore the more comfort.

How is this proved? The more we are stripped of outward comforts, the more near we are to God, who is styled the God that comforteth the abject, and the nearer to God, the nearer to comfort itself: for all comfort springs from him, and when outward means fail that should convey comfort to us, then he conveys it immediately by himself. I confess he is present at all times, but when the comfort is conveyed by the creature, by man, it is not so sweet as when God joins with the soul immediately, as in great crosses he doth. Such occasion▪ and such extremity may be, that none can comfort a man but God, by his spirit. When Christ comes to the soul immediately what abundance of comfort is there then? As a King that doth not send a messenger, but comes immediately in his ownperson to visit one in misery. what a grace is it? So what a grace is is to a soul afflicted and deserted to ha ve Christ immediately present? As the Martyrs found when no other creature could comfort them, there was a fire within, above all the outward fire, and torment, which abated, and allayed the torments that were without: the divinest comforts are kept for the harshest and the worst times, we shall have the presence of Christ in the absence of all other creatures, and he will minister comfort. They may keep outward comforts from us, they can never keep the God of comfort from us: & so long as a Christian soul and God can close together it cannot want comfort.

Another reason why comforts increase because we pray most then: when we pray most, we are most happy; but in our greatest sufferings we pray most, and most ardently: therefore then we feel most comfort. When God and a Christian soul can talk together, and have communion: though he cannot speak to God with his tongue, yet he can sigh and groan to God, he can pour forth his spirit to God, and as long as we can pray we can never be miserable, as long as the heart can ease itself into the bosom of God, there will always be a return of a sweet answer. Of all the exercises of Religion, that exercise, that hath most immediate communion with God is prayer; then we speak familiarly to God in his own language and words, and call upon him by his own promises, we allege those to him, and this cannot be, we cannot speak, and confer and converse with the God of Comfort without a great deal, without a world of comfort: great crosses drive us to this, and therefore then we have great comfort.

What use may we make of this? first for ourselves, we would not fear nor faint neither faint in troubles, nor fear troubles: faint not in them, we shall have comfort proportionable, and let us not fear troubles before they come, or any measure of them, proportionable to the measure of our afflictions shall be our comfort. Let us not fear anything we shall suffer in this world, in a good cause; for as we suffer so we shall receive from God; we fear our own good. For it is better to have the comfort we shall have in suffering anything for a good cause, then to be exempted from the suffering and to want the comfort; there is no proportion, the choice is much better, to have comfort with grievance, then to want the comfort together with the grievance. St. Paul would not have chosen immunity from suffering, he would not have been exempted from the cross to have wanted his comfort.

For the disproportion is wide, and great, the comforts are inward and sweet, the crosses (for the most part) are outward. What are all the croses, and sufferings in this world? (set aside an afflicted conscience) it is but brushing of the garment (as it were) some outward thing in the outward man, but the comforts are inward and deep.

But what if there be inward grievances too? Then we have deeper comforts then they: the cross is never so deep but the comfort is deeper, Oh the depth of the wisdom and love of God! there is the part and dimension of God's love, the depth of it. There is a depth in crosses. Out of the deep have I cried to thee. But there is a deeper depth of comfort, there is a hand under to fetch us up at the lowest, Thy right hand is upon me, and thy left hand is under me saith the Church to God: there is comfort lower, and deeper then the grievance, though it be inward, spiritual grievance. Nay, of all grievances, (I know what I speak a little of mine own experience, and it is true in the experience of all Ministers, and Christians) that there is none that have more help then they that are exercised with spiritual temptations of conscience, they are forced to search for deep comforts, shallow comforts will not serve their turn, and when they have them, they keep them, and make much of them, they have more retired and deep thoughts of Christ, and of comforts then other people, who as they are strangers to their crosses, so they are strangers to their comfort. There is no degree of proportion between the crosses and the comforts, the crosses are momentary, the comforts are growing, the crosses make us not awe •… it the worse, and the comforts make us better. Fear nothing therefore, but go on in the ways of religion, and never be discouraged to suffer in a good cause for fear of men, to think, oh this will come, and that will come. No, no, if the sufferings grow, the comforts shall grow with it, be of good comfort.

Again, Another use may be, that we judge aright of those that are disgraced in the world, if their cause be good, that we should not have distasteful conceits of them (as indeed suffering breeds distaste naturally in men, they love men in a flourishing estate, and distaste them suffering, but that is corruption of men, but) God is the nearest to them then, nearer then ever he was, and their comforts increase with their crosses. In the conunction between the Sun and the Moon; (as by expaerience we see) in the space between the old and new Moon, there is a time of conjunction, we think the Moon to be lost in that time, because we see her not: but the Moon is more enlightened then, then ever she was in herself, but here is the reason, the light part of the Moon is turned to the Sun-ward, to heavenward, and the dark part is turned toward the earth: So a Christian in crosses, and abasement, seems to be a dark creature, but he is more enlightened then, then ever before; why? his light part is to Godward, it is not seen of the world, the world sees his crosses, but they do not see his comforts, and as the Moon is nearer the Sun at that time then at other times: so the soul hath to deal with God in afflictions, it is nearer to God, and his dark side is toward the world. As the World sees the Moons Eclipse, so the world sees our darkness, but not our inward comforts, therefore we should judge aright of others in this case.

Another use shall be of thankfulness to God, that besides the comforts of heaven (which are not to be spoken of, and which we shall not know till we come to feel them) besides the great comfort we have to be free from Hell, that we have a measure of comfort here in this world, in our pilgrimage, and absence from Heaven, such a measure of comfort, as may carry us with comfort along. We ought to be thankful to God, not only for redemption, and glorification, but that God comforts us in our pilgrimage, that he mingles crosses with comforts, nay, that in this world our comforts are more then our crosses.

Some may object, I, but my crosses are more then my comforts.

Are they so? dost thou suffer in a good cause or no? if thou dost, thy comforts are more then thy crosses, if there be not a fault in thee.

What shall I do therefore?

First, Take this direction in suffering, pull out the sting of sin, though we suffer in never so good a cause, for in one suffering God aims at divers things. God in thy suffering aims at thy correction as well as at the exercise of thy grace, and at thy comfort; therefore, let affliction have the correcting and amending part first, and then the comforting part will ollow. Though the cause be good, yet God's Children oft times want comfort till afterward. Why? They have not renewed their repentance, and cleansed their souls, they have not pulled out the sting, when they have repented of their personal sins that lie upon them, and gone back to the sins of their youth, and then renewed their Covenant with God, and their purposes for the time to come, then comes comfort and not before; Therefore it is no disparagement to a good cause, that sometimes Christians find not present comfort, they have personal sins that hang on them, that are not repented of, which God intends to amend them of, as well as to honor them by suffering in his cause.

Again, if God's Children complain, that their sufferings are above their strength, and above measure, and desire God to weigh their afflictions, they are so great, as Job saith; It is the speech of sense, and not of faith, it is the speech of the fit, and not of the state (there is a fit and a state) it is no matter what they say in their fit, then the flesh and sense speak, and not grace and faith at that time; If they judge by sense, then they judge so, but we know that reason corrects the errors of sense, and faith corrects the errors of reason; but what do they say in their constant state? their comforts are answerable to their crosses, either in suffering or afterwards, though not always at the same time. So much for that.

But this will be abused by carnal persons, we speak of abundance of comfort, but it is to those that have interest in it: the book of God speaks no comfort to persons that live in sin, and will do so: we speak comfort to those that are broken-hearted for their sins, that are content to endure the reproach of religion in despite of the world, that will bear the cross of Christ: For the other, as their jollity increaseth in the world, so their crosses and troubles shall increase. As it is said Revel. 18. 17. of mystical Babylon the Church of Rome, that hath flourished in the world a great while, and sat as a Queen and blessed herself, As she gloried herself, and lived deliciously, so much torment and sorrow give her. So it is true, of every wicked man, that is in an evil course, and will be, and as the Scripture phrase is, blesseth himself in an evil course, they shall be sure of the curse of God, and not of comfort: for in what proportion they have delighted themselves in this world in sin, in that proportion they shall have torment of conscience (if conscience be awaked) in this world, and in that proportion, they shall have torment in the world to come: As sin is growing, so rods are growing for them; wicked men, saith St. Paul, they grow worse and worse, the more they sin, the more they may, they sink in rebellion, and the more they sink in rebellion, the more they sink in the state of damnation, they fill up the measure of their sins, and treasure up the wrath of God against the day of wrath. Whosoever thou art that livest in a sinful course, and wilt do so in spite of God's Ordinance, in spite of the motions of the spirit, that hast the good motions of the spirit knocking at thy soul, and yet wilt rather refuse comfort then take comfort together with direction: go on still in this thy wicked course, but remember as thy comforts increase in this world, so thy torment is increasing. And here is the disproportion between God's children and others, they have their sufferings first, and their comfort afterward, but others have their pleasure first, and their torment after, theirs are for a time, but others forever. Thus we see what we may comfortably observe from this, that comforts increase as crosses increase.

A Word of the fourth and last point.

How comes this to pass, that as our afflictions abound, so our consolations abound?

They abound by Christ, saith the Apostle, God the Father, he is the God of comfort. the Holy-Ghost is the Comforter: but how comes this to pass, that we that are not the Objects of comfort, but of confusion, should have God the Father to be the God of comfort, and the Holy-Ghost to be our comforter? Oh it is that Jesus Christ the great peace-maker hath satisfied God, and procured the Holy-Ghost: for the holy-Ghost is procured by the satisfaction and death of Christ, and he was sent after the resurrection and ascension of Christ. Therefore Christ is called, the consolation of Israel, and those that waited for Christ, waited for the consolation of Israel. All comfort is hid in Christ, he is the storehouse of comfort, we have it through him, and by him, and in him: For that God is the Father of comfort, it is because Christ is our Mediator and Intercessor in Heaven, that the Holy-Ghost is the comforter, it is because Christ sent him; and the comforts of the holy-Ghost are fetched from Christ, from the death of Christ, or the ascension of Christ, from some argument from Christ. Whatsoever comforteth the soul, the Holy-Ghost doth it by fetching some argument from Christ, from his satisfaction, from his worth, from his intercession in Heaven, something in Christ it is: So Christ by his Spirit doth comfort, and the reasons fetched by the Spirit are from Christ, therefore it is by Christ.

What is the reason that a Christian soul doth not fear God, as a consuming fire, but can look upon him with comfort?? It is because God hath received satisfaction by Christ. What is the reason that a Christian soul fears not Hell, but thinks of it with comfort? Christ hath conquered Hell, and Satan. What is the reason that a Christian fears not death? Christ by death hath overcome death, and him that had the power of death, the Devil: Christ is mine saith the Christian soul, therefore I do not fear it, but think of it with comfort, because a Christian is more then a Conqueror over all these. What is the reason that a Christian is not afraid of his corruptions and sins? He knows that God for Christ's sake will pardon them, and that the remainder of his corruptions will work to his humiliation, and to his good, All shall work for the best to them that love God. What is the reason that there is not anything in the world but it is comfortable to a Christian? When he thinks of God, he thinks of him as a Father of comfort, when he thinks of the Holy-Ghost, he thinks of him as a spirit of comfort; when he thinks of Angels, he thinks of them as his attendants; when he thinks of Heaven, he thinks of it as of his inheritance; he thinks of Saints as a communion whereof he is partaker: whence is all this? By Christ who hath made God our Father, the holy-Ghost our Comforter, who hath made Angels ours, Saints ours, heaven ours, earth ours, Devils ours, death ours, all ours in issue.

For God being turned in love to us, all is turned, our crosses are no curses now, but comforts, and the bitterest crosses yield the sweetst comforts. All this is by Christ, that hath turned the course of things, and hid blessings in the greatest crosses that ever were. And this he did in himself, before he doth it in us: for did not his greatest crosses tend to his greatest glory? whoever in the world was abased as our head Christ Jesus was? that made him cry: My God, my God, why hast thou forsaken me? All the Creatures in the world would have sunk under the sufferings that Christ endured, what abasement to the abasement of Christ? and what glory to the glory of Christ? Phil 2. He humbled himself to the death of the cross, wherefore God gave him a name above all names, that at the name of Jesus every knee should bow, both of things in heaven, and things in earth, and things under the earth. Now as it was in our head, his greatest abasement ushered in his greatest glory; so it shall be in us, our greatest crosses are before our greatest comforts, he is our President, he is the exemplary cause as well as the efficient working cause, it is by Christ all this, that consolations abound in us, it was performed first in him, and shall be by him, by his Spirit to the end of the world.

The use that we are to make of this, is, that in all our sufferings, before we come to Heaven, we should look to Christ, he hath turned all things: let us study Christ, and fetch comfort from him: our flesh was abased in him, our flesh is glorified in him now in Heaven, in his person. And so it must be in our own persons, our flesh must be abased, and then as he is glorious in Heaven, so shall we be in ourselves: That very Spirit that raised and advanced him at the lowest, that very spirit (there being but one spirit in the head and members) in our greatest abasement shall vouchsafe us the greatest advancement, that we can look for, to sit at the right hand of God, to reign with Christ: for if we suffer with him, we shall reign with him.

And hence you may have a reason likewise, why Christians have no more comfort; they do not study Christ enough, they consider not Christ, and the nearness wherein Christ is to them. and they to Christ, that both make one Christ, they do not consider how Christ hath sweetened all, he hath turned God, and turned all to us: he hath made God our Father, and in him all things favorable unto us,: so that now the fire is our friend, the Stone, and the Gout, and all diseases, disgrace and temptation, all are at peace and league with us: all is turned in the use and issue to good, to the help and comfort of God's Children: All things are yours, and you are Christ's, and Christ is God's, 2 Cor. 3. ult. There is not the worst thing but it is at peace with us: because the malignant power it hath (in order to damnation) is taken away: now it doth not hurt us, but there is a sovereign curing power to turn it to good.

I confess God's Children are discomforted, but then they wrong their principles, they wrong their grounds, their religion, their Savior, they wrong all the comforts they have interest in, because they do not improve them, when occasion serves, As Job is checked, Hast thou forgot the consolations of the Almighty? or why dost thou forget them? so if we have consolations and forget them, and dote, and pore upon our grievance, it is just with God to leave us comfortless, not that we want any comfort, but we flatter our grievance and forget our comfort. Let us change our object, and when we have looked upon our grievance, and been humbled in the sight of our sins, let us look upon the promises, let us look upon Christ in glory, and see ourselves in Heaven triumphing with him.

What can terrify a Soul? not Death itself, when it sees itself in Christ Triumphing, Faith sees me as well Triumphing in Heaven and sitting at the Right Hand of God, as it doth Christ; for it knows I am a Member of Christ, and whatsoever is between me and that happiness, that is reserved for me in Heaven, I shall triumph over it.

Christ triumphed in his own person, over death, Hell, sin, the Grave, the Devil, and she will triumph in me his mystical body, what he hath done in himself, he will do in me. This faith will overcome the world; and the Devil, and Hell, and all that is between us and Heaven. A Christian that sees himself sitting at the right hand of God with Christ, triumphing with him, he is discouraged at nothing: for faith that makes things to come present, it sees him conquering already.

Let us be exhorted to joy, Rejoice, and again I say rejoice, we have reason to do so, if we look to our grounds; but when we yield to Satan, and our own flesh, we robb God of his glory and ourselves of comfort, but we may thank ourselves for it. But I come to the sixth verse, wherein the Apostle enlargeth himself, by showing the end of his sufferings in regard of them, by setting down both parts, both affliction and comfort.

I T is much in everything, how the mind is prepared to receive what is spoken: the Apostle therefore to make way for himself in their hearts, he removes therefore scandal from his sufferings, and he shows that it was so far, that they should take offense at it, that they ought to do as he did, to bless God for it: for as the sufferings of Christ abounded in him, so his comfort abounded And because they should think themselves no way hurt by his sufferings, and base usage in the world, he tells them in the verse, that all was for their good: no man should be offended at his own good: they had no reason to take scandal at that which was for their good, but saith he, if you think basely of me for my sufferings, you think basely of your own comfort: for my sufferings are for your good, and my comforts are for your good; whether I suffer or be comforted, it is or you.

