CAP. I. Wherein the dependance, together with the sense and meaning of the words, are opened.

THe dependance and scope of the words will be the better cleared and prepa­red for every mans apprehen­sion, [Page 2]if wee shall but a little consider the occasion and ar­gument of the Epistle. The Historie (briefly) is this: Phi­lemon had a servant, (One simus by name) who affecting a false and sinfull liberty, (as an evill spirit that haunts persons of this condition, teacheth them to this day, to doe) would not abide his masters service any longer, but watcht his time, and ran away: And (as some intimation seems to be given, ver. 18.) did not runne away empty neither, did not onely wrong his master of his ser­vant, but of somewhat else besides. During the time of his vagrancie, and running up and down from place to place, the providence of God cast him upon Paul, being a priso­ner for the Gospel, at Rome: where among other fish that that great fisher of men caught with spreading the net of the [Page 3]Gospel, this poore fugitive wretch was taken and caught also, & translated out of dark­ness into light, and brought to the effectual and saving know­ledge of Jesus Christ.

2 Now Paul having wrought this good and great work up­on him, however he could o­therwise have been well con­tented to have kept him still with him to minister unto him in prison, ver. 13. yet because he was another mans servant, (by name, his deare friend's, and Christian acquaintance, Philemon) and of right belonged unto him, being his lawfull possession, and (as it were) his money, (as the Law speaks, Exod. 21.21.) he would not detain him without Philemons free con­sent, or rather without his free offer of him, to him; and this because he would not receive any courtesie or kindnesse [Page 4]from him, whereunto hee should be (or seeme to be) in the least degree necessitated by him: but he would have all things of this nature flow from a naturall and spontane­ous principle within him; ver. 14. But without thy mind I would doe nothing, that the bene­fit should not be as it were of ne­cessity, but willingly. Implying, that had he detained and kept Onesimus with him to mini­ster unto him in his bands and not returned him againe to him, he made no question but that Philemon would have been very well contented with it, and would have been farre from taking any course by Law, or otherwise, for getting him out of his hands, yet Paul did not love to be accommo­dated by any Christian upon such termes as these; he did not love to be his owne car­ver of any mans goods; what [Page 5]kindnesse soever he received from any, he must have it free, (and that in the first or highest degree) or else it would be as gravell, and no bread, unto him; he could better be with­out it: And therefore resolves to send him back to his ma­ster, but withall desires, and pleads hard that he may be courteously received and en­tertained by him: And then immediately follow the words read unto you, For perhaps he therefore, &c.

3 Which words may be con­ceived to have a double refe­rence, either to those requests that Paul makes on Onesimus behalfe to his Master, ver. 10. & 12. or else to the words im­mediately fore-going, ver. 14. They will very well sute both these references; yet of the two, I rather prefer the later. If you take them in reference to those requests the Apostle [Page 6]makes for Onesimus, to Phile­mon, ver. 10. I beseech thee for my son Onesimus, &c. thou there­fore receive him that is mine own bowels, &c. then they must be conceived as a reason or ground to second and streng­then those his requests: Which supposed, the coherence or de­pendance betweene them will rise thus: There is great rea­son, O Philemon, why thou shouldst easily be intreated, to receive this poore servant of thine lovingly and respectful­ly, and not upbraid him with his running away, or make this offence of his against thee, a reason either why thou shouldst refuse him, or deale any wayes the more hardly or harshly with him, because per­haps he departed from thee but for a season, &c. As if he had said, It is most likely, (and thou knowest nothing to the con­trary, neither hast thou any [Page 7]sufficient ground to suspect or think any thing to the contra­ry) but that this parting of his from thee, (which now thou seest was but for a short time, scarce worth the speaking of) was intended by God, (and ac­cordingly permitted by him) as a means or occasion to make him thine, seven times more then ever, and a greater bles­sing unto thee, then ever o­therwise (in all probability) he had been.

It is a great and effectuall argument, reached (as it were) by the hand of God himselfe from heaven, to perswade any man, willingly and freely to passe by any offence commit­ted against him, when God by the gracious hand of his provi­dence, doth order that offence in the course and issue of it, for the greater good unto him. By the force of this Argument (we know) Joseph was easily [Page 8]conquered and perswaded to forgive his brethren the sinne they committed against him in making merchandise of him to the Ishmaelites. Gen. 45 8. Now then ye sent me not hither, but God, who hath made me a Father unto Pharaoh, and Lord of all his house, and Ruler throughout all the Land of Egypt. And more plainly, Chap. 50.20. When ye thought evill against me, God meant it unto good, to bring to passe, as it is this day, to save much people alive. Now there­fore feare ye not, I will nourish you and your little ones: And he com­forted them, and spake kindly unto them, &c. Implying, that they had no cause to suspect or feare (as they did, ver: 15.) but that he should easily pardon and passe by that offence of theirs against him, out of which God had drawne so much glory and good unto him, and comfort to others, &c. This is the sense [Page 9]and importance of the words in the former reference, as they may be conceived a rea­son strengthning Pauls request to Philemon, on the behalfe of his servant, who had trespassed (and that with somewhat a high hand) against him.

But secondly, 4 If they be taken in the later reference, viz. to the 14. ver. then they containe a reason of what Paul there saith, which is this, That without Philemons mind he would doe nothing, (meaning, about the detaining of Onesimus from him) because (saith he) it may be, that therefore he was par­ted for a season, that thou mightst receive him (or enjoy him) for ever. As if he should say, He would at no hand, by no means keep Onesimus now from him without his own free and vo­luntary motion, lest he might herein fight against a speciall intent and purpose of Gods [Page 10]providence towards Philemon in the departure of his servant from him, which (for ought he yet knew) might be this, that Philemon by means of his servants conversion might have a perpetuall comfort and blessing of him: Whereas if Philemon himselfe should de­sire, or were willing to part with him, this was a sign that God intended not this so much, as some other thing therein. This for the scope and coherence of the words.