The cross is a distasteful thing to us, and likewise the cross in others is a distasteful thing, not only distasteful, and bitter to us but shameful. St. Paul knowing this, because he would (as I said) work himself into their good conceit, that he might prevail with them for their good saith he, you ought not to think a whit the worse of me for this, for all is for you. So you see the scope of the words, Whether we be afflicted, it is for your &c.

But first he speaks of affliction alone, and then of comfort alone. If we be afflicted, it is for your good, and if we be comforted it is for your good. His reason is; because sometimes afflictions appear without comfort: therefore he saith not, If we be comforted only it is for your good, but if we be afflicted it is for your good. Sometimes comfort is before our afflictions, that we may endure it the better God cheers us to it; Sometimes God sheds his Spirit in affliction, that there is abundance of comfort in it: but for the most part it comes after, after we have waited: but in it there is always such a measure of comfort, that supports us that we sink not: yet the special degree of comfort usually comes after; therefore he speaks of affliction in the first place.

The Point is easy, that

The afflictions of God's Church are God's people's, especially the afflictions of Pastors, and Leaders of God's Army, God singles out some to suffer for the good of others; the good especially of consolation, and salvation, for these two goods.

How can this be that the afflictions of God's people, are for the consolation and salvation of others?

I answer, many ways, as we shall see afterwards more particularly: but only now to make way. Afflictions are for the good and comfort of others, because we have their example in suffering, to train us up how to suffer: Example is a forcible kind of teaching; therefore (saith the Apostle) our afflictions are for you, to lead, and teach you the way how to suffer. Words are not enough, especially in matter of suffering, there must be some example; therefore Christ from Heaven came, not only to redeem us, but to teach us; not only by words but by example, how to do, and suffer willingly, and cheerfully, and stoutly in obedience to God as he did.

Again, Afflictions do good to others by ministering occasion to them, to search deeper into the cause: when they they see the people of God are so used, they take occasion hereby to inquire what is the cause, and so take occasion to be instructed deeply in matters of Religion: for man's nature is inquisitive, and grace takes the hint of anything: What is the matter that such and such endure such things? Hereupon I say they come to be better grounded in the cause, & little occasions oft times are the beginnings of great matters: by reason that the spirit as well as wit is of a working nature, and will draw one thing from another. We see what a great Tree riseth of a little seed, how a little thing upon report worketh conversion▪ Naaman the Assyrian had a Servant, and she told him that there was a Prophet in Jury that was a famous man, that did great matters, and if he would go to him, he should be cured of his leprosy; that little occasion being ministered Naaman comes to the Prophet, and he was cured of a double leprosy, both of soul and body, and went home a good man; so by way of ministering occasion of inquisition the sufferings of others do good.

And then seeing the constant and resolute spirits of those that suffer it, doth them good and comforts them: for, first it makes them conceive we of the cause, certainly these men that suffer constantly, and cheerfully, it is a good cause that they suffer for, when they see the cause is such a resolution and courage in the sufferers. And it makes them in love with, and begin to think well of the persons, when they can deny themselves, surely these men care not for the pleasures and vanities of the world, that can endure to suffer these. So Justin Martyr saith when he saw Christians suffer, he thought they were men that cared not for pleasures; for if they had, they would not suffer these things.

Besides, They can gather from the presence of God's spirit, imboldening the sufferers, what they may hope for themselves if they should suffer. They may reason thus; Is God by his spirit so full and so strong in these that are flesh and blood as we are? is he so strong in women, in young men, in aged men, that neither their years, nor their sex, nor their tenderness, can any kind of way hinder them from these kind of abasements, and sharp sufferings? surely the same spirit of God will be as strong in me, if I stand out in the same cause, and carry myself as they do; and there is good reason, for God is the same God, the spirit is the same spirit, the cause is the same cause, therefore it is no false reasoning: I may upon a good presumption hope for the presence, and assistance of the Spirit of God to enable and strengthen me as he did them; for the same Spirit of Godwill be strong in all.

And this is partly likewise in the intent of them that suffer: There is a double intent; it is the intent of God to single them out to suffer for the good of others; and it is their intent to suffer that others may have good. This is one reason, why they are willing rather to suffer shame, or bodily punishment, then they will hinder others of the good they may take by their suffering. So it is God's end, and their end. It is for your consolation, in God's intent, and in my intent and purpose, and in the event itself: Thus you see how afflictions suffered in good cause, help for the consolation and salvation even of others: the example of those that suffer flow into the mind, and insinuate into the judgment and affection of the beholders many ways.

And this the Factors of Antichrist know very well: for if ever there be any persecution again, we shall hardly have fire and fagor, that they may not give example; they will come to Gun-powder plots and Massacres, and such violent courses to sweep away all. They know if it come to matter of example once, the grace of God in his children, and the presence of his Spirit, that shall appear to others, it is of a wondrous working force, they are wise enough to know that, the Devil teacheth them that wit, when he hath been put by all his other shifts.

If it be so that the sufferings of God's Children are for the good of others, then to make some use of it.

Let us not take any offense at the cause of religion for suffering: we ought not to have an ill conceit of a cause for suffering, but rather think the better of it. I speak it is in this regard, we have many that will honor the Martyrs that are dead, that are recorded in the book, but if any suffer in the present view, before their eyes, they are disgraceful to them. This should not be. For first of all, if the cause be good, the end of good men (by the help of the spirit of God) is for thy good. Was it not a cruel thing in Saul to strike at David when he played on his Harp, when he sought his good and easement? To kill a Nightingale in singing, it is a barbarous thing. God's Children by all that they suffer intend the good of others: now to hurt and and malign them in doing good, to persecute them that endure ill for our good, or that labor and do anything for our good, it is a barbarous savage thing: All is for the Elect, I suffer not for the Elects sake, saith St. Paul in 2. Tim. so my sufferings are for you. We may know we are elected of God, if we take good by the sufferings of others, if we take no scandal, and offense, and do not add affliction to the afflicted, for all is in God's intent, and in their intent for our good.

For instance (a little to enlighten the point, because it is not usually stood on, and it is a notion that may help our conceits of the excellent estate of God's Children) Reprobation (to go as high as we may) it is for their good, to show mercy to them, to set by, and neglect so many, and to single them out. The creation of the World is for their sakes. God's providence directs all for their Good: for why doth he suffer wicked men? it is that they may be instruments to exercise them that are good; it is by reflection, or some way for the cause of the good, that the wicked are suffered to be upon the earth. The administration of the world, it is not for the Rebels that are in it, it is for those that are God's Children, and he tosseth and tumbleth Empires and Monarchies, the great men of the world, they think they do great matters, but alas all this is for the exercise of the Church, this is reductive to the Church, by God's providence. All their attempts are for the little flock, for a few that are a despised company, that he means to save, if we had eyes to see it.

So likewise his Ordinances are to gather this Church, which he hath chosen from all the world to himself; the Ordinances of the Ministry, and of the Sacraments; the suffering of Ministers, the doing and suffering of Christians, all is for their good, as we see in this place; I suffer for your consolation and comfort. Heaven and earth stands for them, the Pillars of Heaven and earth would be taken asunder, and all would come to a Chaos, an end would be of all, if the number of them were gathered, that are the blessed people of God, for whom all things are. The doings and sufferings of God's people (we do not know indeed that are Ministers, who belong to God, and who do not) but our intent is to do good to those that are God's, and the issue proves so, the rest God hath his end in it to harden them, and bring them to confusion, to take excuse from them: but the real good of all our pains and suffering is the Elects.

Let us examine, what good we take by Ordinances of God, and by the sufferings of the present Church, and the sufferings of the former Church, do their examples animate, and quicken, and encourage us to the like courses? It is a sign we are elected of God, there is no greater sign of a good estate in grace, then a gracious heart, to draw good out of the examples of others, and to draw good out of everything that befalls us, because God's end in election, and his manner of providence is to guide all to their good.

Again, we learn another thing likewise, how God over-rules in his providence, the projects of carnal men, of the Devil and his instruments, and Agents and Factors, God over-rules all things, that which in itself is ill, and in the intendment of the inflicter is ill, yet God turns it to the good of others, and the good of them that suffer too. Satan intends no such matter, as it is said Isa. 10. Nebuchadnezzar thinks no such thing: Ashur the rod of my wrath, he intends no such matter, they intend not the consolation of God's, when they wrong the Saints of God, and so exercise their patience and Grace; No, they intend their hurt, and confusions. It is no matter what they intend, but God at the first, created light out of darkness, and in his providence doth great matters by small means, in his providence over his Church, he doth raise contraries out of contraries, he turns the wicked projects of men to contrary ends, and makes all serviceable to his own end.

In state-policy, he is accounted the wisest man, that can make his enemies instrumental to his own purpose, that can make others serve his own turn, to work his own ends by others, that are his opposites, and he had need of a great reaching head, that can do so. The great providence of Heaven doth thus, God is the wisest Politician in the world: All other policy is but a beam from that Sun, he can make instrumental, and serviceable to him, his very enemies. And this is the torment of Satan, that God over shoots him in his own bow, he over-reacheth him in his own policy, where he thinks to do most harm, he doth most good▪ in those afflictions whereby he thinks to quell the courage of the Church, God doth exceeding good to them, and enlargeth the bounds of the Church this way.

It is an ordinary speech, The blood of the Martyrs is the seed of the Church. The Word of God is the seed of the Church, how then is the blood of the Martyrs and Sufferers the seed of the Church? Thus, the Word of God is the seed of the Church, how? As it is in the Bible, in the book? No, as it is published in preaching, much more as it is published in confession; and much more as it is published and sealed in Martyrdom, by suffering: the Word of God so laid open, as not only spoken but confessed, and practiced in life, and not only so, but sealed by enduring anything; thus it is the seed, and works strongly.

God over-rules all inferiors, though they have contrary motions in their own intent to his, yet he brings them about to his end. As we see the Heavens have a contrary motion to the first Heaven, that carries the rest, the primum mobile, yet they are turned about by another motion, contrary to the bent of themselves, they go one way and are carried another. As we see in the wheels of the Clock, one runs one way, another, another: all make the Clock strike, all serve the intent of Clock-maker: so one runs one way, and another, another. Carnal men offer disgrace and disparagement to God's people; their intent is to overthrow all, to disgrace and to trample on the cause of Religion, but God useth contrary wheels, to make the Clock strike, all turns in the issue to his end. Therefore though we say in our common speech, that the Devil is the God of this world, it is the Scripture phrase, and it is so in regard of the wicked that are under him, yet he is a God under a God, there is but one Monarch of the World, he is a God that hath not power over Swine, further then he is suffered. It is a point of wondrous comfort, that though we be thus used, yet there is an active providence, there is one Monarch, one great King that rules all.

It is a ground of patience and contentment in whatsoever we suffer; not to look to the next instrument, but look to the over-ruling cause, that will turn all in the issue to our good. This Joseph comforted his Brethren with, you sent me and of an ill mind too, but God turned it to good. It was no thank to them, yet it was no matter, he comforted them in this, that God turned their malice to his good, and to their good too, for he was sent as a Steward to provide for them.

And it is one ground why to think more moderately in regard of anger, fierceness against wicked men, it is a ground of pitying of them, for alas poor souls what do they! though they intend it of malice, they are but instruments and shall be over-ruled, to do good contrary to their meaning, as St Paul saith here, Whether I be afflicted it is for your consolation and salvation. The worst intents, and designs of the enemies of Religion, was for the consolation and salvation of the Corinthians. It is good to think of this before hand, it is a ground of patience, and not only so, but of comfort, and joy; which is a degree above patience. God over-rules all thus, Therefore we should quietly cast ourselves wholly upon him, willing to do and suffer whatsoever he will have us, knowing that he will direct all to the good of the Church, to our comfort and his own glory.

Again a further use may be this to teach us to communicate our estate to others, because it is for their Good. Good is diffusive, saith St. Paul, all that I do or suffer, it is for your good) to join comfort, and suffering together) If I be comforted it is for you, and if I suffer it is for you. It must be by their taking notice of it, and that is not all that they ought to take notice, but we ought to let them take notice as much as we can, Come Children, and I will teach you the fear of the Lord, Psal. 34. 11. Come and I will tell you what the Lord hath done for my soul: The righteous shall compass me about saith David. As when a man hath some great matter to tell, there will be a ring of people about him, desirous to hear what he saith, so saith David the righteous shall compass me about, when David had sweet matter of experience, to tell what God had done for him; how he had been with him in his affliction, and delivered him, the righteous shall compass me about, I will declare it to others. For God's children make others case their own, they comfort them, as they would be comforted of them again.

As they ought to do so, so we should take notice of their troubles and deliverances, how God sanctifies them to them, these things tend to edification. There is the same reason to one Saint of God as to all, and God is the same to all in the like case. Experiments are made much of in other things in Physic, and judged cases in law, and such like. Tried things in all professions are good: so tried truths should be valued. Now when a man teacheth another his experiment, it is a judged case, a tried truth. It is not every truth that will stay the soul in the time of a great temptation, but a truth proved, a tried truth. Therefore it is good for Parents, and Governors, for friends, and for all degrees of men, to make it one way to spend their time fruitfully, to discourse with others of the blessed experiments they have had of God's gracious providence, in the passages of their life, Abraham will teach his Children, I will tell it to him therefore saith God. It is a means for God to reveal many things sweetly to us: when he knows we are of a communicative spreading disposition: God gains by that means, his glory is spread, our grace is increased, the good of others is multiplied.

To go on.

Whether we be afflicted, or whether we be comforted, all is for your consolation and salvation. I will not trouble you here with the diverse readings of copies, some Greek copies want the word salvation, but the most that the translations follow, have both consolation and salvation: some have consolation and salvation in the first, but they repeat it not in the second. Whether we be comforted, it is for your consolation and salvation, but because the more current have both, therefore we will join both, it is for your consolation and salvation.

For huper in the Greek it hath a double force, it signifies either to merit, hupon, to procure, and merit salvation, and so we do not understand it, or huper for your good, a final cause, it includes either a meritorious deserving cause, or a final cause, Whether I be afflicted, it is for your consolation and salvation, not by merit and desert; so Christ's suffering was, but to help it forward, in the execution of it.

I speak this to cut the sinews of a Popish point (as I meet it) which is a cozening point of their Religion, which indeed is not a point of religion, but a point of Romish policy, a point of cozenage: as most of their religion is but a trick for the belly. They have devises forsooth of the Popes treasury, he, being the Treasurer of the Church, hath a treasury; and what must that be filled with? with the merits of Saints, with the superabundance: For, they can deserve and procure Heaven for themselves, and more then obey, there is an overplus of obedience, the superabundance of that is laid in a treasury; and who should have the benefit of that but the Treasurer of the Church, the Pope? But how shall the Church come by this abundant satisfaction and merit? They must buy them by pardons, and they come not to have pardons for naught, but by purchasing of them, and hence come Popish indulgences: that is nothing but a dispensing of the satisfaction, and merits of the Saints, which they did (say they) for the Church; abusing such phrases as these, when they had more then their own obedience, they did good to others, and others had benefit by it.