For the sense and meaning, 5 much shall not need be added. Perhaps, or it may be, that therefore he departed, or ra­ther (as the word [...] in the Originall signifieth) he was parted or separated from thee. The Apostle in this term expresseth that reproachfull sin or offence of Onesimus a­gainst his Master, which we in plain speech cal running away. [Page 11]Yet it is worth the observing, how gently and mollifyingly he speaks of the sin of one that was now a Saint and servant of God; how he casts a double mantle or covering over it, to hide and veile the shame and reproach of it. First, he calls it a departure, or parting from his Master. He doth not quali­fie or excuse the matter with an untruth, or with a lie; for we know a running away is a departing, or parting from a­nother: Onely he useth a term of a more large and generall signification, which doth not necessarily import any thing that is evill, or reproachfull: one man may depart from a­nother without any harme or offence.

Secondly, he makes Onesi­mus (as it were) passive onely in this sin or offence of his; for so the word (in the Origi­nall) sounds passively, [...], [Page 12]he was parted or separated, &c. Neither doth he speake any untruth in this more then in the other; for sinners are (in part, at least) passive in their sins, especially in those, to the practise and committing whereof, they are drawne by strength of tentation, or a hand of Satan more then or­dinary. Of which kind of sin, that (I conceive) is one speci­all signe, (à posteriori) if it be disposed and ordered by God to some speciall and remarka­ble good, as this sin of Onesi­mus running from his Master, was. For if the great end and reason why God (in the gene­rall) permits and suffers any evill, or sinne to be commit­ted in the world, be this, that he may draw light out of darknesse, and good out of evill; then those particular sins, out of which God purpo­seth and intends to draw the [Page 13]greater and more remarkable good, in reason must be con­ceived to have more of his permission or sufferance in them. Now the greater mea­sure or degree of Gods permis­sion in sin stands in this, when either he loosens the devils chaine, and lets it out to a greater length, when he gives more scope or liberty to Sa­tan, to instigate and tempt a man unto sin, then ordinarily he doth; or when his provi­dence hath so contrived it and brought it to passe, that a man hath not one or two tentations or inducements upon him to commit a sin, and those (per­haps) of no great strength or importance, (which I conceive is an ordinary degree of tenta­tion, whereby men are temp­ted to doe evill) but is com­passed about (as it were) with tentations thereunto, and those violent, and strong, and full [Page 14]of importunity, so that which way soever he turnes him, hee meets with some thing or o­ther that provokes him with a high hand to sin.

6 And upon this ground (I conceive) it was, that Joseph went so far as he did, in acqui­ting his brethren from being active in that sin of theirs a­gainst him, in the place cited, Gen. 45.8. Now then ye sent mee not hither, &c. By the issue and event of that sin which they committed against him, which were so full of mercy and goodnesse both to himself and many others, Joseph was bold to goe very far in clearing the actors of it, and making them little other then passive there­in. Thus then you see, how Paul casts this covering also over his son Onesimus naked­nesse, to shadow and veile that, that his Master Philemon might not look too broad upon it, [Page 15]and (as it were) face to face: He represents him as more then ordinarily passive in his offence. A course he doth not take in the relation and men­tion of his owne sins, commit­ted in the dayes of his igno­rance and unbeliefe; he pro­fesseth himselfe to have been a blasphemer, a persecuter, an op­presser, yea the chiefe of sinners, 1 Tim. 1.13, 15. But I must not now stand upon this.

For a season. 7] In the Original it is, [...], for an houre, meaning a very short, and no considerable time, (as the word often signifieth.) It fol­lows, That thou mightst receive him for ever, [...], that is, (word for word) that thou mayst receive him perpetuall, or eternall. Some understand this, of a per­petuity, or eternity, properly so called: And according to this interpretation, the mea­ning [Page 16]is, That Philemon might now receive his servant, (be­ing made a partaker of like pre­cious faith with him) as one that should be an everlasting com­panion and associate for him, in whom he might have com­fort for ever. And this sense is not amisse; yet I rather con­ceive it to be meant of an im­proper or temporall perpetui­ty, a this-worlds perpetuity, a continuance commensurable to the duration of this present life, (such as the Scripture of­ten speaks of, under the noti­on, or at least under the ex­pression of an eternity) so that the meaning is this, That thou mightst receive him for ever: That is, that by the means of that grace, and work of con­version wrought in him in the time of his absence from thee, thou mightst have a servant of him according to thine owne hearts desire, as long as thou [Page 17]livest, or as long as he and thou live together in the world. Implying herein, that a true work of grace in the heart of a servant, both dispo­seth and inclines him, and is also a spirituall bond and ob­ligation upon him, to continue in those families, and with those Masters, where God is worshiped in spirit and truth. Not but that there may be many lawfull occasions even for such servants to leave such Masters and services, & some­times to exchange; yea, and sometimes those in whom no such worke of grace appeares, may possibly continue with such men longer then the o­ther: But this is that the Apo­stlein this reasoning of his evi­dently supposeth, and without which that which he here af­firmeth, will not hang toge­ther, (as in reasoning one truth should upon another) [Page 18]that a true worke of conver­sion in a servant, is in it selfe, and where some weighty and materiall occasion doth not rise up against it to hinder it, a proper or direct cause or ground of this continuance and firme abiding with such a master, who is a true wor­shipper of the true God. This for the scope of the place and meaning of the words.

CAP. II. The Doctrine propounded and ex­plained.

OUt of the great variety of Doctrines, 1 and points of observation, that might readi­ly be raised from this Scrip­ture, I shall content my selfe (for the present) with this one, which both containes the best [Page 19]of the strength and substance of the words, and likewise best fits our present occasion.

That sometimes the want of some comfort or convenience for a time, Doct. is in the providence of God, a means or occasion of the firmer, and more stable, and comfortable enjoying it afterwards. We see this was Philemons case, touching his servant, in this Scripture; his wanting him, and being with­out him and his service for a time, was a thing which God in his secret counsell had cho­sen, and which, when time was, he sanctified for an occasi­onall meanes to make him a far better servant, & to insure him upon far better termes unto him, then ever other­wise he was like to have been. Till Philemon was quite with­out him, and wanted him alto­gether, he never had any fast hold of him; he was of a loose, [Page 20]wandring, and vagrant dispo­sition; he was upon the point of running away every houre; but now his actuall running a­way once, God turnes into a meanes to make him a more fruitfull and constant servant unto his Master for ever after. So that Onesimus example here seems to verifie (in part) the proverbiall saying of one, that is, That he that is never mad, or not mad once, will al­wayes be foolish. One houres madnesse (sometimes) by the over-ruling providence of God, may be a means of ma­ny yeares sobriety and wis­dome after.

So then this is the point that is now set before you, to the consideration and meditation whereof you are this day cal­led; That when God by any speciall hand of his Provi­dence, whether permissive or operative, takes from you any [Page 21]comfort or contentment, which (for the present) you did enjoy, his intent is not al­wayes to cut you off utterly from such a possession, or to fixe such a gulfe betweene you and it, that you shall never come the one at the other more: No, many times hee takes away your pots that are full of water, that he may turn them into wine, and so restore them againe unto you: Hee casts you sometimes out of your houses that were built of Fir, and puls these down, that he may build them again with Cedars, and then puts you into possession againe.

It is true sometimes on the other hand (if we speak of this worlds mercies and content­ments onely) God smites with a dead hand, 2(as we say) hee takes away, and never resto­reth againe; he puls downe, and never builds up againe: [Page 22]that is, the same particular numericall comfort, yea nor sometimes the same in kinde: But yet thus far, and in this sense, the Doctrine will be found of a generall and univer­sall truth, (as concerning the children of God) that God ne­ver strips them naked of any of the good things of this life, but that he gives them a cloa­thing and covering againe; if not of the same piece, or the same cloth, yet of some o­ther that will weare better, and fairer, and more for their spirituall profit and advan­tage. But the Doctrine not being propounded in this lati­tude and extent, we shall not need to straine our selves to carry our proofes and demon­strations of it so high.

Therefore let us (in the first place) consider, 3 whether the Scriptures elsewhere doe not give a liberall and full testi­mony [Page 23]to it, as it was propoun­ded: And then secondly, wee shall inquire after the grounds and reasons of it: And so third­ly, (and lastly) conclude with some Application.

Onely give me leave (by the way) to mention two things, for the cleare explica­tion and understanding of the Doctrine.

First, when we affirme, that God sometimes takes a com­fort out of our hands for a time, to deliver it againe to us with improvement, and to en­joy upon better termes in any kind then we did before. We doe not limit or confine our meaning, onely to the same numericall, or individuall thing, as if God could not be said to restore againe what he hath taken from us, except he gives us the very selfe same thing, the same under all cir­cumstances, the same as [Page 24] Abram and Abraham, or as Jacob and Israel were the same persons: but we make account, that in sufficient propriety of speech the same comfort may be said to be restored unto us, if it be the same in kind, or if the tast and relish, if the sweet­nesse and contentment be the same in that which is restored or given, with that which was in the thing taken from us. As for example, we make account that God did as truly restore unto Job the children he had taken from him, in those that were afterwards given unto him, though they were not the same in person, with those that were taken from him; as he did Joseph unto Jacob, when he came to see and to enjoy him, after hee had been for a long time separated from him.

Secondly, 4 when I say, that God many times restores a [Page 25]thing taken from us upon bet­ter termes then we held and enjoyed it before, I doe not mean, that alwayes when this is done and performed by God, that the change or bet­ternesse of the condition shall necessarily be in the thing, or comfort it selfe that is re­stored, or given in a way of restitution, though it was thus in the instance in the Text; Philemons servant was chan­ged for the better: But the truth of the doctrine will stand, and be sufficiently clea­red in this, if it be found that the parties or persons to whom God shall restore any comfort, that was out of their hands for a time, shall enjoy and stand possessed of the comfort so re­stored upon better termes, whether it be in respect of a more firme and stable posses­sion of it, or whether in respect of a more sweet and comfor­table [Page 26]enjoying of it, or other­wise: which may come to passe, as well (if not rather) by a change and alteration for the better in the persons en­joying, then in the comforts themselves that are enjoyed. Yea it may come to passe (at least in some of these respects) by the gracious and free di­spensation of God, without any (sensible) change or alte­ration for the better, either in the one or in the other. As for example, God may take away a child from the parents at a yeare or two, &c. and restore or repair this losse in another, which shall live and stand by them all their dayes, though neither the parents should have gained any increase of grace by losse of the former child, and though the latter child should have no indow­ments of nature above the for­mer. These two things would [Page 27]be remembred (by the way) that so you may understand and judge of the whole carri­age of the point more clearly.

CAP. III. The confirmation of the Doctrine from the Scriptures.