A shameful opinion, bred in the dark night of popery, when the Scriptures were hid, and when people did lie in ignorance, and it was merely to advantage their own selves; for indeed the Scripture saith that God's Children did suffer for the Church: but that was not for satisfaction for the Church, but for the good of the Church. Only Christ's death was satisfactory; Christ is the only treasury of the Church, and the satisfaction of Christ, They think they merit by their sufferings, when they suffer for their merits: And they think they merit not only for themselves, but for others too, which is a Diabolical sarcasme. The Devil mocks them that way, he makes them ignorant of themselves. Alas, that a silly sinful man, should think to do enough for himself, and more then enough, enough for others! The wise Virgins had but oil enough for themselves, they had none for others, but these wise Virgins, have more then for themselves, they have for others too. It is not worth the standing on, to hinder better and more comfortable things. The phrase runs in this sense, when it is meant of Christ, Christ suffered for our satisfaction, for our redemption. And Leo the Pope, one of the the best of their Popes, and in his rank, a holy man in his time, he saith excellent well for this, sanctorum preciosamors, &c. The death of the Saints is prcious, but the death of no Saint is a propitiation for others: their death is sanctified, but not propitiatory to others: Therefore singularis singulis; all the Saints, their death was for themselves. It is an excellent speech solus Christus, &c. every other besides Christ, their death was singular, it went not out of their own persons to do others good, otherwise then by an exemplary course (as St. Paul speaks here) but only Christ it is, in whom all died, in whom all are crucified, in whom all are raised, in whom all ascend, in whom all are glorified: As public Adam his death was for all; he was not considerable in his death, as one man, but as a second Adam; who by his public obedience, as the first public person by his disobedience infected all; so he by his obedience and satisfaction, by his passive obedience especially when he shut up his obedience in death, all died in him, it was as much as if all had died, as if all had been crucified, and risen in him. The meaning is therefore, Whether we be afflicted, it is for your consolation and salvation, to help it forward, to help forward your comfort, by way of example, and not by way of satisfaction and merit any kind of way.

Do but consider this one reason, (and so I will end the point) there was no Saint that ever merited heaven by his own satisfaction (therefore he could not do good to others, by way of satisfaction) how do you prove that? By that excellent speech, in Rom. 8. The sufferings of this world are not worthy of the glory that shall be revealed. All that they suffered, was not worthy of the glory to be revealed: therefore they could not by any satisfaction of their own, merit heaven for themselves: what should we speak of others then, to do any good to others (I mean) by way of satisfaction. But he shows this in the next words more clearly, how good is done to others, Whether we be afflicted, it is for your consolation and salvation.

It is read in the Margine, and most go that way, and the oldest Interpreters too: some Translators have a word as fit in the margin, as in the text oft times, and they leave it to the Readers to take which they will. It is good and useful both ways, but the most go that way, and it is more clear. The meaning is this, Whether we be afflicted, it is for your consolation & salvation, which salvation of yours is wrought out, in enduring the same sufferings that we also suffer. If it be read [effectual] as it is in the text, & not in the margin, then it is thus, If we be afflicted, it is for your consolation and salvation, the assurance whereof in you is effectual, to make you endure the sufferings that we suffer.

Now here must be a thing cleared.

How salvation is wrought by affliction?

I answer, Salvation is wrought by Christ, by way of merit, and procurement, and purchase, and satisfaction to divine justice; but salvation in regard of the profession of it, is wrought by afflictions, that is, we come to have it by this way. We may consider salvation in purchase, and title, and salvation in possession, and investing into it: salvation in title and purchase is wrought by the death and sufferings of Christ, who hath this preminence to be called, and styled a Savior: but though it be gotten by him, it is not possessed but by a certain way and course. That salvation the title whereof we have by Christ, it is not possessed or entered into, but by a course of suffering and doing. God hath measured out so many holy actions for every Christian to do, and so many things for every Christian to suffer, so many grievances, if he be of years of discretion (God hath a way to save Children which lean to his wisdom, but) this way God saveth men, they have a cup measured to them, they have so many afflictions to suffer before they be possessed of that which Christ hath purchased: so it is wrought in regard of possession, in suffering the same afflictions that others suffer.

There are two ways, doing good, and suffering for good, that are the beaten way to obtain salvation, which salvation is wrought by the satisfaction of Christ. Mark here, he saith our sufferings tend to your comfort and salvation. How? because it helps you to endure the same suffering: by seeing others suffer, and by enduring the like, we come to the possession of salvation in the end, because by seeing them suffer, we are encouraged to suffer. The point hence is this, that,

Whatsoever good we take by any, set Christ aside (from whom we take good likewise by way of example, as well as merit; but in a singular respect by way of merit;) but for others, whatsoever good we take it is not direct, it is not immediate, but only by stirring up some grace by strengthening some grace in us. There is no good derived from others to me but by confirming and strengthening some grace: so I come to have good by them, saith St. Paul here, My sufferings increase your salvation, but it is because my sufferings stir you up to suffer the same afflictions. You learn of me by my carriage and example to suffer, and so by suffering that which I suffer you come to salvation.

This is sufficient to convince (that idle opinion that I spake of before,) that the sufferings of the Saints are not conveyed by way of pardon to the ignorant people, that know not what Saint, or pardon, or suffering, or merit is: but the way of comfort by the suffering of others, is by confirming and strengthening some grace, of patience, or comfort, &c. in them. All the good that is in the father, cannot help the son, except he tread in his fathers steps. If we go not the same way as others do to heaven, in the same graces, all their sufferings will do us no good, but serve to condemn us. The point is clear, because it serves to enlighten other points, I do but name it. But that, which I will a little more stand on is, that salvation is wrought by suffering.

Faith of salvation by Christ, stires us up to suffer, till we come to the possession of that that we have title to. Mark how these hang together, first a Christian knows that God will save him by the merits, and satisfaction, and obedience of Christ, his surety, the assured persuasion of this salvation that he hath title to by Christ, because the possession of it is deferred till the next world, and there is a distance of time, and that time is incombred with afflictions, hereupon comes a necessity of some special grace to carry us along till we be fully invested into that that we have title to by Christ, there must be some grace between faith, and the possession of heaven. I am assured of the possession of heaven, in my first conversion: but I am not invested into it, it is deferred: there is a distance of time which is afflictive: for, hope deferred maketh the heart faint. A thing that we have right and title to, deferred, afflicts the soul, and the deferring of good hath the respect of ill; good deferred puts upon it the consideration of ill: for it is a grievance to want a good, I have a right unto. Now it is not only deferred, but my life is an exercised life, with many actions and sufferings; what grace must bear me up between me and heaven, and in the tediousness of the time prolonged? especially the grace of enduring. Therefore faith in Christ, by which I have a title to heaven, that stirs up hope, and hope stirs up patience; and that helps me in the way to heaven, it helps me to bear crosses and afflictions, and likewse to endure the tediousness, and length of time till I come to Heaven: so salvation is wrought by suffering, we come not to the possession of it, but by suffering and enduring, you have need of patience saith the Apostle, Heb. 10.

Give me leave to clear the point a little: How doth patience enter into this great work of helping our salvation? Patience in enduring affliction it helps many ways.

They work salvation, not by way of merit, for that were to disable the title we have by Christ, but by way of evidence, it helps the evidence of the title; for I have title by Christ; but how do I know that my evidence to that title is good? Afflictions, and the patient suffering of them; not afflictions alone, but afflictions joined with the grace of patience to endure them (for else they do no good, afflictions are evil in themselves) for thus it increaseth my evidence, every heir is a son (for heaven is the inheritance of Sons) and every Son must be corrected; and I am corrected, and afflicted in this life, and God doth give me grace to endure them, and to see my good in them, these afflictions therefore mingled with patient enduring of them, do evidence that I am not a bastard. In Heb. 12. the Apostle proves this, everyone that hath not some affliction or other, he is a bastard and not a Son. It increaseth my evidence, that I am the child of God (especially if I suffer for a good cause) if we suffer with him, we shall reign with him, here the evidence is increased. By this I know I am in the way, which is strewed with crosses and afflictions, we must enter into heaven this way, I know it for the way, so it furthers my salvation, it gives me assurance that my evidence is good.

It is the Scriptures manner to say things are done, when the knowledge of the thing is increased: As to say we are saved, when we know more assuredly that we shall be saved; to say we are in the Kingdom of heaven when we know we are in the state of the Kingdom of heaven, as in 2 Pet. 1. saith he, grow in grace, &c. for by this means, a further entrance shall be ministered unto you, into the Kingdom of God: The knowledge of a man's estate in grace is a further entance into the Kingdom of God, that is begun here in this life. The knowledge that I am an heir of heaven, is to be in heaven before my time. Thus afflictions joined with patience help salvation, because they help the evidence of salvation, they show that we are sons, and not bastards; it is an evidence of our adoption.

And then sufferings, joined with the grace of enduring, help forward salvation by way of qualification; there is a qualification, and disposition of soul, which is necessary before we come to Heaven; because no unclean thing shall ever come to Heaven.

Now suffering joined with patience, having a mighty and blessed work this way, to purge us of that soil, that we cannot carry to heaven with us. We may not think to carry our unmortified pride and lusts, and base earthly affections, and our pleasures and riches ill gotten to heaven with us: oh, no, the presence of heaven is a more pure presence then so, and the place will not endure such defilements, we must be cleansed thereore.

Now, because afflictions endured with patience, have a blessed power to subdue that which by nature is powerful in us, to purge out those base affections, that are contrary to the glorious estate we look for, therefore they help us to heaven, they help the qualification of the person, not the merit and desert of it.

They help likewise the qualification, by removing that which corruption feeds on, for affliction endured removes that which corruption works on, and strengthens it selfby: affliction is either in removing riches, or honors, or pleasures, somewhat that corruption feeds on: for all corruption is about those Idols, greatness, or pleasure, or profit of the world: Now sufferings crossing us in our reputation, or estates, or body, one way or other, they withdraw the fuel that feeds our corruptions, and so help mortification and purgation, and so fit us for Heaven. They help our repentance, they make the favor of God sweet, and sin bitter, it is a bitter thing to offend God, we feel it by the afflictions that are laid on us.

Again, many positive graces are required before we come to Heaven, affliction endured helps all graces whatsoever; the only time for grace to thrive in is the time of affliction, for affliction endured helps our zeal, our love, we have experience of the patience of God, and they stir up prayer, all graces are set on work in affliction, Out of the deep have I cried, prayers are cries in in affliction, they are not cold dull things, but set on fire, they set the spirit on work to cry to God with earnest, frequent, and fervent in prayer.

Then again, Afflictions endured, they work salvation and help us to Heaven, because they whet and sharpen our desire of heaven: for when we find ill usage here below in our pilgrimage, we have a great desire to be at home at rest, and that is one main end why God sends afflictions, to help salvation this way, by sharpening our desires. For were it not for afflictions, and the enduring of them, would we ever say, Come Lord Jesus, come quickly? would we not be of Peters mind, It is good for us to be here? would we ever be weary of the world, before we be fired out of it, and pulled out of it, as Lot out of Sodom? No, they help our desire and earnestness. The creature groans, Rom. 8. Those that have received the first fruits of the spirit, they wait for the adoption of the sons of God. Those that have the beginnings of grace, they wait for the accomplishment, what makes this but afflictions and troubles of the world? They desire a State wherein all tears shall be wiped from their eyes. So we see these, and many other ways (but these are the principal) how afflictions endured as they should be, they help salvation, they work our salvation; though they work not the title of it, yet they help us in the way.

First, Because they assure us that we are the sons of God, and so have evidence that we are in a good state, and then they remove the hindrances, and purge us of our sins, and then they help us in all graces, they cherish all graces, and they sharpen and whet the edge of our desires to be out of this world.

And all this must be in every Christian, before he come to Heaven: for God never brings a man of years to Heaven, but he gives him cause to see why he would be out of this world, either by long sickness, or affliction, or by one thing or other; he makes them see that it is better to be there then here, and if it were not for crosses, who would be of that mind.

Therefore have we not cause to suspect our selves, that we are in smooth ways and find no crosses? God doth give respite to his children, they have breathing times, they are not always under crosses; he is merciful, perhaps they have not strength enough he will not bring them to the lists, to the stage, because they are not enabled, they have not strength enough. But they that have a continual tenor of prosperity may well suspect themselves. If one have direction to such a place, and they tell him there are such ways, deep waters, that except he take heed, he will be drowned, and step into holes, and they are craggy ways, and if he meet with none of these, he may well think he is not in his way. So the way to Heaven, it is through afflictions; we must endure many afflictions, saith the Apostle here, Salvation is wrought by enduring the same afflictions, that you see in us. Now if I suffer and endure nothing; if I cannot endure so much as a Filip, a disgrace, a frown, a scorn for Christ: if the way be over smooth, it is not the way to heaven certainly: the way is not strewed with roses; we must have our Feet shod with the preparation of the Gospel. They must be well shod that go among thorns, and they had need to be well fenced, that go the way to heaven, it is a thorny rugged way, but it is no matter what the way be, so it bring us to Heaven: but certainly if the way be too smooth, we ought to suspect ourselves.

Now because it may be objected, many will say alas, what do we suffer, and therefore our case is not good.

I answer, Every Christian suffers one of these ways, at one time or other, nay at all times, either by sympathy with the Church, put the case we have no afflictions of our own, do we not sympathise with the Church beyond the Seas: When thou hearest ill news, if thou be glad to hear it, certainly thy case is bad; there is a suffering by sympathy, and that suffering is ours.

Then again, There are afflictions and sufferings, that arise upon scandals, that men run into before our eyes, which is a great grief, Mine eyes gush out with rivers of waters, because men keep not thy law, saith David Is it not a matter of suffering to a Christian soul, to see that he would not see, and to hear blasphemies and oaths that he would not hear? to have the understanding forced to understand that he would not, living in a world of iniquity, in the Kingdom of the Devil? It is a great grievance, Woe is me that I am forced to dwell in Meshech, and to have my habitation with the Tents of Kedar. It is a pitiful affliction to the Saints of God, to him that hath the life of grace in his heart, to have the wicked as goads and thorns, as the Scripture saith, the Jebusites should be to the Israelites, to have thoughts forced upon us, and things forced upon our souls, that we would not see, nor think, nor hear of, that which shall never be in Heaven.

Again, Everyone suffers the burden of his calling, which is a great suffering, a man need not to whip himself as the Scottish Papists do, if he be but faithful in his calling; it is a notable means of mortification. God keeps a man from persecution many times, because he hath burdens in his calling to exercise him, he hath many crosses in his calling. God hath joined sweat to labor, and trouble, and pains, and there is no man that is faithful in his calling as he should be, but he shall find many crosses.

And then that which afflicts most of all, the affliction of all afflictions, the inward combat between the flesh & the spirit, which God usually takes up in persecution, and outward troubles: God's dear children in persecution find little molestation from their corruptions, because God will not lay more upon them, then he will give them strength to bear; and now when he singles them out to outward crosses, he subdues their corruptions, that they do not vex them as before. In the time of peace, he lets loose their corruptions, sometimes anger, sometimes pride, sometimes one base affection, sometimes another; and think you t his is no grief to them? Oh yes, it grie ves them, and humbles them more then any cross would do: St. Paul was grieved more at this, then at all his sufferings, it made him cry out, Oh wretched man that I am, who shall deliver me from this body of death? He doth not say, oh wretched man who shall deliver me from crosses and afflictions; though they made him wretched in the eye of the world, yet he rejoiced in those: but his grief was that he could not do the good that he would, and that made him cry out, Oh wretched m •… n that I am, &c. It is God that ties up our corruptions, that they run not so violently on the soul at one time, as they do at another, for he hath the command of them by his spirit There is no Christian, but one of these ways he suffers in the greatest time of peace, especially this way God exerciseth them, that he makes them weary of their lives, by this spiritual conflict, if they know what the life of grace means, he makes them know what it is to be absent from Heaven, he makes them know that this life is a place of absence, and all this is to help our disposition to salvation, by helping mortification, and by helping our desire to Heaven. Those that go on in a smooth course, that know not what this inward combat means, and are carried away with their sins: they are so far from taking scandals to heart, that if they see evil men, they are ready to join with them, to join with blasphemers, and wicked persons. And instead of sympathizing with the Church of God, they are ready to join with them that censure them, and so add affliction to the afflicted.

But to proceed,

Of comfort I spake in the former verse. Only that note, that I will briefly commend to you is this, that

Cast them into what estate you will, they do good, they are good, and do good. If they be afflicted, they do good by that, if they have comfort, they do good to others by that: no estate is amiss to God's Children. And that is the reason of their perfect resignation. The Child of God perfectly resigns himself into God's hands: Lord, if thou wilt have me suffer, I will suffer, if thou wilt have me afflicted, I yield myself; if thou wilt have me enjoy prosperity I will. I know it shall be for my good, and for the good of others.