NOw then for the truth of the doctrine, that God doth not onely give and take away, (as Job sometimes said, The Lord hath given, and the Lord hath taken away, Job 1.21.) but sometimes takes a­way, and then gives againe; yea and gives things upon better termes then those stood with us which were taken a­way. There are many exam­ples and passages in the Scrip­ture, ready to seale and con­firme; we shall make use of some few. Our first parents, [Page 28] Adam and Eve, received a fore wound in their outward comforts, when God deprived them of their best son Abel, in suffering Cain to rise up a­gainst him and slay him, Gen. 4.8. but yet he made this losse an occasion of a greater gaine, and a farther inlargement of comfort unto them, as plainly appears from ver. 25. & 26. where Eve, upon the birth of Seth, (another son that God now gave her) speaks with a kind of Propheticall spirit, thus: God (saith she) hath ap­pointed me another son in stead of Abel, (so the former Transla­tion reads it, and that more a­greeably to the Originall) be­cause Cain slew him. Implying (as it seems) that had she not bin deprived of Abel by death. God had no intent to have be­stowed this son upon her, who was not onely a good son, fea­ring God, (as Abel did) but [Page 29]in processe of time, brought more outward comfort unto them, then Abel ever did, (or for ought that can be certainly knowne, ever should have done, if he had continued with them) for ver. 26. it is said, that he also had a son. Thus you see a pregnant instance of the truth of the Doctrine: God deprived Adam and Eve of a great comfort, but yet made this very deprivation a ground and occasion of casting in a greater comfort unto them.

So the Lord deprived Noah of the use and comfort of the whole world, 2(in a manner) and of the light of the Sunne, when he shut him up in the Arke in darknesse, & brought a deep deluge of waters upon the face of all the earth; and yet we know that Noah wan­ted the world for a season, that he might re-enjoy it, and con­tinue it upon better termes [Page 30]then ever he did before. For as Luther conceives, Noah was the greatest Martyr that ever was, having a whole world (in a manner) of wicked per­sons and persecuters upon him at once. Now God took the world out of his hand and pos­session (as it were) for a sea­son, that he might wash it and cleanse it from the filthinesse and abominations of it, and so restored it unto him again up­on better termes (as was said) then ever he enjoyed it be­fore. When Abrahams kins­man (Lot) was taken prisoner by those Kings mentioned Gen. 14.1. doubtlesse the body of Abrahams portion in the world was maimed in one of the principall members or limbs of it; and yet we see that God so ordered this maim that was given to Abrahams condition, that he did not long halt of it, but it proved [Page 31]an occasion unto him of injoy­ing his kinsman upon the rescue and victorie that God gave him, doubtlesse with more comfort and content­ment then ever he did before, or (in all likelihood) could have done otherwise: Hee could not from henceforth look upon him, but as a living monument, and lively pledge of Gods favour towards him, and mighty assistance with him when time was. Even as Mary, and Martha, Joh. 11. and the rest of Lazarus friends, could not but enjoy him with an abundant inlargement of de­light and contentment, after they had been deprived of him for a season, by the hand of death: Without which de­privation, there is no way in the ordinary providence of God, that can likely be thought upon, how he should have been made unto them a [Page 32]man of those excellent desires, and high contentments, as by it he was.

You know the history of Joseph, 3 very deare he was (it appeares no other) to his fa­ther Jacob, whilst he injoyed him in peace; but after he had lost him so long, doubtlesse one Joseph found was as deare to him as seven Josephs would have been that had never been lost. If God had not taken Jo­seph away from his side, to have improved him as he did, Joseph had beene but a poore Joseph in comparison; and be­sides, Jacob the father and all his house might have wanted food.

I cannot passe by the fa­mous and well known history of Iob, whose nakednesse being stript (as it were) to the very latchet of his shoe of all out­ward supports and comforts in the world, God turned in­to [Page 33]a happy condition of lifting up his head higher in all man­ner of worldly comforts then before: In his estate, from the one end to the other, all things were restored double unto him; onely the number of his children was the same: Haply for the reason which an ancient Writer gives, be­cause his other possessions were quite gone and perished, but his children, though they were dead, yet remained they alive, and were in peace with God. And concerning this latter race of Iobs daughters, which were (in effect) but the former restored unto him with advantage, it is expresly said, Iob 42.15. That in all the Land were no women found so faire as the daughters of Iob: And for some testimony that they were faire inwardly in the heart, as well as in the face outwardly, it followes in the [Page 34]same verse, that Iob their father gave them an inheritance among their brethren: Which shews, that he loved them dearly, and took great contentment in them; otherwise it was alto­gether a very unusuall thing for daughters to inherit with the sons: And this their fathers love, and deare esteeme of them, is some testimony (as we said) that they were religi­ous also and feared God.

Many other examples and Scriptures discharged from this service, 4 I onely mention further (in two words) one in­stance, which rejoyceth as much over the point in hand to confirme it, as any of the other: That is, Gods depri­vation and taking away both Land, and Nation, and Citie, and Temple from the Jews, during the seventy years capti­vity; God made this sad and heavy losse to his people for [Page 35]the time, a blessed occasion and opportunity to restore a­gaine all to them, upon better termes (in many respects) then they possest them before, or (it is like) ever would have done, had not God taken them out of their hands for a season, to purge and to refine them. We must not now stand to run into particulars. I might adde the example of the Lord Christ, taken up into heaven from the Apostles, which was for the time as a sword pier­cing their soules: but God gave them their Lord and Master soone after, as it were improved, and upon far bet­ter termes then they enjoyed him in the flesh: namely, in the gift of the holy Ghost, poured out so abundantly up­on them, as himselfe expresly certifieth them, Ioh. 16.7. Ne­verthelesse I tell you the truth, it is expedient for you that I goe [Page 36]away; for if I goe not away, the Comforter will not come unto you: but if I depart, I will send him unto you. Christ, in his Spirit, dwelling in our hearts by faith, is a far better and grea­ter Christ to us, then dwelling in our houses in the flesh.

CAP. IV. Containing the two generall grounds or reasons of the Do­ctrine.

THe Reasons of the Point follow, Reas. 1 which are onely two in the generall: First our comforts may be sometimes taken out of our hands, taken from us by God, to be impro­ved and bettered for us, and in time to be restored upon bet­ter termes (many wayes) then formerly we did enjoy them, [Page 37]for this reason, because some­times God cannot so well come at things, whilst they are in our possession and cu­stody to work upon them, and make that change and altera­tion for the better in them, as he can when he hath gotten them farther off from us: He hath better opportunities, and fitter instruments to make this improvement of them else­where, then he had with us, or neere unto us: As for exam­ple, (in the instance of the Text) though Philemon was a man fearing God, and a prin­cipall member of the Church at Colossi, where there was (it is like) a faithfull ministery of Christ, yet Paul was not here; and God had a purpose to use this great and golden instru­ment about Onesimus conver­sion. And besides, it may be Onesimus condition, the ma­lignity of his disease being not [Page 38]onely unto death, (for so eve­ry mans sicknesse in sin is na­turally, if it be not prevented) but even desperately and pre­cipitately unto death, might require the skill and dexterity of Paul to recover him. For why may wee not conceive, that it may in spirituall and soule-distempers be, as it is in those of the body? Curantur dubii medicis majoribus aegri: The more dangerous the dis­ease is, the greater Physitian had need be called to the cure.

And as it is among Physiti­ans and Chirurgions for the outward man, some have a pe­culiar gift of skill and dexte­rity to deale in one kind of dis­ease or malady above others, and are (generally) more pro­sperous and successefull in their profession, when they fall up­on cures of most sympathie & agreement with the proper [Page 39]excellencie of their skil: So is it nothing improbable, but that among the spiritual Physitians of the inward man, there may be such a diversitie of spiritu­all abilities and gifts found, which answers the variety and differing natures of those seve­rall cords of vanity, wherein Satan binds men fast in an e­state of unregeneratenesse, and keeps them under the power of sinne and death: Insomuch that a Minister, who is ena­bled by God, to loose the bond of one mans iniquitie, and whose gift lyeth to loose the bonds of other mens iniqui­tie also, that are tyed (as it were) in the same knot, and so to deliver them from the snare of the devill, and bring them home unto God; if you turne him to another kind of unre­generacie, the strength where­of lies in another veine, you will find him to seek, and able [Page 40]to doe little. As on the other hand, you may find another Minister venterous, and even triumphantly successefull in casting out another kind of devils, whose skill and power may be resisted, yea and despi­sed by the former. Now it might so be, that the cure of Onesimus his soule, being yet in the gall of bitternesse, re­quired that peculiarity of soul­saving wisdome to effect it, which reigned in Paul above all his fellowes. However, it was found amongst the De­crees of heaven, that Paul must be the man that should con­vert him; and therefore Phile­mon must want his servant for a time, that God might bring Paul and him together, and then Philemon shall have him againe, when he is worth the having.

So if God had not bereaved Iacob, and gotten Ioseph from [Page 41]his side, and out of his custody, his providence had not had that scope and liberty of occa­sions and opportunities to play about upon, for the advan­cing of him to that height of earthly greatnesse. Wee see that the Land of Canaan, at that time when Ioseph was mounted upon the high places of the earth, and in the midst of all his glory in the land of Egypt, was not able to beare such a tall and stately Cedar, as Ioseph was now growne unto. All the inhabitants of that Land were poore low shrubs, (in comparison) and ready to be starved to death for want of food.

Wee might instance after the same manner in the prodi­gall son in the Gospel, if he had staid still at home, and not been cut off (as it were) from his fathers house, it is like his father would never have put [Page 42]him to eat husks with the swine, would never have thought that God had sancti­fied these for a rod of correcti­on to reclaime him, and to heale his sinfull frensie and madnesse, and bring him to himselfe. Therefore for his re­covery, and the enlargement of his fathers joy and comfort in him, God was pleased by a speciall providence to get him into a far countrey, far enough off from his fathers house. This is one reason of the point. In some cases God parteth us and our comforts for a time, to gaine opportunities sutable to his wisdome for their im­provement.

Secondly, 3 God by depri­ving of us, Reas. 2 and cutting us short of many mercies and comforts for a season, strengthens his owne hand, to doe better by us, and greater and more gra­cious things for us, then other­wise [Page 43](speaking of his ordinary power he puts forth in the course of his providence) he could doe.

This reason contains seve­rall particular reasons under it: Onely the generall termes wherein I propound it, would be a little explained.

The Scripture speaking of this power which God erects and sets forth in ordinary dis­pensation, still measures and judges of it by the strength and inclination of his will, to doe any thing: And where he hath no mind, no will to doe such or such a thing, there the scripture is wont to ascribe an impotencie unto him, and want of power for the doing it, and that with good pro­priety of speech too: Because, speaking of reasonable and free Agents (of whom God is the chiefe and most perfect) that have dominion and po­wer [Page 44]over their actions: What­soever strength or power they have for execution, it is as no­thing, it is all one as if they had no strength or power at all, except their will be streng­thened and inclined to put it forth accordingly. And there­fore as we say of men, Animus cujus{que} is est quisque, The mind or will of a man, that is the man, and not his strength or power: it is all one whether his strength be little, or much, or none at all, if his will be thereafter: So is it as true of God, that his mind and will is a thousand times more him­selfe (at least concernes the creature a thousand times more) then his power, because his power will neither do good nor evill, except his will leads it forth, and sets it on work. Thus Mark 6.5. it is said of our Saviour Christ, that in his owne countrey, and among [Page 45]his owne kindred, he could doe no great works; not that the arme of his Almighty power was at all shortned, or shaken more here then in any other places: but it is therefore said he could doe no great works here, because here wanted mo­tives, and reasons, and consi­derations sutable to his wis­dome, that should have incli­ned or strengthned his will, to have made use of his power in such a way: under which de­fect, his power, in respect of any present exercise, or use of it, is as no power. So that now, when in this reason wee affirme, that God by depriving us for a time of many mercies and comforts, may strengthen his hand to doe greater and more gracious things for us; our meaning is, that in such a way he may spring and start (as it were) many motives, and considerations, and in­ducements [Page 46]to incline and strengthen his will, for a fuller, and freer, and more liberall use of his power to doe us good. As,

First, 4 when the creature is low, and destitute of help and other supports, this is one rea­son (especially in consort and conjunction) assisting and strengthning the will of God, to exercise his power for the raising and lifting him up a­gaine. And therefore we may truly say, that God is more able (other circumstances stan­ding upon eaven ground) to raise up him that is low, then to keep up him that is on high, because his will (ordinarily) is more strengthned and incli­ned to doe the one then the other; there are more reasons agreeable to his wisdome for the doing of the one, then for the other. And so Paul gives this character of him, that he [Page 47]comforteth the abject, 2 Cor. 7.6. God that comforteth the ab­ject: that is, that ordinarily doth it, and delights so to doe.