There is an intercourse in the life of a Christian, he is now afflicted, and now comforted, not for his own sake only, but for the good of others: and when he shall be afflicted, and how long; and what comfort he shall have, how much, he leaves it to the wisdom of God. It is a blessed estate (if we could think of it) to be a Christian, that we need to care for nothing but to serve God, we need to care for nothing, but study to keep a good conscience. Let God alone with all our estate: for God will enable us to want and to abound in our own persons, and likewise he will sanctify our estate for the good of others. And a Christian will be willling to be tossed, and to be changed from vessel to vessel, from state to state, for the good of others. If his afflictions may do good to the Church, he is content that God should withdraw his blessings from him, and humble him with crosses. If his example may be good to others, he is likewise joyful, when God gives him rest, and causeth an inward comfort, he knows that this is good for others: he hath learned in his first entrance into Christianity, self-denial, not to live to himself, but for the glory of God, and the good of others, as much as he may.

We should labor therefore to content ourselves in all conditions, knowing that all is for the best, not only to ourselves, and God's glory, but for the good of others. God when he takes things from us, and afflicts us, and when he comforts us, he intends the comfort of others. So we should reason when we endure anything, and when we are comforted, certainly God intends the good of others by this: therefore I will have a special care in suffering, to carry it decently, and exemplarily, knowing that the eyes of many are upon me. I will carry myself so that God may have glory, and others may have edification and comfort, knowing that I am but God's Steward, to convey this to others, that are of the same body with myself. Therefore in our communion we have with others, upon any good occasion; we ought to express the blessed experience of the comfort of God upon us: This is the practice of holy men in their meeting with others, to show them the comforts of God to their souls. Come, I will show you what God hath done for my soul, saith the Psalmist. All are the better for a good man, he doth good to all, and therefore Solomon saith, When a righteous man is advanced, the City rejoiceth: They have cause, for he hath a public mind; nothing doth more characterise, and is a better stamp of a true Christian, then a public mind.

A carnal man out of self love, may grieve at his own sins, and may labor to comfort himself, but a Christian thinks others shall take good by me. It is the mind of Christ; and it is the mind of all the Members of Christ, when a man thinks he hath nothing, except he have it to improve for the good of others.

A dead, sullen, reserved spirit, is not a Christians spirit: if by nature we have such, we must labor to help it with grace: for grace is a diffusive communicating thing (not only in the Ministers of God, but) in every Christian; grace will teach them to make savory their conversation to others, this way, that whatsoever they are, or whatsoever they can do, or whatsoever they suffer, they study to improve all to the good of others.

And mark the extent of the loving wisdom and providence of God, how many things he doth at once: for in the same affliction oft times, he corrects some in his Children, in the same affliction he tries some grace, in the same affliction he witnesseth to his truth in them, in the same affliction he doth good to others, besides the good he doth to them. In the same affliction that others inflict, he hasteneth the ruin of them that offer it; at one time, and in one action, he hasteneth the destruction of the one, by hastening the good of the other; he ripens grace in his Children, making them exemplary to others, and all in the same Action, so large is the wise providence of God.

It should teach us likewise to follow that providence, and to see how many ways anything we suffer any kind of way may extend, that if one way will not comfort, another may. When we suffer, and are grieved, let us consider withal that he that doth the wrong, he hastens his ruin and judgment: As Pharaoh when he hastened the overthrow of the children of Israel, he hastened his overthrow in the red Sea: so a pit is digged for the wicked, when they dig a pit for the godly. And consider, (to comfort thyself) thou hast some sin in thee, and God intends not only to witness his truth, but to correct some sin in thee, and thou must look to that; thou hast some grace in thee, and he intends the trial of that. Look to these things, this shows strong heavenly mindedness, when there is self-denial. Let us consider what God calls us to; for God looks to many things in the same act; wherefore doth God give us reason and discourse, but to be able to follow him in his dealing, as far as we can reach to? But I go on to the next verse.

T His verse is nothing but a strengthening of what he said before; he had told them that whatsoever he suffered, it was for their comfort too; and now he repeats it again, and sets a seal upon it, Our hope of you is steadfast, knowing that as you are partakers of the sufferings, so you shall also be of the consolation. In these words he shows that they shall share in the good with him, as well as in the ill; that the Spirit of God in them, should help them to take all the good they could, both by his sufferings, and by his comfort. For as he by the help of the spirit of God intended the public good, intended their good and comfort in all, whether he were afflicted or comforted; so he saith here, he was assured that as they were partakers of his sufferings, so they should be of his comforts likewise.

Here is the truth:

And the seal of the truth.

The truth, That they were partakers of his sufferings, and should be partakers of his consolations.

And the Seal is in the manner of affirming these truths, Our hope of you is steadfast. And in this order I will speak of them. First,

The Corinthians were partakers of the sufferings of S. Paul.

God's Children are partakers of the sufferings of others many ways.

First by way of sympathy, taking to heart the estate of the Church, and Children of God abroad. It grieved the Corinthians to hear that S. Paul was afflicted: for even as it is in the natural body, so likewise in the mystical body, there is a sympathy between the members.

Likewise they partake of the sufferings of others by way of proportion: they suffered in their kind and proportion as he suffered; though perhaps not in the same very individual kind. There is a portion of suffering in the Church, some suffer one way, and others another: but all partake of sufferings in some degree or other.

Then again, they did partake of St Paul's sufferings, in preparation and disposition of mind, howsoever now they did not suffer as much as he, yet (saith he) I know as far as the spirit of God is in you, you are prepared to suffer, and what we are prepared to doc, that we do. Christ saith we sell all for the Gospel, when upon serious examination of our hearts, we find we can part with it: when we set ourselves to examination; what cannot I part with for Christ? can I part with my goods? Can I part with my life? if we can once come to resolution it is done, as Abraham is said to sacrifiee his Son, because he resolved to do it; and David is said to build the Temple, because he intended to do it. God looks upon us in our resolutions and preparations; what we resolve to do, that is done: So (saith he) you are partakers of my sufferings, not only by sympathy, and in proportion of sufferings, but you are prepared (he speaks charitably and lovingly) to suffer whatsoever I suffer if God call you to it.

And the ground of Christians partaking of the sufferings one of another it is the communion that is between Christians; they are all Members of one body: if the hand suffer, the head suffers, the head thinks itself wronged when the hand, or the foot is wronged, by reason of the sympathy between the Members (as I said) and so it is in the mystical body of Christ.

There are these three unions which depend one upon another.

The union of Christ with our nature, which is inseparable, it is an eternali union, he never lays that blessed mass of our flesh aside which he took, which is the ground of all our comfort: for God is now at one with us, because God hath taken our nature on him, and satisfied the wrath of God his Father.

Next the union of Christ with our nature, is the union of Christ mystical, Christ and his Members when they suffer, Christ suffers, their sufferings are the sufferings of Christ.

The third is the union of one Member with another, that what one Member suffers, another doth suffer: therefore the Corinthians were partakers of Christ, because their sufferings were the sufferings of Christ, and they were partakers of St. Paul's sufferings, because his sufferings were their sufferings.

They were partakers of Christ's sufferings, because of the communion between the head and the Members, and they were partakers of St Paul's sufferings, because of the communion of one Member with another. And surely there is not a heart that was ever touched with the Spirit of God, but when he hears of any calamity of the Church, whether it be in the Palatinate, in France, in the low Countries, or in any Country in the world, if he hear that the Church hath a blow, it strikes to the heart of any man that hath the spirit of God in them, by a sympatheticall suffering. It is one good sign to know whether a man be of the mystical body or no, to take to heart the grievance of the Church. As good Nehemiah did, he would not take comfort in the pleasures of a Court, in the King of Babylon's Court, when it went not well with his Country, when the Church was in distress, he took their grievance to heart: So Moses, the very joys of Pharaoh's Court could not please him, when he considered the abasement of his Country-men, he joined with them, and it is called the rebuke of Christ.

So it is with all the people of God, there is a communication of suffeings. As you are partakers of the sufferings, so you shall be also of the consolation.

Wherein two things are observable.

First, That a necessary precedent condition of comfort is sufferings.

And then the consequent of this, that those that suffer as they should are sure of comfort. These two things unfold the meaning of the spirit of God here.

Before there be comfort, there must be suffering, for God hath established this order, even as in nature, there must be a night before the day, and a Winter before a Summer: so in the Kingdom of Christ, in his ruling of the Church, there is this divine policy, there must be suffering before comfort. God will sooner break the league and the Covenant between day and night, then this league of suffering and comfort, the one must be before the other; it was so in our head Christ, he suffered, and then entered into his glory: so all his Members must be comfortable to him in suffering, and then enter into their glory.

The reasons of this are diverse.

First of all, this method and order is, first suffering, and then comfort, because God finds us in a corrupt estate,, and something must be wrought out of us, before we can be vessels to receive comfort; therefore there must be a purgation one way or other, either by repentance, or if not by repentance, by affliction, to help repentance: there must be suffering before comfort. The soul is unfit for comfort.

Secondly, This order commends and sweetens comfort to us; for fire is sweet after cold, and meat is sweet after hunger, so comfort is sweet after suffering: God fits us to comfort by this, by purging out what is contrary to comfort. And he indeares comfort by this; those that have felt the cross, comfort is comfort indeed to them: heaven is heaven indeed to him that hath had a hell in his conscience upon earth, that hath been afflicted in conscience, or outwardly persecuted, it set a price and value upon comfort.

Partly likewise to sharpen our desire of comfort; for suffering breeds sense, and sense that stirs up desire, and desire is eager; now suffering, it makes comforts precious, and sets us in a wondrous strong desire after them.

And by this means likewise God comes to his own end, which is that our comforts may be eternal, therefore we have that which is ill in the first place. Woe to us if it should be said to us as to Dives in the Gospel, Son, son, thou hadst thy good here, and now thou must have thy ill: God intends not to deal so with his Children, but they taste the worst wine first, and better afterward; because he intends eternal happiness to them, he observes this method, first ill, and then good, the best at last.

If this be so, then why should we be offended at God's order? why should we not take it, not only gently and meekly, but joyfully, the afflictions that God sends to prepare, and fit us for happiness, to sharpen our desire to happiness, to make it precious to us? Certainly it is a ground not only of patience and meekness, but of joy and comfort in all the things we suffer. Will a Patient be angry with his Surgeon for searching of his wound? he knows that that is the way to cure him? Will any man take offense at the Gold-Smith for purging his mass? they know that is the way to purify it, and fetch out the dross.

This is the method in nature, the ground muft be plowed and prepared, and then comes the harvest: let us be content with this method, and rejoice in any suffering, knowing it will have a blessed issue: and not to think much at suffering anything for a good cause in ourselves, or by way of sympathy, or support with others, because this is the high way to a better estate,: if we suffer with the Church, or for the Church any kind of way, we shall be comforted with the Church. It is that which sweetens the cross, that we are under hope of better still. Who would not endure a little grievance in the way to have honor in the end? to have ill usage in an Inn, and to go to a Kingdom? All our discomforts and afflictions are but by the way here, and crosses are necessary for Travelers, and here we are but in a travelling estate. It should I say encourage us not to take offense at anything, that God exerciseth us with in this world, nor to take scandal at the afflictions of the Church.

And then it should strike terror to those that will not endure so much as a scratch, a scoff, a word, a chip of the cross, that will endure nothing: do they know that this is God's order? do they avoid crosses in any degree, and do they think to have comfort? No, God will not change his order for them; he hath established this order, and heaven and earth shall fail, rather then God's order shall not be sure. If we will have comfort, we must suffer; if we will avoid suffering, and think to go to heaven another way then God hath ordained, we may take our own way, but we must give him leave to take his way in comforting & advancing whom hewil, and that will not be us, because we will not frame our selves to his order, we must not look for hisdignitie, if we will not suffer with him, we shall not reign with him.

The next thing observable in the order is this, that

There is a threefold conformity with Christ, in

• suffering.
• grace.
• glory.

Those that are not conformable to him in suffering, they cannot be conformable to him in grace, and if they be not in grace, they shall not in glory. He took upon him our nature abased first, and our nature purified, and our nature glorious he hath now in heaven: so our nature in us must keep this order. First, it must be abased as our flesh was in him, and then filled with grace, by little and little, and then glorious, as our nature is in him. If we will not suffer our flesh to be abased, and exercised with afflictions, and let God work his own good work as he pleaseth this way, we are not conformable to Christ, who was first abased, and then advanced: what was wrought in his blessed flesh, must be wrought in his mystical body, in all his Members by little and little. Therefore those that are tender, and way-ward to endure anything, when God calls them to it, they are enemies to their own comfort: God hath set down this order, if they do not partake of the sufferings of the Church, they shall not partake of the comfort.

Oh it is a cursed estate to be out of the condition of God's people, and it is a comfortable thing, to have part with those that are good, yea, even if it be in suffering with them. It is better to have communion with God's people in suffering, then to have communion with the wicked in the world, in reigning and triumphing.

And that is the reason that the spirit of God in the Prophet made him desire, Deale with me Lord, as thou usest to deal with those that fear thy name, he knew he deals well enough with them, visit me with the salvation of thy children, he knew that was a special salvation: so to have God deal with us, as he deals with his, and to visit us in mercy and love, as he visits his own, it is a special favor. It is better to bear the cross with them, that we may partake with them in the comfort, then to have all the comforts that the wicked have, and to share with them in the misery afterward. Therefore let us be content to share with God's people in their suffering; when we hear of any that suffer for a just cause, though we have no sufferings of our own, let us bear a part with them, and with the bond of the communion of Saints help what we may.

And it is as true on the contrary, if we partake with the wicked in their sins, we shall partake with them in their punishment. Therefore the Scripture saith, Come out of Babylon my people, lest if you partake of her sins, so you partake of her punishments. Now Atheistical people think it nothing to enter into league and amity, and society with profane people, that are professedly so, not only by weakness, but those that are stigmatized, but what saith the Scripture? (and the Holy Ghost doth not trifle with us) Come out of Babylon my people, lest you partake of her plagues: which is not meant so much locally to come out of the place, as in disposition to come out in respect of liking, and converse, and secret intimate communion. Lots sons in law, they thought it was but trifling, they gibed as Atheists do now, when they hear the Ministers encourage people to make much of religion, and to set against those that are opposite, they think they are enforced to it, and it is upon mistake, &c. though it be as palpable as the light of the sun: they deal as Lots sons in law, when he warned them to come out of Sodom, and he was pulled out; they would believe nothing till fire came down from Heaven, and destroyed them all, it was too late then. Therefore let us hearken to the counsel of the Angel, let us not make this a matter of scorn, a light matter, but as we desire to have no part in their confusion, so avoid their courses. The Scripture is terrible to those that after the breaking out of the light will be such; there is not more direct Scriptures against any kind of men, then those that willfully cleave to Antichrist: therefore we should not esteem it a light matter, but think of it seriously indeed.

And not only in respect of them, but all wicked society: were it not pity that men should be severed from them hereafter, whose company they will not be severed from now? If thou see an Adulterer, a Blasphemer, a wicked licentious Atheistical person, and thou runnest into the same excess of riot with him, thou wilt not be drawn by any persuasions ministerial or friendly, or by thine own light (which knows his course to be naught) to retire from his society, dost thou not think to share with him afterwa •… d in his judgment? As you are all Tares, so you shall be bound in a bundle, and cast into Hell together. As the wheat shall be gathered into Heaven: so the tares, a cursed company, that will cleave together though they be damned for it, as they clave together as burrs and tares here, so they shall be cast into Hell together; that is the end of dissolute unruly creatures, that nothing will sever them from those, who in their own consciences they know rheir courses to be naught.