Again, 5 another motive that is often gained by depriving us of our comforts for a time, for the strengthning of Gods hand to doe more for us then before, to restore us our losses with advantage, is the sorrow, and heavinesse, and affliction of spirit in a man, which usu­ally attends (more or lesse) the deprivation and losse of all comforts, and fall upon men at such times: yea though this sorrow and heavinesse be somewhat inordinate and ex­cessive, above the proportion of the wound received, yet God that considers our making, and remembers that we are but dust, gives a mercifull allow­ance to poore creatures in this case, and will not despise them [Page 48]in their sorrows, though they have baptized themselves too deep therein. God doth not love to see tears in the eyes of his people, but when there is some spot, or some unclean­nesse to be washed away with them; nor to see them in ashes, but when there is some­what to be scoured. And this is a generall rule, that when he comes to wipe away their tears, he still brings oyle with him to anoint their faces also, and make them shine with more brightnesse then before. Hee never takes away their ashes, but he gives beauty in the stead of it; he never fils up a pit that hee hath digged in any of the fields of his ser­vants, that hee makes the ground but levell onely; hee still raiseth a mount, where the hole and pit was. Both which wee see in Jobs case; First, that griefe, and heavi­nesse, [Page 49]and anguish of soule that was upon him, was one thing that strengthned the hand of God to lift him up. Secondly, that when he came to lift him up, he set him upon a higher ground, then ever he sate on before. The former appeares, James 5.11. the latter, Job 42.10, 12. This rule must be re­membred and taken along with us in all the particulars of this reason.

Thirdly, 6 another motive that ariseth upon the will of God, by occasion of his ser­vants deprivation of their comforts for a time, to streng­then it for their restauration, and that with advantage, is, their humiliation, or their humbling themselves under the mighty hand of God, (as Peter saith) that is, the taking the opportunity and advan­tage (as it were) of the hand of God. Now upon them in [Page 50]their present tryall, and depri­vation of that comfort that is taken from them, and stirring up all that spirituall strength they have within them, to joyne with it, and so together to make an assault, and set up­on the pride of their hearts and natures, so making an assay, and doing their indea­vours to break that same iron sinew that runneth through their soules, and makes them stout, and stiffe, and stubborne against the God of heaven, and his holy and righteous Laws, to seek about, and to lay hold of every spirituall reason, and every considerati­on that they can meet with from the one end of the hea­ven of the Scriptures even un­to the other, and to presse them into this service and warfare, to assist them against that great and dangerous ene­mie of their peace, both pre­sent [Page 51]and future, those high thoughts of themselves, within them, which lift up themselves against that knowledg of God, which should lay them low, and bring them into the dust of the earth before him.

This, or some such like ex­ercise or indeavour as this is, is that same humbling of our selves before the God of hea­ven, and under his hand, which the Scriptures speak of; and this when God beholds it, is one motive unto him to lift up the head of such a crea­ture, and to set him higher in his condition then ever he was before, as Peter expresly im­plyeth in the place glanced at, 1 Pet. 5.6. Humble your selves under the mighty hand of God, that he may exalt you (or lift you up) in due time. In which words I would have you to observe two things (especial­ly) which are for our purpose. [Page 52]First, that there is an equitie or proportion, which God himselfe acknowledgeth, and graciously submits himselfe unto in the course of his pro­vidence, betweene the crea­tures being humbled or aba­sed before him, and its exalta­tion againe by him. Humble your selves, &c. that he may ex­alt you: Therefore somewhat there is in the humiliation of the creature, which so suteth and complyeth with the wis­dome and righteousnesse of God, that he is pleased still to interpret & take it for a meet foundation for himself, to raise a gracious building upon, a higher and farther inlarge­ment of the creatures joy and comfort, that hath been so humbled: And this is the se­cond thing I would have like­wise observed, that the return of God to his creature, man or woman, upō or after their hu­miliation, [Page 53]is stil (at least for the most part it is) with a greater abundance of peace and com­fort, then in their former con­dition were enjoyed: For this I conceive is implyed in that terme of exalting, or lifting up, [...], (in the Ori­ginall) that is, that he may lift, or set you up on high. When the uncleane spirit departs from a man, and returns againe, he brings seven spirits worse then himselfe, (saith our Saviour, Mat. 12.43.) and the end of that man is worse then his begin­ning. But when God forsakes his creature for a time, and carries away any of his com­forts with him, when he re­turns againe, he usually brings seven consolations with him better then the former, and the end of such a man is much better then his beginning. This is a third motive arising upon the losse or deprivation [Page 54]of some comfort, and strength­ning the hand of God to doe greater things for us then he had done before.