There is a double certainty, a certainty of the truth of the thing, and a certainty of the estate of the person. The certainty of the truth is this, Those that suffer with Christ & his Church, shall be glorified with Christ and his Church: the certainty of the truth is more certain then Heaven and Earth. Now besides the certainty of the truth, or thing, there is interposed a certainty of the persons, that as they were interested in the sufferings; so they should be in the comforts. And this is true as well as the former: for God's promises are not mere Idea's wanting truths, that have no performance in the persons: but if the thing be true, it is true in the person to whom the truth belongs. Suffering goes before Glory: therefore if we suffer we shall be glorified. But this is the condition, if they suffer with Christ, then St. Paul takes it for certain that they shall be glorified with Christ. There is not the same certainty of the persons as of the truth itself: the truth is certain by a certainty of faith, but the certainty of the persons is the certainty of a charitable persuasion: I am persuaded that you will suffer with me in sympathy, and therefore I am persuaded in the certainty of charity that you shall of a certain have the comfort.

St. Paul, you see, hath a good conceit of them, that he might encourage them to sympathize and take to heart his crosses, and to take good by them. A good hope of others hath a double efficacy. It hath one efficacy in the party that hath the good hope of another. It stirs him up to be diligent to take all courses that may be for the good of another. As the speech is, Hope stirs up to work, it stirs up endeavor: so it doth in the husband-man, and in every kind of trade: hope quickens endeavor. A man will never sow upon the sands, he loseth his cost: a man will never bestow his pains upon those that he thinks are desperate. And what is it that dulls and deads endeavor? I despair of ever doing such a man good: when those despairing thoughts enter into the soul, there is a stop of all endeavor. And surely, Christians are much to blame that way: when they might have ground, (if charity were in them) at least of hope of others: upon some hard, despairing conceits they cast off hope, and so neglect all endeavor of doing good to others. The Spirit of God is witty in the hearts of his Children to observe all advantages of doing good: therefore it is willing to entertain all offers of good in others: if they be but willing to hear reproof, if they be willing to hear comfort, and to hear good discourse, it will make a good construction of their errors (if it may be) except it be those that are maliciously obstinate, it will impute it to passion, or to ill company, to one thing or other; as far as possible it will admit of a good construction: love in God's Children will admit of it, and love stirs up to hope, and hope stirs up to deal with them for their good.

I know that charity is not sottish; but yet it is willing to think the best, where there is probability of good for the present, or where there is a tractableness, where there is a willingness to entertain communion, where there is any propension, we must be of our blessed Savior's disposition, who will not quench the smoking flax, nor break the bruised Reed: we must draw all, and drive none away. This is one special fruit and effect that hope hath in the party that doth hope toward another.

Now as it is good for the Speaker to be well conceited: so it is a good, preparative in the Hearer, it hath a winning power in the party hoped of, it is a great attractive: for we willingly hear those that conceit good of us. St. Paul here works upon the natural disposition in all, which is, that they love to be well thought of, and natural dispositions are strong. It is the natural disposition for every man to love where he is well thought of, and it is not sinful (unless it be in vain-glory) to desire to have good place in the esteem of others. And there a man will labor to carry himself answerable to the good conceit had of him.

There is a conflict in the worst man, where he is well conceitd of, he labors to maintain it, except it be those that are mightily inthralled, as some wretches are, to blasphemy, and to a cursed life that they care not; but else if they be well thought of, it will stir them up to maintain it, he is a dissolute man, he is not a man so far as he is careless of this, he is brutish, and senseless. St. Paul in saying, Our hope is steadfast concerning you. He wins himself into their good opinion, and so by that means, he hoped to prevail with them for greater matters: So hope it stirs up men to do good; and it makes the other willing to receive good: for it makes them willing to content them that hope well of them. St. Paul was led with this heavenly wisdom, and that which made him so industrious, was hope of prevailing; and that which made him prevail with others, was the good conceit he had of them. He would gather upon everyone; when he saw Agrippa come on a little, Agrippa, believest thou the Scriptures? I know thou believest; Almost thou persuadest me to be a Christian, saith he, and so he comes in a little. It is good as much as may be to have hope of others.

But what is his degree of hope? Our hope of you.

He had a steadfast hope, that if they were sufferers, they should be partakers of the comfort.

The Observation may be this, that

Divine truths, divine comforts, they are of that nature, that though we do not yet enjoy them, yet we may build certainly upon them. I hope steadfastly, that if you be partakers of the sufferings, you shall be partakers of the comforts. A man cannot say so of anything else but divine truths: a man cannot say of any other, or of himself, I hope steadfastly to be rich, I hope steadfastly to be great, or I hope steadfastly to live long: the nature of the thing is uncertain: the state of the world is vanity, and life itself, and all things here will not admit of a certain apprehension. For the certainty in a man's understanding, it follows the certainty of the thing, or else there is no adequation: when there is an evenness in the apprehension to the thing, then it is true: but if we apprehend anything that is here, that either riches, or life, or favor will be thus, or thus long, it is no true apprehension: we cannot build a certain hope upon an uncertain ground. But of divine truths, we can say, if we see the one, undoubtedly the other will follow: if we see the signs of grace in any man, that he is strong to endure any disgrace for religion, any discomfort, then we may say. Certainly, as you partake of the afflictions of Christ, and of the afflictions and sufferings of his people, his body mystical: so undoubtedly you shall be partakers of the comfort of God's people: heaven and earth shall fail, but this shall never fail.

Is not this a comfort to a Christian, that when he is in the state of grace, he hath something that he may build on, when all things else fail? In all the changes and alterations of this life, he hath somewhat unalterable; the certainty of divine comforts, the certainty of his estate in grace, though he be in an afflicted estate, as verily as he is afflicted: so verily he shall be comforted: If we suffer with Christ, we shall be glorified with him.

Upon what ground is this certainty built, that if we suffer we shall be glorified?

It is built upon our union with Christ, it is built upon the communion we have with the Church of God, we are all of one body, and it is built upon his own experience; as verily as I have been afflicted, and have comfort: so shall you that suffer, be comforted: what I feel, you shall feel.

Because in things necessary, there is the like reason from one to all: if one be justified by faith, all are justified by faith; if one suffer and receive comfort, all that suffer shall receive comfort: Divine comforts are from one to all, from the head to the body, from the body to every member. If Christ suffered, I shall suffer, if I be of his body; if Christ was comforted, I shall be comforted. Divine truths they agree in the head, and the Members; if it be true in one, it is true in all St. Paul felt it in his own person, and saith he, as I have felt afflictions. increase, and comforts increase: so shall it be with you, you shall be partakers of the comfort now, or hereafter. And it is built likewise upon God's promise, which is surer then heaven and earth, If we suffer with him, we shall be glorified with him, as the Apostle saith, Rom. 8. All these are grounds to found this steadfast hope on. And then the nature of God, he is a just God, a holy God, and when we have taken the ill, we shall find the sweet, as in 2 Thess. 1. It is just with God, to render to them that afflict you trouble, and to you comfort. God hath pawned his justice upon it, and he will observe this order; where he begins in trouble, he will end in comfort; it is just with God, and therefore I may be persuaded.

It should be a special comfort to all that are in any sanctified cross, whether it be for a good cause or no. If a man find that he stands out for a good cause, then there is more matter of joy: it is matter of triumph then: but if they be crosses common to nature, if a man find them sanctified (as they are only to God's Children, they learn humility by them, they learn heavenly-mindedness, they learn patience, they learn more carefulness by their afflictions, if it be thus sanctified) then a man may say to such a one, As you partake of the sufferings, so you shall partake of the comfort, though you feel it not for the present.

Is it not a comfort, for a Patient to have his Physician come to him, whom he knows to be wise, and speaks by his book, to say to him, Be of good comfort, you shall never die of this disease; this that I give you will do you good: there was never any that took this potion but they recovered: would not this revive the patient? Now when the Physicians of our souls shall come and tell a man, by discerning his state to be good, by discerning signs of grace in his abasement, Be of good comfort, there is good intended to you; your sufferings shall end in comfort undoubtedly: we may well be persuaded of this, God will never vary his order. Therefore when we are in any trouble, & find God blessing it to us, to abate our pride, to sharpen our desire, to exercise our graces, when we find it sanctified, let it comfort us, it shall turn to our further comfort. We find a present good that is a pledge of a further good. It will make a bitter potion to go down, when the Physician saith, it will do you good: how many distasteful things do poor Creatures endure and take down to cure this carcase? it were offensive to name what distasteful things they will take to do them good.

Let us take this cup from God's hand, let us endure the Cross patiently whatsoever it be. It is a bitter cup, but it is out of a Fathers hand, it is out of a sweet hand. There may be a miscarrying in other Physic, but God's Physic shall certainly do us good; God hath said it, All things shall work for the best to those that love him, he hath said it beforehand, we may presume, and build our persuasion upon this issue, that all things shall work for our good. What a comfort is this in all the entercourses, and changes of this life, when we know before that whatsoever we meet with, it hath a command from God to do us good, it is medicinal, (though it seem never so ill) to do us good, to work ill out of us, by the blessing of God, But to proceed.

H Ere Saint Paul comes to the particular explication of what he had generally spoken before: he had generally said before, that he had both comfort and affliction; but now he specifies what afflictions they were. I would not have you ignorant of the troubles which came to us in Asia, &c.

I would not have you ignorant of.] He knew it was behofull for them to know: therefore to insinuate into their respect the more, he tells them of it. Indeed, to know both together is very sweet and comfortable, to know both the afflictions of God's people and their comforts, as here, he tells them what ill he endured in Asia, and how God delivered him: to see how these are linked together in God's people, is very comfortable, therefore I would not have you ignorant.

Now, that they might not be ignorant, he sets before their eyes the particular grievance that he suffered in Asia. And see how he doth raise himself by degrees, and represent it to them most lively.

First of all, saith he [We were pressed out of measure.] There is one degree, we were pressed: It is a metaphor, we were pressed, as a Cart is pressed under sheaves, as a man is pressed under a burden: as a Ship that is over-laden, is pressed deep down with too much burden: so it was with us, we were pressed with afflictions; afflictions are of a depressing nature, they draw down the soul, as comfort raiseth it up.

[Out of measure.] There is the second degree, they were not only pressed, but pressed out of measure.

[Above strength] Above my strength, above ordinary strength. And he riseth higher still, the waters rise higher (insomuch that we despaired of life,) we despaired of any escaping out of trouble at the present encounter, nay, we did not see how we should escape for the time to come.

Nay, it was so great (in the first place,) that we passed (the sentence of death upon ourselves.) It is a speech taken from malefactors that are condemned: for even as they having the sentence pronounced upon them, we account them dead men, they esteem themselves so, and so do others esteem them; the sentence being passed upon them: so I even passed the sentence on myself, seeing no evasion or escape out of the troubles I was in, the sentence of death passed upon me. We had the sentence of death in ourselves. It was not passed by God, nor by the World: for they had not decreed to kill him, but he passed it upon himself when he saw no way to escape. He was deceived though (as ofttimes God's Children are) for he died not at that time.

And then afterwards he sets down the end why all this was, a sweet end, a double end, (That we should not trust in ourselves:) what should we trust in then? (But in God that raiseth the dead.)

First to speak of his grievance, and then of the reason why God did thus follow him.

He prevents all scandal by this, I would not have you ignorant, I am so far from caring, or fearing, or being ashamed, that you should know of any affliction that I suffer, that I would not have you ignorant of it: for know this, that when you know my afflictions you shall know my deliverance also. St. Paul was wondrous scrupulous at this, left they should take any offense at his sufferings: indeed it is the state of God's Children, their worst cross: sometimes are censures upon them for the cross, the harsh censures of others in their troubles; It was the last, and the greatest of Job's troubles, that, and his wife together, when his house was overthrown, his Children killed, his goods taken away, himself stricken with boils: then for his indiscreet friends, to become miserable comforters: those that should have comforted him, to become censurers and judges of him, as if he had been a man deserted, and forsaken of God, as if all had been from God as a punishment for his sins: this was his grearest cross, as it was his last, when his wife in his bosom, she that should have comforted him most, should solicit him to ill, and his friends by their rash and vile censures to make his cross heavier: So it is with God's Children in the world, they cannot endure hardness in the World, they cannot be used otherwise then their cause deserves: but they must also undergo hard censures, that grieves them more then the cross itself. It was the case of this blessed Apostle, the Spirit of God in him therefore sets him to mention his affliction with boldness and confidence, yea, with comfort and joy, I would not have you ignorant, I am not of the mind of carnal men, that would have it concealed, nay, I would not have you ignorant, I pray understand it: he lays it open to their view, that they might be affected with it, as he was: for those things that we are affected with, we are large in the discourse of them: he shows that the misery though it were past, and were off, yet he was affected with it: We were pressed out of measure above strength. This seems to thwart another place of scripture in 1. Cor 10. 13. God is faithful, and will lay no more upon you then you shall be able to bear: and yet here he saith, we were afflicted above strength, how can these hang together?

I answer, God will not suffer his Children to endure anything above strength, above that they are able to bear, especially in spiritual evils, but for sickness and persecution or such, sometimes he may lay more upon them then they have present strength to bear.

But, put the case that St. Paul speaks of inward grievance, and outward afflictions too, as both usually accompany one another: St. Paul's meaning is here undoubtedly, We were pressed above strength; that is, above ordinary natural strength, that unless God had made a supply by a new supernatural strength, we had never been able to endure it: therefore take it so, above ordinary natural strength: for extraordinary crosses, must have extraordinary strength, and crosses with grievance of spirit must have more then natural strength to bear them.

Again, Where it is said, Insomuch that we despaired of life, as if he had cared much for his life, this seemeth to cross another place, Phil. 1. I desire to be dissolved, and to be with Christ, and here he seems to be very careful in a strait, lest he should die.

I answer, We must take St. Paul in diverse considerations and respects: As St. Paul hath finished his course, and done his work, so, Henceforth is laid up for me the crown of righteousness: so he thinks of nothing but life and glory; he cares not for his life: but take Saint Paul in the midst of his course. and so he had a care to his charge. Take Saint Paul as he looked to glory, so he desired to be dissolved: take him as he was affected to edify the Church, so he labored to live by all means, and so he saith he despaired of life, as desiring to live to do good to the Church.

Again, It may be Objected against the last, We received the sentence of death in ourselves. St. Paul died not now, and he had the Spirit of God in him, to know what he spake; how doth this agree then that he had the sentence of death passed?

I answer, St. Paul spake according to the probability of second causes, according to the appearance of things, and so he might pronounce of himself, without danger, (as being no sinful error) that indeed I am a dead man, I see no hope of escaping, if I look to the probability of second causes all my enemies are about me, I am in the Lions mouth, there is but a step between me and death. He doth not look here to the decree of God, but he looks to the disposing of present causes: So God's' children are often deceived in themselves in that respect, it is no great error; for it is true what they speak in regard of second causes, though it be not true in regard of God's decree.

The Objections being satisfied, we may observe some points of doctrine.

And out of the first part of St. Paul's trial, which some take it to be that in Acts 19. At Ephesus Dimetrins the Smith raised up a trouble against him, when they cried out, Great is Diana of the Ephesians: but those are but conjectures. It may be it was some great sickness, it may be some other affliction: the Scripture is silent in the particular what it was. To come then to the points themselves. In the first part, this is considerable in the first place, that

And then secondly, that They are sensible of it.

For the first,

God suffers his children to fall into great extremities. This is clear here, we see how he riseth by degrees, We were pressed above measure, above strength, that we even despaired of life, we received the sentence of death in ourselves. He riseth by five steps, to show the extremity that he was in. This is no new thing, that God should suffer his Children thus to be exercised.

It is true in the head, it is true in the body, and it is true of every particular member of the body.