A fourth motive in this case, 7 tending the same way, may be the awakening of the principles of that spirituall wisdome in man, which tea­cheth him not to rest or stay himselfe upon the broken reed of the creature, nor to beare up himselfe (and so to keep his heart from sinking) upon the windie bladders of outward supports, in what kind soever, but upon the living God one­ly. I here suppose two things, and affirme, or gather a third, upon the supposall of these. The first thing I suppose, is, that there may be principles of that spirituall wisdome I speake of in men, which may for a time (yea and sometimes for a long time) lie (as it were) afleep in their breasts, as Christ [Page 55]slept in the ship: so that a man hath all this while no more use of them, then he hath of his reason, memory, & under­standing, whilst he is asleep. There is every whit as much as this implyed (if not much more) in that of Paul, Gal. 5.25. If we live in the spirit, let us walk in the spirit: Clearly im­plying, that there may be a principle of a spirituall and more transcendent life in men, and yet these men may (pos­sibly) walk, that is, outwardly carry themselves in the world, onely after the rate of lower, and meaner, and more ignoble principles. This is the former thing I suppose; and I con­ceive it will easily be granted, or else more might have been said for the proofe of it, viz. that there may be principles of a spirituall and sound wis­dome in a man, which for a time may be like those la­bourers [Page 56]that stood idle in the market place, because no man set them awork.

The second thing I suppose, is, that this wisdome, where it is found in such a way of drow­sinesse, sleepinesse, and sloth, may be (and frequently is) awakened, called up, and set to work, by some rod of cha­stisement upon us, by some such touch of the hand of God upon something that we have, as Satan desired that all that Job had might be touched withall. Job 1.11. Neither shall I now labour in the proof of this; it is generally received amongst you as a familiar and knowne truth, that affliction is unto many that are asleep in secu­rity, as that trumpet of the Arch-angell will be at the last day to those that sleep in the dust of death, upon the sound whereof, as the Apostle certi­fieth us, 1 Cor. 15.52. The dead [Page 57]shall rise incorruptible. I onely mention that Scripture, you know well already for the proofe of it, Hos. 5.15. In their affliction they will seek me early, or diligently, as the former Translation read it. So that till affliction came upon them, they did not seek the face of God, that is, they had outward supports, and comforts, and contentments made of flesh, and they bare themselves up­on these; whilst these stood by them, they were not in­tent, or much taken up in their thoughts or care, how to keep or ascertaine the love and fa­vour of God unto them: As long as the world stood by them, the love of God was but an impertinencie, a matter of spare thoughts, &c. Now God to awaken them out of this sinfull sleep, threatens to strike their props from under them, and so cause them to fall to [Page 58]the earth. Upon which fall of theirs, he tels his Prophet, that they will be awakened, and will fall to doe that which is the greatest wisdome under heaven to doe, to seek God early, (or diligently) that is, to seek his love or his favour: for in Scripture God is onely said to be there, where his fa­vour and grace is; and on the contrary, to be absent or with­drawne, when he affects not: and John tels us, that God is love, &c. Meaning (haply) by this expression, that he is never himselfe, (as we use to speak) i. never that which he desires and delights to be above all o­ther expressions of himselfe to the creature, but onely when he appeares in the glory of his love unto it: Therefore where his love is not, God (properly) is not. This is the second thing I suppose, that a tryall or affli­ction, by the losse and depri­vation [Page 59]of some of our com­forts, is often an awakening of those principles in a man, which before were as good as buried in a profound secu­rity.

Now these two things sup­posed, I affirme, 8 that this awa­kening of that spirituall wis­dome in a man, which teach­eth him to trust neither in un­certain riches, (as Paul speaks) nor in uncertaine friends, nor in uncertain credit, nor in any thing that hath any communi­on with uncertainty, but in the living God onely, is another motive strengthning the hand of God, to cast upon such a man a greater proportion of outward comforts, then his former portion amounted un­to. When men know how to abound, (as Paul speaks) that is, to have and enjoy abun­dance without sin, when men know what to doe with silver [Page 60]and gold, besides making gods of them, (which indeed few men doe) and so with chil­dren, friends, credit, and the like, this is a gracious incou­ragement to God, to cause such men to abound, and to give them things of this nature to enjoy richly. Wee might (doubtlesse) have more of our hearts desire in the things of this life, if God might have his hearts desire in our possessi­on and enjoyment of them. Who fed thee (saith Moses to the people concerning God, Deut. 8.16.) in the wildernesse with Manna, (which thy fathers knew not) to humble thee, and prove thee, that he might doe thee good at thy latter end. We see here, 1. that the end of this di­spensation of God towards the people in the wildernesse, in feeding them with Manna, which was first to humble them, and then to prove or [Page 61]try them, the end I say of all this was, that he might doe them good in the latter end: That is, that he might set their feet in a wealthy place (as Da­vid saith) that he might bring them in peace into the promi­sed land of Canaan, and there abundantly blesse and prosper them and their posterities. But secondly, that is observable here also, that before God saw it meet to doe them this good in their latter end, he must first humble them and prove them. But what was this humbling and proving them? or where­in did this consist? This may be conceived in part, by the means which God here is said to have used for their hum­bling and proving. Hee fed them with Manna which their fathers knew not: That is, he fed them onely from hand to mouth, (as we say) they never had two dayes provision or [Page 62]livelihood before-hand, ex­cept it were onely on the eve of their Sabbath, which was precisely for two dayes and no more. He did not sustain them in a way of ordinary provi­dence by the encrease and fruits of the earth, which are reaped & gathered into barns, and laid up in store; which was the only method or means of livelihood and supportation that was knowne unto the world hitherto. Now by this means God held them close to it, to renew their dependance upon him and his providence from day to day, and to be at the allowance of heaven con­tinually, which is one of the greatest and most mighty means to humble the spirits of men. As on the contrary, to have great matters in the world beforehand large fields, great barnes, fruitfull vine­yards, Hab. 2.6. great heaps of thick [Page 63]clay, (as the Prophet speaks) out of which they conceive they may be their owne car­vers, when, and what, and as much as they please, is of very dangerous, and (for the most part) of pernicious conse­quence, to lift up the minds of men to their destruction. And accordingly Paul joynes high-mindednesse and trusting in riches together, 1 Tim. 6.17. as being birds of a feather, (as wee say) and one occasioned (as it were) and begotten of the other: and op­poseth to them both, a depen­ding or trusting in God, as the soveraigne antidote & preser­vative against the poyson of high-mindednesse. Thus God humbled the people, that is, taught, and even compelled them to make their depen­dance upon him continually, and suffered them not to have any thing which they might call their owne, but onely [Page 64]himselfe, whereon to depend: And this they were taught yet with more authority and po­wer, (I meane, an intire and close dependance upon God) in that God did not onely feed them frō hand to mouth, (as wee said) not suffering them to have any thing at all before hand whereon to de­pend, but that means of their sustentation, whereby he did in this manner preserve them, was such as their fathers had not knowne; that is, it was an extraordinary and unheard of nourishment. This plainly in­formed them, that God was not tyed either to the vine, or to the fig-tree, or to the barn, or to the stall, or to the flock, or to any naturall ordinary means whatsoever, to sustaine & preserve them at any time. So that there was no ground why they should fear to make their dependance upon him [Page 65]with as much assurance and confidence when all these were cut off from them, as when they were at hand in the grea­test abundance. Thus God humbled the people through­ly, he brake the pride and strength of their hearts, by not suffering them to have of their owne whereon to de­pend.