It is true of our head Christ Jesus himself: we see to what exigencies he was brought, in what danger of his life ofttimes he was, as when they would have cast him down from the mount, Luke 4. and when in apprehension of his Fathers wrath, he sweat water and blood in the garden, and on the Cross cried out, My God, My God, why hast thou forsaken me? none was ever so abased as he was, he humbled himself to the death of the Cross, nay, lower then the Cross, he was in captivity in the grave three days. They thought they had had their will on him there: they thought they might have trampled on Christ: and no doubt but the Devil triumphed over the grave, and thought he had had him where he would: but we see afterward God raised him again gloriously.

Now as the head was abased even unto extremity: So it is true of the whole body of the Church from the beginning of the world. The Church in Egypt was in extremity before Moses came: therefore a learned Hebrician Capne (that brought Hebrew into these western parts) was wont to say, When the tale of brick was doubled, then comes Moses: that is, in extremity, when there was no remedy, then God sent them deliverance. In what a pitiful case was the poor Church and people of God in Hesters time? there was but a hairs breadth between them and destruction, it was decreed by Haman, and they had gotten the Kings decree too, they were as it were between the hammer and the anvil, ready to be crushed in pieces presently, had not God come between. And so in Babylon the Church was in extremity, insomuch as that when deliverance was told them, they were as men that dream, as if there had been no such matter, they wondered at it. And so in the times of persecution God hath suffered his Church to fall into extreme danger, as now at this time the Church is in other parts. I might draw this truth along through all Ages. It is true of the whole body of the Church. It is true likewise of the particular members. Take the principal members of it: you see Abraham, before God made good his promise, he was brought to a dry body, and Sarah to a dead womb, that they despaired of all second causes. And David, though God promised him a Kingdom, yet he was so straitened that he thought many times he should have died, I said in my haste, All men are liars; they tell me this and that, but there is nothing so, he was hunted as a Partridge in the wilderness.

It was true of St. Paul, we see what extremity he was brought unto; as the Psalmist saith, Psal. 118. I was afflicted sore, but I was not delivered to death: Even as we say, only not killed. It is and hath been so, with all the members of the Church from Abel to this day: sometime or other, if they live any long time, they shall be like Moses at the Red-Sea; we see in what a strait he and his company was there, there was the Egyptians behind them, the Mountains on each side of them, the Red-Sea before them, what escaping was here for Moses? so it is with the poor Church and Children of God ofttimes: there are dangers behind them, and perils before them, and troubles on all fides. God brings them so low as deaths door; sometimes by sickness, as there is an instance in Psal. 107. of those that go down to the sea in ships, He brings them to deaths door, saith the Psalmist.

What is the reason, that by persecution and afflictions, by one grievance or another, God brings his Children to such a low ebb?

The reasons are many.

The first may be, he will thus try what mettle they are made of, light afflictions, light crosses will not try them thoroughly, great ones will. Jonas that slept in the Ship, he falls a praying in the Whales belly; he that was pettish out of trouble, and falls a quarrelling with God himself, in trouble he falls to praying; when he was in the bottom of hell, as he saith himself. Little afflictions may stand with murmuring, and repining: but great ones try indeed what we are; what we are in great afflictions, he are indeed.

Again, To try the sincerity of our estate, to make us to know ourselves; to make us known to the world, and known to ourselves, what good we have, and what ill we have. A man knows not what a deal of looseness he hath in his heart, & what a deal of falseness, till we come to the cross, & to extremity: Whereas before, I thought I had had a great deal of patience, a great deal of faith, and a great deal of heavenly mindedness: now I see I have not that store laid up as I thought I had. And sometime a man is deceived on the contrary: I thought I had had no goodness in me, and yet in extremity, such a one goes to prayer, he goes to the Word of God, to the communion of Saints, he delights in good things, and only in those: extremity makes him discern and know himself for ill, and for good, and makes others to know him too, that is another end.

Again, God suffers us to fall into extremity, to set an edge upon our desires, and our prayers, to make us cry to him, Out of the deep I have cried unto thee, O Lord. When a man is in the deep, it is not an ordinary prayer will serve, but he must cry: God loves to hear his Children speak to him; he loves the voice of his children, it is the best music that he delights in: therefore he will take a course, that he will be sure to hear from them; and rather then they shall neglect prayer, he will suffer them to fall into some rousing sin, into such a state and condition, that they may dart up prayers, that they may force prayers out of the anguish of spirit, that their prayers may be violent, that will take no denial, that they may be strivings with God, that they may wrestle with God as we see in Jacob and the woman of Canaan, that they may be importunate, and never leave him nor take any denial.

Again, God suffers his Children to fall into this extreme peril and danger, not only to try them, what good they have in them; but when he hath tried it to exercise it, to exercise their faith, and their patience. St. Paul had a great deal of grace in him, and God would be sure to have a great deal of trial, and exercise of it; and therefore he suffered him to fall into extreme dangers, that so all the patience, and all the •… aith he had might be set on work. And so it was in Job, God had furnished his Champion with a great measure of patience, and then he singles him out to the combat; he brings him into the lists to encounter with Satan and 〈◊〉 triumph over Satan, and all the evils he suffered whatsoever.

Again, it is to perfect the work of mortification, to let patience have her perfect work, and •… aith, and prayer to have their p •… ect work, to perfect all graces, and so to perfect the work of mortification: for in extreme dangers, he weans us perfectly from the world, as much as may be, nothing will do it if these will not. St. Paul came to many Cities, and there he thought ofttimes to have great matter of entertainment, and instead of that he was whipped and misused: God used the matter so, to mortify pride and self-confidence in St. Paul; he scoured him so from pride, that he should not go out of the City, but he should be well scoured first by misusage. So rather then God will suffer his Children to go to hell, and rather then he will suffer them to live in the world here, without glory to their profession, without manifesting of grace, to mortify and subdue their base earthly affections, he will scour them, to subdue their pride, and to subdue their earthly mindedness; we might prevent the bitterness of the Cross, if we would: we might prevent his mortifying of us by afflictions, by the mortification of the spirit: but because we are negligent in that work, to perfect the work of mortification, he is forced to lay here any crosses and extreme dangers upon us.

Lastly, God doth this for another end, that he might be sure by this means to prepare us for greater blessings: for in what deep measure we are humbled by any deep afflction, in that measure we are prepared for some blessing. Humility doth empty the soul, and crosses do breed humility: the emptiness of the soul fits it for receipt: God therefore doth empty us by crosses, that we may be fit vessels to receive some larger measure of grace and comfort. For as it is said before, As our tribulations increase, so our comforts increase: therefore it is a good sign, that God intends much spiritual good to any man, when he lays some heavy load upon him in this world: all is to prepare for some greater comfort, and some greater measure of grace.

Why doth the Husbandman fall upon his ground, and tear and rend it up with the Plow, and the better the ground is, the more he labors to kill weeds, is it because he hath an ill mind to the ground? No, he means to sow good seed there, and he will not plow a whit longer, then may serve to prepare the ground. It is the Holy Ghosts comparison, Isa. 28. So likewise the Gold-Smith, the best metal that he hath, he tempers it, he labors to consume the dross of it, and the longer it is in the fire, the more pure it comes forth: so God keeps his Children under crosses, and doth plow them, they neglect to plow themselves, and he is fain to set plowers that will do it indeed, some ill minded men, or some cross: if they would plow themselves, and examine themselves, they might spare God the labor: but when they are negligent, God takes the labor into his own hand, and sets others on work, that will do it to purpose, but all is to prepare them for heavenly seed, for grace and comfort, that in what measure we have been depressed (as he saith here, we were pressed above measure,) in that measure he means to lift us up by heavenly comfort.

And (which is a clause of that) that we might set a price upon the comforts, when they come: for when he hath so prepared us for it, and then we receive it, then comfort is comfort indeed. Comfort in itself is all one, and glory in itself is all one, first and last: but it is not all one to the person; comfott is endeared to a person that hath been kept under and been dieted before: then when it comes, he sets a great value upon it, when he hath been without it so long.

Our nature is so, that we value things by the want of them, rather then by the present enjoying of them, after we have wanted it, and have been long time prepared for it, then when it comes, it is welcome indeed. For these, and many such like ends, we must be willing to approve of God's holy and wise dispensation in this, in ordering matters so with his children, in bringing them to great dangers of body, in danger of life, sometimes to spiritual desertions, leaving them to themselves, as if he had no care of them. But St. Paul speaks especially here, of outward crosses; you see the reasons of it.

The Use of it, is first, that we should not pass a harsh, unadvised, rigid censure upon ourselves, or others, for these respects; for any great affliction or abasement in this world. The world is ready to pass their verdict presently upon a man: Oh, such a one, you see what a kind of man he was, you see how God follows him with crosses: so uncharitable men judge amiss of the generation of the righteous. Whereas they should set the Court in their own hearts, and begin to censure there, and to examine themselves, they go out and keep their Court abroad: but I say, pass not a harsh censure upon others, or on thyself, no, not for extreme dangers: for God now is making way for great comfort, let God go on his way, without thy censuring of him.

Again, This should teach us, that we should not build overmuch confidence on earthly things, on the things of this world, neither on health of body, or on friends, or on continuance of life: alas! it is God's ordinary course, to strip us of all in this world: we think of great reputation: but saith God, I will take that from you, you shall learn to trust in me. You think you have strong, and vigorous bodies, and you shall live long, and therefore you will venture upon such and such courses. I but God suffers his children to come to extreme dangers and hazards, that they think the sentence of death is passed upon them.

And since this is God's course with the body, and with the Members, and with our head Christ himself, shall we think to have immunity, and to escape, and not look to God's order?

The Church is in great misery, and we are negligent in prayer, we think there are many good people, and there is strong munition, &c. As if when God's people are in security, and forget him and his blessings, it were not his course to strip them of all, to suffer them to fall into extreme dangers: have we not the Church before our eyes to teach us? Let us trust therefore in nothing in this world.

So much for that point.

The second thing in the first part is this, that

They are flesh and not steel, they have not the strength of steel, as Job saith, they are men, they are not stones: they are Christians, they are not Stoics. Therefore St. Paul as he was in extremity, so he apprehended his extremity: and with all his heart, he would have escaped if he could: he looked about to all evasions how he might escape death. God's children are sensible of their crosses; especially they are sensible of death, as he speaks here of himself, We despaired even of life itself. The word is very significant in the original, we were in such a strait that we knew not how to escape with life, so that we despaired of life: we would have escaped with our lives; but we saw no way to escape. To make this clear, there are 3. things in God's Children.

There is

• Grace.
• Nature.
• Corrupt nature, nature with the tang
• of Corruption.

Grace that looks upward, to glory and comfort. Nature looks to the present grievance, nature looks not to things to come, to matters revealed in the Word, to supernatural comforts: nature looks to the present cross, even nature without sin. Corrupt nature feels, and feels with a secret murmuring and repining, and heaviness and dullness: as indeed corrupt nature will always have a bout in crosses, it will always play its part, first or last. There are always these three works in the Children of God, in all extremities. Grace works, and that carries up, up still, trust in God, it looks to heaven, it looks to the end and issue, that all is for good. Nature it fills full of sense and pain, and makes a man desire remedy and ease. Corrupt nature stirs a man up to fret, and say, what doth God mean to do thus? it stirs a man ofttimes to use ill means, indirect courses.

St. Paul was sensible, from a right principle of nature: and no doubt here was some tang of corruption with it, he was sensible of the fear of death. Adam in innocence would have been affected, and exquisitly sensible (no doubt) if his body had been wronged: for the more pure the complexion, the more sensible of solution (as Physicians say) when that which should be knit together: if anything be loosed by sickness, or by wounds, that should by nature not be hurt, but continue together, it breeds exquisite pain. As to cut that which should not be cut, to disjoin that which should be together, this is in nature.

The Schoolmen say, (and the reason is good) that Christ's pains were the greatest pains, because his senses were not dulled and stupefied with sensuality, or indirect courses: he had a body of an excellent temper, and he was in the perfection of his years when he died; therefore he received such an impression of grief in his whipping: and when he was crowned with thorns, that was it that made him so sensible of grief, that when he sweat, he sweat drops of blood, and upon the cross it made him cry out, My God, my God, why hast thou forsaken me?

God's Children out of a principle of nature, are sensible of any grievance to this outward man of theirs, to the body, especially in death, as we see here St. Paul. And there is most patience where there is most sense, it is stupidity and blockishness else.

Why are God's Children so sensible in grief, especially in death?

Oh there is a great cause: indeed in some regards they are not afraid of it: for death is an enemy to nature, it is none to Grace; but when I speak not of Grace and Glory, but of nature: hath not nature great cause to tremble at death, when it is an enemy to nature, even to right nature? It is the King of fears, as Job saith: it is that Tyrant that makes all the Kings of the earth to tremble at him: when death comes, it is terrible, why? because it strips us of all the contentments of this life, of all comforts whatsoever we have here. Nature without •… n is sensible of earthly comforts that God hath appointed for nature: and when nature sees an end of them, nature begins to give in, and to grieve.

Again, death parts the best friends we have in this world, the body and the soul, two old friends, and they cannot be parted without exquisite grief. If two friends that take contentment in each other, common friends cannot part without grief, how shall these bosom-friends, these united friends, body and soul, part without grief? This marriage between the soul and the body cannot be disunited without exquisite pain, being old acquaintance.

Again, nature abhors death, it hinders us of all employment, it hinders of all service of God in Church and Common-wealth. And so grace which is beyond nature, doth a little desire the continuance of life.

But nature, even out of no sinful principle, it sees that now I can serve God no longer, I can do God no more service, I can do good no longer in this World: and therefore it takes it to heart. Our Savour saith, While you have light, walk: the night cometh: when no man is able to work, the night of sickness and death. So it breeds discomfort, and is terrible that way.

Again, in death we leave those that cast their care upon us, we leave oft times Wives and Children, without Husband or Father: those that had dependence upon us: and this must needs work upon nature, upon a right principle of nature: indeed the excess of it is with corruption always.

Again, in death there is great pain. They say, Births are with great pangs (and so they are.) Now death is a birth, the birth of immortality, no wonder then if it have great pangs: therefore nature fears it even for the pangs, the concomitants that are joined with it.

And then in death, nature considers the state of the body presently after death, that, that goodly body, that strength, and vigor I enjoyed before, must now be worms-meat, I must say to the worm, Thou art my brother, and to corruption, Thou art my mother, and the like, as it is in Job. That head, that perhaps hath ruled the Common-wealth, the place where I lived, it must lie level with others: and that body that others were enamored with, it must now be so forlorn, that the sight of it will not be endured of our best friends. Nature considers what the estate will be there, that it shall turn to rottenesse ere long: that the goodliest persons shall be turned to dust, and lie rotting there till the day of the Resurrection.

Faith, and Grace looks higher: but because, we have nature, as long as we are men, these and such like respects work upon nature, and make death grievous.

But besides the glass of nature, and these things here in the World, look upon it in the Law of God, in that glass, and so nature trembles, and quarrels at death. Death what is it? It is the wages of sin, it is the end of all comfort, and nature cannot see any comfort after that, it is beyond nature. Nature teacheth us not that there will be a Resurrection of the body, nature teacheth not that the soul goes to God: here must be a great deal of Grace, and a great deal of Faith, to convince the soul of this: nature teacheth it not.

Now when besides this, the Law of God comes, and faith. Death came in by sin, and sin is the sting of death: death is armed with sin, and sin comes in with the evidences of God's anger: here, unless there be Faith and Grace, a man is either as Nabal, a stone and a fought in death, or as Judas, and Cain, swallowed up with despair. It is impossible for a man that is not a true Christian, that is not a good man, but that either he shouldbe as a stone, or desperate in sickness and Death; without Grace, he must be one of them. If he be a wise man, he cannot but despair in the hour of Death: For is it a matter to be dallied with, or to be carried bravely out, as your Roman spirits, and Atheists think? they account it a Glory to die bravely, in a stout manner. Is it the terrible of terribles so to be put off? when all the comforts in this world shall end, and all employments cease, when, there is eternity before a man, and after death, hell, and eternal damnation of body and soul? Are these matters to be slighted? it would make a man look about him: if a man have not faith and Grace, he must eitherr despair or die like a stone: none but a good Christian can carry himself well in the hour of death: nay, a good Christian is sensible of death: and till he see God's time is come, he labors to avoid it by all means, as St. Paul doth here.

But St. Paul had another ground beyond nature to avoid Death. He knew himself ordained for the service of the Church: therefore he desired to escape that he might serve God a longer time for the good of his Church.

Are God's Children sensible of Death, and the danger of it, and out of a principle of nature, and Grace too? How then should carnal wretched men look about them, that have not made their accounts even with God? the report of Death to them should be like the hand-writing upon the wall to Belteshazer, it should make their knees beat together, and make their countenance pale, it should strike them with terror, and like Nabal make their hearts to die as a stone within them.

But it is a Use of comfort to poor deluded Christians: they think, alas, can my estate be good, I am afraid of Death? I tremble and quake at the name of Death, I cannot endure to hear of it, but it most of all affects me to see it: therefore I fear I have no Grace in me, I fear I have no faith in me.

Be not discomforted whosoever thou art, that sayest so, (if thou labor to strengthen thy faith, and to keep a good conscience) for thou mayest do thus out of a principle of nature: nature trembles at Death.

A man may do two things from diverse principles, from diverse respects, & both without sin For example, in fasting, nature without sin desireth meat, or else fasting were not an afflicting of a man's body: but Grace that hath another principle, and that desires to hold out without sustenance, to be afflicted: so here is both a desire, and not a desire, and both good in their kind. So a man in the time of sickness, and death, he may by all means desire to escape it, and tremble at it out of a principle of nature: but out of a higher principle he may triumph: O death, where is thy sting? O grave, where is thy victory: and they that believe in Christ, shall never die. We are in heavenly places together with Christ, we are as sure of heaven as if we were there. So out of such kind of principles we may triumph over Death by Faith and Grace.

So let none be discouraged, nature goes one way, and faith and grace another: a man may know when it is nature, and when it is grace; when grace subdues nature, and subordinates it to a higher principle; a man need not be much troubled.

Christ himself our head, he was afraid of death when he looked on death as death: but when he looked upon death as a service, as a redemption, as a sweet sacrifice to God, so with a thirsting I have thirsted; saith he, he thirsted after death in that respect: looking to his human nature, to the truth of his manhood, then saith he, Oh that this cup might pass from me, but in another consideration, he willingly gave his soul a sacrifice for sin to God.

The desire is as the objects are presented, let heaven and happiness be presented, so death is a passage to it, so death is the end of misery, and the beginning of happiness, so God's Children desire to be dissolved and to be with Christ, as St. Paul did. But look upon death otherwise as it is an enemy to nature; as it is a stop of all employment in this world, and of all service to the Church, that we can do God no longer service, and so a man may desire to live still, and be afraid of death if he look upon death in the glass of nature, and in the glass of the Law, likewise that it comes in as a punishment, of sin so indeed it is terrible, it is the King of fears. But look upon it in another glass, in the glass of the Gospel, as it is sweetened, and as it is disarmed by Christ, and so it is comfortable, Better is the day of death; then the day of birth: for in our birth we come into misery, in death we go from it. So upon diverse considerations we may be diversely affected, and have diverse rspects to things: for the soul of man is framed, so to be carried to the present object, and therefore to a good man in some respects, at sometime death is terrible, he trembles at it, which upon higher considerations and respects he embraceth willingly.

Indeed it is a sign of a wise man to value life, it is the opportunity and advantage to honor God. After death we are receivers and not doers, then we receive our wages: but while we are here, we should desire even for the glory that is reserved for us, to do all the good we can, because the time of life is that blessed advantage of doing good and of taking good. It is to be in heaven before our time, to do others good, and to get evidence of heaven for ourselves. This is the second thing, that as God's children are suffered to fall into extreme dangers; so they are very sensible of them, especially in matter of death which is the last enemy, there the Devil sets upon them indeed: he knows that that is the last enemy, and that there he must get all, or lose all: and he labors to make death more terrible then it is or should be. The way not to fear death, and not to let nature have over-much scope, is to disarm death before hand, to pluck out the sting of it by repentance; weaken it before hand, that it may not get the better. Even as we do with our enemies, the way to overcome them is to weaken them, to weaken their Forces, to starve them if we can, to intercept all their provision. What makes death terrible and strong? we put stings into it our sins, our sins against conscience, the time will come when conscience will awaken, and it will be then, if ever to our comfort, and then our former sins will stare in our faces, the sins of our youth, the sins that we have before neglected soundly to repent for, therefore let us labor this way to make death less terrible.

Again, That we may not fear it over-much, let us look upon it in the glass of the Gospel, as it is now in Christ, as it is turned clean another way. Now, it hath sweet names, it is called a dissolution, a departure, a sleeping, a going to our Fathers, and such like. God doth sweeten a bitter thing, that it may enter into us with less terror: so it must be our wisdom to sweeten the meditation of it, by Evangelical considerations, what it is now by Christ.

And withal to meditate the two terms, from whence, and whither, what a blessed change it is if we be in Christ, it is a change for the better, better company, better employment, a better place, all better. Who would be grieved at, and afraid of death? Let us recall the promise of the presence of God, he will be with us to death, and in death: Blessed are those that die in the Lord. And especially faith in Christ will make us that we shall not fear death, when we shall see him our head in heaven before us, ready to receive us when we come there; and to see ourselves in heaven already in him: as verily in faith, and in the promise, as if we were there, We are set in heavenly places with Christ already. Let us have these and such like considerations, to sweeten the thought of death.

But to touch this, which is an Appendix to that formerly mentioned, that

The time of death is uncertain; St. Paul thought he should have died when he did not, he was deceived. There is a double error about death: sometimes we think we shall not die, when indeed we are dead men: sometimes we receive the sentence of death, we pass a censure upon ourselves, that we cannot live, when God intends our escape: so it is uncertain to us, the hour of death: sometime we are uncertain, when it is certain, sometime we think it certain, when it falls not out so: both ways we are deceived.

Because God will have us while we live here to be at an uncertainty for the very moment of death, Our times are in his hand. Our time of life is in his hand, we came into the world when he thought good: our time of living here, is in his hands, we live just as long as he will have us: our time of death is in his hand. The Prophet saith not only, my time is in thy hands, but my times, my time of coming into the world, my time of living in the world, and my time of going out of the world shall be when thou shalt appoint me; therefore he will have us uncertain of it ourselves, till the moment of death come. St. Paul was deceived, He received the sentence of death in himself, but he died not at that time.

So that the manner, and circumstances of death are uncertain, whether it shall be violent, or fair death it shall beby diseases or by casualties, whether at home or abroad: all the circumstances of death are hidden from us, as well as death it self and the time of it.

And this is out of heavenly wisdom, and love of God to us: that we should at all times be provided, and prepared for our dissolution, & change. It is left at this uncertainty, that we might make our estate certain, to be fitted to die at all times. Let us make that use of it, to provide every day: oh, it were a happy thing if we could make every day (as it were) another life, a several life, and pass sentence upon ourselves, a possible, and probable sentence: it may be this day may be the last day. And let us end every day, as we would end our lives, how would we end our lives? we would end them with repentance for our sins past, with commending our souls into the hands of God, with resolution & purpose to please God in all things, with disposing all things wisely in this world: Let us end our days, every day so as much as possible may be: let us set everything right; let us set the state of our souls in order, set all in order as much as may be every day; it were a blessed course if we could do so.

And this is one part, one main branch of our corruption, wherein it shows itself strongly, that we live in an estate, that we are ashamed to die in. Come to some men, and ask them, how it is with you? have you repented of your sins past? have you renewed your purposes for the time to come? Yes, we do it solemnly at the Communion: but we should renew our repentance, and renew our Covenants every day, to please God that day. Do you do so now? If God should seize upon you now, are you in the exercise of faith? in the exercise of repentance? in the exercise of holy purposes, to please God? are you in God's ways? do you live as you would be content to die? But Satan and our own corruption bewitcheth us with a vain hope of long life, we promise ourselves that that God doth not promise us; we make that certain, that God doth not make certain: indeed we are certain of death, but for the time, and manner, and circumstances we know them not, sometimes we think we shall die when we do not, and sometimes we die when we think we shall not.

Oh will some say, If I knew when I should die, I would be a prepared man, I would be exact in my preparation. Wouldest thou so? thou art deceived; Saul knew exactly he should die, he took it for exact, when the Witch in the shape of Samuel, told him that he should die by tomorrow this time, and yet he died desperately upon the swords point for all that, he did not prepare himself. It must be the Spirit of God that must prepare us for this: if we knew never so much, that we should die never so soon, we cannot prepare ourselves, our preparation must be by the Spirit of God: let us labor continually to be prepared for it.

And let no man resolve to take liberty a moment, a minute of an hour to sin; God hath left it uncertain the day of death; what if that moment and minute wherein thou resolvest to sin, should be the moment of thy death and departure hence? for it is but a minutes work to end thy days; what if God should end thy days in that minute? Let no man take liberty and time to sin, when God gives him no liberty in sin. If God should strike thee thou goest to Hell quick, thou must sink from sin to Hell: It is a pitiful case, when as eternity depends upon our watchfulness in this world. But to come to the end and issue, why he was thus dealt with by God, carrying him through these extremities.

Here is the end specified that God intended, in suffering him to be brought so low, even to deaths door, that there was but a step between him and death; the end is double, That we should not trust in ourselves, but in God that raiseth the dead. It is set down negatively and positively. First, That we should not trust in ourselves, and then that we should trust in God: And the method is excellent: for we can never trust in God, till we distrust ourselves, till our hearts be taken off from all confidence in ourselves, and in the creature, and then when our hearts are taken off from false confidence; they must have somewhat to rely on, and that is God or nothing: for else we shall fall into despair. The end of all this was, that We might not trust in ourselves, but in God that raiseth the dead.

The wisdom of heaven doth nothing without an end proportionable to that heavenly wisdom: so all this sore affliction of the blessed Apostle, what aimed it at? To pull down, and to build up; to pull down self-confidence, That we might not trust in ourselves: and to build up confidence and affiance in God: but in God that raiseth the dead.

We being in a contrary state to grace, and communion with God, this order is necessary, that God must use some way, that we shall not trust in ourselves; and then to bring us to trust in him: so these two are subordinate ends one to another: We received the sentence of death, that we might not trust in ourselves.

From the dependence this may be observed, that

The sentence of death, the assured knowledge that we must die, the certain expectation, and looking for death, is the way to wean us from the world and to fit us for God, to prepare us for a better life: you see it follows of necessity, We received the sentence of death, that we should not trust in ourselves, &c.

The looking for of death therefore takes away confidence in ourselves and the creature. Alas! in death, what can all the creatures help? what can friends, or physic, or money help? then honors, and pleasures, and all leave us then.

This the rather to note a corrupt Atheistical course in those that are to deal with sick folk, that are extreme sick, that conceal their estate from them, and feed them with false hopes of long life, they deserve ill of persons in extremity, to put them in hope of recovery. Physicians that are not Divines in some measure, what do they? against their conscience, and against their experience, and against sense: Oh, I hope you shall do well, &c. Alas! what do they? they hurt their souls they breed a false confidence: it is a dangerous thing to trust upon long life, when perhaps they are snatched suddenly away, before they have made their accounts even with God, before they have set their souls in that state they should do.

Therefore the best way is to do as good Isaiah did with Hezekiah, set thy house in order for thou must die, that is, in the disposition of second causes, thou shalt have a disease that will bring thee to death, and God had said so: God had a reservation, but it was more then Isaiah knew at that time: Set thy house in order, for thou must die. So they should begin with God, to tell them (as we say) the worst first: It is a pitiful thing that death should be accounted the worst, but so it is, by reason of our fearfulness: deal plainly with them, let them receive the sentence of death, that so they may be driven out of themselves and the creature altogether, and be driven to trust in God that raiseth the dead. Put thy soul in order, you are no man of this world: lest they betray their souls for a little self-respect perhaps, because they would not displease them.

It may be in some cases discreet to yield to make the means to work the better, but where there is nothing but evident signs of death they ought to deal directly with them, that they may receive the sentence of death. It wrought with St. Paul this good effect: I received the sentence of death, that we might not trust in ourselves, but in God that raiseth the dead.

It is God's just judgment upon Hypocrites, and upon many carnal wretched persons, that are led with a false confidence all their life, that trust in the creature, trust in friends, and riches, that will not trust in God, and will not be taught to number their days in their life time: it is just with God to their very death with false confidence, when they come to death, to suffer them to perish in their false confidence, and so to sink into hell. It is just with God to suffer them to have Atheists about them, or weak persons that shall say, Oh, you shall do well enough, and then even out of a very desire to live, they are willing to believe all, and so they dy without all show of change: and as they live, so they dy, and are wretched in both. The life of a wicked man is ill, his death worse, his estate after death worst of all: and this is one way whereby God suffers men to fall into the snare of the Devil, when he suffers not those that are about them to deal faithfully. St. Paul received the sentence of death, that it might force him not to trust in himself, but in God that raiseth the dead.

The second thing that is observable hence out of this first part, which is the negative part, is this, that,

The hearts even of God's dear children, are prone in themselves (if they be left to their own bent, and weight) to self-confidence, and will not hold up in faith and affiance in God, further then they are lifted, and kept up by a Spirit of faith, which God puts into them. It was not in vain that God used this course with blessed St. Paul, here is an end set down, that he might not trust in himself. What, was he in peril to trust in himself? Alas! St Paul, though he were a holy excellent man, yet he was a man, and in the best man there is a double principle, a principle of nature, of corrupt nature, and a principle of grace, and he works according to both principles: there is an intermixture of both in all his actions, and in all his passions too, in his sufferings. Corruption shows itself in his best deeds, and his best sufferings, in everything. That we should not trust in ourselves, that is, in anything in ourselves, or out of ourselves, in the creature, it is all one. We see by the example of S. Paul that the best are prone to trust in themselves. All this hard usage of S. Paul that he received the sentence of death, it was that he should not trust in himself. What was there danger in St. Paul, to trust in himself? a man that had been so excercised with crosses and afflictions as he had been, (no man more:) one would think that he had been scoured enough of pride, and self-confidence; the whippings and misusings, the stocks, the dungeons, &c. would not all this work pride, and self-confidence out of the Apostle? No, so deeply it is invested into our base nature, our trusting to present things, that we cannot live the life of faith, we cannot depend upon God whom we cannot see, but withother eyes then nature •… h: it is so deeply rooted in our nature, that the blessed Apostle himself must have this great help, to be taught to go out of himself, and to depend upon God; we see in what danger he was (in another place) to be lifted up with the revelations he was fain to have a prick in the flesh, a Messenger of Satan to buffet him.

Hezekiah his heart was lifted up (as the Scripture speaks) in his treasures, that he shown to the King of Babylon's Ambassadors; as if he were such a rich Prince. And so holy David in numbering the people, to show what a mighty Prince he was; it was his vain confidence, therefore God put him to a strange cure, he punished him in that that he gloried in, he took away so many of his people And so Hezekiah was punished in that he sinned in, he was fain to have a purge for it, his treasure was taken away and carried to Babylon. I said in my prosperity (saith holy David) I shall never be moved. The best are Subject to false confidence, to trust in themselves.

One reason partly, because there is a mixture of corruption in us while we live here: and corruption looks to this false principle in us, that will never be wrought out with all the afflictions in the world: till death make an end of corruption, there will be a false trust in ourselves, and in the creature, we cannot trust God perfectly as we should do.

Again, The reason is, because the things of this life are useful, and commodious unto us, and we are nouzelled up in the use of them; and when Satan doth amplify them in our fancy, to be greater in goodness then they are, & opinion sets a greater worth on them, if there were no Devil: but he presenting these things in all the lusture he can, he helps the imagination, which he hath more to do with then with all the parts of the soul: and the soul looks in the glass of opinion upon these things, and thinks they are goodly, great matters, learning and wisdom, honor and riches; looking upon them as they are amplified by the false fancy of others and the competition of the world wherein we live; every man is greedy, and hasty of these things: All men have not faith for better things, therefore they are mad of these. So the competition of others, and the enlarging our conceits upon them, above their worth, these make us put greater confidence in them, and then we come to trust in ourselves, and in them, and not in God.

Naturally we cannot see the nothingness of the creature, that as it came out of nothing, so it will turn to nothing: but because it is sensible, these good things are sensible, and present, and necessary, and useful: and naturally we live by our senses, therefore we place our delight in them, that when they are taken away, all the soul goes with them. As he that leans upon a crutch, or anything, when that is taken away, down he falls: so it is with a man by nature, he trusts to these things, & when they go, his soul sinks together with the things. Even as it is with those that are in a stream, when they are in a running stream, they are carried with the stream; so all these things go away, they are of a fleeting condition, we see them not in their passage, when they are gone we see them past: we see not ourselves vanish by little and little out of this life, we see not the creatures present, we see not death, and other things beyond death, as we should by the eye of faith: so things pass, and we pass with them, the stream and we run together, it must be a great measure of faith that must help this. We are prone to trust to sensible things naturally we know what it is to live by sense: but to live by faith it is a remote thing, to lead our lives by reasons drawn from things that are not seen: to live by promises it is a hard thing, when things •… at are sensible cannot work upon us. When we see men die, and see the vanity of things sensible, it will not work upon us: how then do we think that things that are supernatural (which are remote far above sense) should work on us: it is a hard thing not to trust to ourselves, we are so adicted to live by sense: and there is some corruption in St. Paul, in the best men, to trust to present things.

Who doth not think, but he shall live one day longer? and so trusts to life. As the Heathen man could say, There is not the oldest man but he thinks he may live a little longer, one day longer: who makes that use of mortality, and the uncertain fading condition of this life, as he should? and all because of a false trust: as in other things, so in the continuance of life, we see we are prone to trust, to put base false confidence in somewhat or other while we live in this world.

Again, our nature being prone to outward things, and sunk deeply into them, it can hardly be recovered, it cannot be sober without much ado, and brought from trusting of present things. You have some men that have things at will in this world: they never know what faith means, all their life they live by sense, their conscience is not awaked, and outward afflictions seize not on them, and supply of earthly things they have: what Religion means, and what God, and Heaven means, they have heard of them perhaps, but thoroughly, and inwardly what it means they never came to know in this world without there be some alteration and changes: they must have some changes, The wicked have no changes, saith the Prophet: but while they be as they are they know not God, nor themselves, nor the vanity of earthly things. We speak the truth of God to a company ofttimes, that are besotted with sensuality, and that have perpetual supply of earthly things: speak to them of faith, and of things that are remote from sense &c. they hear them as if they were in a dream; Nature is prone to trust in present things, even in the best, in St. Paul himself.

Now our proneness to it doth justify God's dealing in many things. As why doth God humble great ones with great afflictions? why doth he humble great men, great and excellent Christians with great falls? that they might not trust in themselves; no, not in their own present graces. God will not bring a man to salvation now, by grace in himself to give him title to heaven; his graces must only be to help his evidence that he is not an hypocrite, and to give evidence to others, that others may see his good works &c. but if he come to trust in them once, to set them in Christ's stead, God will abase his pride by suffering him to fall, that he may go out of himself to be saved by Christ, and to seek for mercy in Christ.

And this is the reason why God in his providence doth great things by small means, without means, and against means sometimes, when he crosses and curses great means, it is that we might not trust in ourselves, we are prone to self-confidence; and because God will cure it: for we must not carry it to heaven with us, therefore he is forced to take this kind of dispensation.

Proud flesh will always devise something but that which it should do to uphold itself withal; it will not be driven from all its holds, God hath much ado to work it out from all its holds; if it have not wealth, it will have wit, and policy; or if it have not that, it will have Civil life, and outward works to trust to, and to swell it with: but to come and give God the glory of Salvation only by mercy, and to depend only on God, and to see an insufficiency in anything we do, it can hardly be brought to pass. Insomuch that that Article of Justification by the obedience of Christ only, it is merely a spiritual thing, altogether transcending nature.

No marvel if we find such opposition from the Church of Rome, and all, unless it be the true Church, they understand not the main Article of salvation only by mercy, because nature is so desperately prone to self confidence.

Let us take heed of false confidence in the things of this life, of confidence in anything but in God.

But to come to some trials. You will say, how shall we know whether we put over-much confidence in them or no?

It is an easy matter to know it: We trust them too much when we grow proud upon anything, when our spirits are lifted up. Charge rich men that they be not high-minded, insinuating that they are in danger to be high-minded: If riches increase set not your hearts upon them, saith the Psalmist; there is great danger when the heart is set on them, and lifted up, when men think themselves so much the better as they are greater. Indeed if they weigh themselves in a Civil balance it is so, but the corrupt nature of man goes further, and thinks a man intrinsically better, and more beloved of God for these things. It is a dangerous sign that we trust too much to them.

Again, over-much grief if they be taken away any of them, or if we be crossed in them: the grief in wanting betrays the love in enjoying. It is a sign that Job had gotten a great measure of self-denial, not to trust in himself or his riches, (though he were a rich man:) because when they were taken away, Blessed be God, saith he, thou gavest them, and thou hast taken them away. He that can stand when his stay is taken from him, it is a sign he trusts not too much to his stay: he that is so weak that when his stay is taken away down he falls, it is a sign he leans hard. Those that when these things are taken from them, when their friends are taken away, or their honors, or riches are taken away, yet they can support themselves out of diviner grounds, it is a sign they did not overmuch trust these things (nature will work something but) over-much grief betrays over-much love always.

Again, (which is but a branch of the other) we may know that we over-much set by them, by fretting to be crossed in any of these things. A man may know Achitophel trusted too much to his policy and wit, when he was crossed he could not endure it, we see he made away himself for very shame. When a man is crossed in his wit and policy, when he is crossed in those projects he hath laid: when he is crossed in his preferment, or riches, or friends then he is all amort he frets, which is more then grieving; when he not only greives, but with Achitophel he goes to ill courses, it is a sign he trusted too much, and too basely to them before.

Again, when the enjoying of these things is joined with contempt and base esteem of others it is a sign that we rest too much in them, there is more trust put to them then they should bear, we should not in the enjoying of honor, or riches, or pleasures, or anything, think the meaner of others.

Especially security shows that we trust too much in them, when we bless ourselves, I shall do well, Soul, soul, thou hast goods laid up for many years, saith the fool, and he was but a fool for it, to promise certainty for uncertainty. A man cannot stand in that which cannot stand itself: to promise life in a dying condition, to promise anything in this world when the very nature of them is uncertain. Thou fool, saith the Scripture. If his soul had been so full of faith, as his Barns were of Corn, he would never have said, Soul, soul, take thy rest, for these things; but he would have trusted in God. It is a sign we trust too much to these things, when we secure ourselves, all will be well, and bless ourselves, as the Scripture speaks.

Again, it is a sign we trust too much to these things, when upon confidence of these things we go to ill, and unwarrantable courses, and think to be born out by these things. As when the younger sort shall pour forth themselves to vanity, and are careless of swearing, and licentiousness, that they care not what to do, they shall live long enough to repent, &c. This is a diabolical trust, that God will give them no security in. So when men that have riches will venture on bad causes, and think to carry it out with their purse: they trust in matter of oppression, and think to bear out the matter with their friends, or with their place, or with their wits, this is false trust. Thy wisdom, hath caused thee to rebel, as the Prophet saith concerning Babylon: they thought they had reaching heads, and so ventured upon rebellious courses. When any of these outward things draw us to unwarrantable, unjustifiable courses, it is a sign we plant too much confidence in them: and it is a sign if we belong to God that he intends to cross us in them. The very confidence in these things, hath drawn many to ill courses, to do that that they should not do, as good Josiah, Hezekiah, David and the rest.

Thus we see how we should examine ourselves, whether we trust too much in these things or no.

Now, since we are thus prone to this false confidence, and since we may thus discern it: if we discern it in ourselves, how shall we cure it? That in the next doctrine. That we might not trust in ourselves. From whence observe,

This ill disposition, to trust in ourselves, or anything out of ourselves, but only in God (in whom we should trust) it is dangerous. For a man may reason thus from the text: That which God is forced to take such desperate courses for, as to bring such an excellent man as St. Paul to such extremity, and all that he should not trust in himself, that he was not only prone to, but it was a dangerous estate for him: but God brings him to deaths door, that he received the sentence of death, that he might not trust in himself, that he might see the nothingness of all things else, therefore it was a dangerous estate for him to trust in himself.

It is ill in respect of

• God.
• Our selves.

In respect of God: to trust to ourselves, or the creature, is to Idolize ourselves, or the creature: we make an Idol of the thing we trust in, we put God out of his place, and set up that we trust in, in God's room, and so provoke God to jealousy. When men shall trust their wits in matters of Religion, (as in Popery they do, they serve God after their own inventions) what a dishonor is it to God? as if he were not wise enough to prescribe how he will be worshipped. Go after me, Satan, saith Christ to Peter, he calls him Devil, why, what hurt was it, he came with a good intention? That which Popery think they please God most in, they are Devils in, and these things that they teach are the doctrines of Devils. But the wisdom of the flesh is death, it is not subject to the law of God nor can be subject, saith the Apostle, Rom. 8. So it is dangerous, because it is offensive to God. There is a way that seemeth right in a man's own eyes: the issues whereof are the issues of Death. It is Idolatry in regard of God.

And it is spiritual Adultery: for what should take up our affections? should we not place our joy, our delight, (which follows our trust always: for trust carries the whole soul with it:) what should take up our joy, and delight? should not God, and Heaven, and Heavenly things? should not these things have place in our hearts, as they have in their own worth? when we take these affections from God, and place them upon the creature, they are Adulterous affections: when we love riches, or pleasures better then God that gave us all, it is an Adulterous whorish Love, Oh ye Adulterer s, and Adulteresses, saith blessed St. James, know ye not that the love of this world is enmity with God?

It is likewise falsehood: for it makes the creature to be that, that it is not, and it makes God that which he is not: we despise him, and set up the creature in his room. There is a false witness always in false confidence: indeed there are many sins in it.

There is Ignorance, not knowing the creature to be so vain as it is: there is Ignorance of God, not knowing him to be All in all, as he is.

And there is rebellion, to trust in the Creature when God will not have it trusted in. And there is impatience, when these supports are taken away then men grow to murmuring. There is almost all sins hidden in self-confidence, and self-sufficiency: you see the danger of it to God.

Besides that it is dangerous to ourselves, it brings us under a curse, Cursed is the man that maketh flesh his arms, Jer. 17. that trusts in anything but God. It brings us under a curse, as I said, because it is Idolatry, and spiritual Adultery. And then again, because leaning to a false prop, that being taken away that shored us up before, down we fall with that we leaned on.

Now all things but God being vanity, we relying upon that which is vain, our trust is vain, as the thing is vain: we can hope for no better condition then the things we trust to, they are vain, and we are vain: so there is a curse upon them.

Therefore we have great cause to hate that upstart Religion, that hath been devised for their own ends, for their own profit, because it would bring us under a curse. They would have us to trust to our own works in matter of salvation, to trust to our own satisfaction to be freed from Purgatory, &c. They would have us to trust to creatures, to something besides God; to trust in the mediation of Saints, to be our intercessors, &c. And what doth this false trust? it breeds despair at length.

What is the reason, that a well advised Papist, (that knows what he doth) cannot but despair, or else renounce Popery? Because Popery carries the soul to false props in matter of Justification: they renounce their own Religion at the hour of death, as Bellarmine did: they live by one Religion and die by another, which would not be if their Religion were good. For their hearts tell them that they have not done so many works that they may trust in them, and they have not been so well done that they may trust in them. It is a dangerous thing. Cursed is he that trusts in man, or in anything in man.

Nay, we must not trust our own graces, as they are in ourselves, not by way of merit, no, not by way of strength, we must not trust our present graces, to carry us out, without new supply to further us. It was Peters fault, Though all men deny thee, yet will not I: he trusted to his present strength, he forgot that if he had not a new supply from the spring of grace, that he should miserably miscarry, and so he died. All our righteousness to trust to it, it is a broken reed. It is somewhat, if we place it in the due place, to give us evidence that we are true Christians: but to trust in it by way of merit, the Devil will pick so many holes in that kind of title, and conscience will see so many flaws in it, if we bring no better title, then either the holiness in us, or the works from us; the Devil and our own conscience will spy so many flaws and cracks in it at the time of Death, that we shall not dare to trust in it, but we must run out of ourselves to Christ, or else we die in desperation. Let us know these things: all things but God, the more we know them, the less we trust in them: but it is clean contrary of God, the more we know him, the more we shall trust in hm: the more we meditate, and enlarge our hearts in the consideration of his divine essence every way, the more we shall trust in him, They that know thy Name, will trust in thee, Psal. 9. Let us trust in no outward thing.

No, not in the humanity of Christ (I add that further:) we are very prone to trust in things sensible: and the Apostles, because Christ was present with them, and comfortable among them: (as indeed he was sweet, and loving; bearing with their infirmities, and encouraging them upon all occasions) O they were loath to part with him; he tells them that he must leave them, but they should not fare the worse, he would send them the Comforter. The flesh itself profits nothing without the Godhead saith he.

Trust not in the Sacraments above their place. It is a dangerous thing to put too much in any creature, (God is extremely offended at it) as not only our adversaries the Papists, but proud persons among us, that are weary of the doctrine of the Church, and will not submit (in their pride) to riper judgments: they attribute too much to the Sacraments, as some others do too little: they attribute a presence there, they make it an Idol, they give it such reverence as they will not do to God himself: and from a false conceit. Oh, there is I know not what presence. Therefore the Lutherans must needs in a great degree be Idolaters, by their Consubstantiation: and the Papists by their Transubstantiation, by their real presence. Coster saith, and saith truly, If Christ be not there, we are the greatest Idolaters in the world.

But there is a more subtle kind of attributing to the Sacraments, that always God gives grace with the Sacraments, the Sacraments convey grace always; as a plaster it hath a kind of power to eat out the dead flesh, and as Physic hath a power to carry away the ill humors: so the conveying of Grace is included in the Sacraments: so they tie God's Grace to these things.

Indeed, there is grace by them, though not in them. God gives grace to the humble receiver: but otherwise, to him that comes not with an humble, believing heart, they are seals to a blank, there is no validity in them. All the good use they have is to strengthen faith: and if there be not something before, to be strengthened, and confirmed, and assured, they are but seals to a blank. It is in these things according to our faith, and according to our preparation, and then God in the holy, and humble, and faithful use of them blesseth his own ordinance, for the increase, and confirming of our faith, and for the increase and strengthening of all grace.

So that there is not anything in the Church, but the proud, naughty heart of man, will take hurt by it rather then submit to the pure, and powerful truth of God: it will have by-ways to have Confidence in the flesh one way or other.

And many men rather then they will trust to sound repentance, and humiliation for sin, they will trust to the words of absolution without it, and when are they said, go to hell with a pardon about their necks. The false heart will trust to outward things though it be damned for it; In their place they are good, if they be used only as helps in their kind. We lay more weight upon outward things, upon the Sacraments, and upon the words of the Minister then they will bear, and never care for the inward powerful work of grace. Everything of God is excellent in their order and kind, but our corrupt hearts bring an ill report upon the things.

You see then, it is a dangerous disposition to trust any too much; it is to Idolize them, and to wrong God, to take the honor from God; it is to hurt ourselves, and bring ourselves under a curse; and to wrong the things themselves, to bring an evil report upon the things. It is universally true, you shall never see a false, bitter heart, that will not stoop to God's plain truth, (they will have by-ways of their own) but in some measure or other they are barren of greater matters, and given up to some sensible bitterness, to self-conceitedness, and self-confidence; they are always punished in that kind with a spiritual kind of punishment.