And then againe, thirdly, it is said, that by the same means he humbled them, he proved them likewise.

How, or in what respect did God prove them in this case? or how was this proving of them any ground or meanes why God should do them that good in their latter end, which we spake of?

I answer as briefly as I can, that God by such a way of nur­turing them in the wilderness, (as was described) used the strongest and most effectuall [Page 66]means that can be conceived, to draw out into act and ex­ercise, any good that was in them in this kind, (if there were any at all, though never so little) if there were any principle of faith, though ne­ver so low and weak, and buri­ed under corruption; if there were but the feeblest inclina­tion or disposition towards, or the smallest beginnings of a dependance upon God in thē, such a gracious discipline and course of nurture as this was, must needs awaken, cherish and strengthen it. And thus God is said to have proved, that is, (upon the matter) to have improved his people, of potentiall beleevers (as it were) to have made them be­leevers in act and in full exer­cise, to have made those things strong in them, which other­wise were but weak, nor ever (it is like) would have beene [Page 67]other but weak, except God had taken this, or some like course to prove them. And this proving and improving of them, is accompanied (as you see) with this blessing of God, which is called a doing them good in the latter end: Imply­ing, that Gods hand was but weak and faint (as it were) in respect of doing these great things for them, till hee had humbled, and proved and im­proved them in such a way as you have heard.

Onely that would here be added and considered, 10 that this proving of the people of Israel in the wildernesse, by the means aforesaid, was not such a proving of their faith as Abraham was proved with, in the offering his son Isaac, Gen. 22. God did not prove Abraham, to see whether he had any faith or no; but hee proved or tryed the strength [Page 68]of his faith, whether it would beare such a weight or bur­den, without buckling or ben­ding, if it were laid upon it. But this proving of the people in the wildernesse, was to try whether they had any dispo­sition: any inclination, or ca­pacity (as it were) to beleeve, whether by any discipline and nurture, that which was graci­ous, genuine and effectuall, they might be brought to be­leeve, and to depend upon God in any measure, after the example of their father Abra­ham, &c. As it is one thing to prove a child, whether he will take learning or no, and be capable that way; and another thing to prove the learning and proficiencie of a growne Scholar: The proof of the former is most effectually done and put home, when the means and course that are ta­ken about the teaching him, [Page 69]are such as are most apt, and proper, and rationall, to draw out the weakest and meanest capacity that way, and there may be a capacity in this kind, which yet may never come to its improvement, through defect in nurture, and method in teaching: But now the proofe of the other, of the learning and sufficiencie of him that is a knowne or reputed Scholar, is to put some hard task upon him, and that which will require some strength of scholarship to performe. Thus you see (at last) how this awakening of those spirituall principles which may be in a man, and yet not act or work any thing, and which are usually awake­ned by afflictions, is a speciall motive to strengthen the hand of God, to doe him good in more abundance afterwards. 11

The fift and last motive we [Page 70]shall now mention, (though severall others might be ad­ded) is of some affinitie with the former, but yet not the same: The thing is this: Ma­ny times by the meanes of some tryall of affliction, by the deprivation and losse of some comfort for the present, a man is made partaker with God in his holinesse, (as the Apostles expression is) That is, comes to attaine a more full and per­fect similitude and likenesse with God, in respect of his ho­linesse; and this increase and growth in holinesse, is a mo­tive also to strengthen the hand of God, (as hath been declared) to doe greater and more gracious things for him afterwards. That the cup of affliction hath a purging ope­ration upon sin and unclean­nesse, and a corroborating and strengthning vertue in respect of holinesse, is evident from [Page 71]that Scripture, Heb. 12.10. For they verily chastened us for their owne pleasure: that is, to ease themselves of the burden of anger which they had concei­ved against us: but he, that is, God, chasteneth us for our pro­fit, that we might be partakers of his holinesse: that is, that wee might have a deeper and rich­er share with him in his holi­nesse. For otherwise, those that are the children of God, of whose chastisement onely he here speaks, have in some degree, communion and fel­lowship with him in his holi­nesse already. So that this is certaine, the rod of affliction many times buds and blosso­meth with, yea and brings forth ripe fruits of holinesse. When God seeth his people well come on to his mind, and drawing somewhat neere to him in holiness, now he thinks it a fit season to give them [Page 72]rest, and peace, and joy, and further communion with him in his happinesse. See Jer. 30.15, 16. Why cryest thou for thine affliction? thy sorrw is incurable, for the multitude of thine iniqui­tie: because thy sins were increa­sed, I have done these things unto thee: Therefore all that devoure thee, shall be devoured, &c. for I will restore health unto thee, and I will heal thee of thy wounds, &c. And as the way of God is with a whole Church or Nation, so it is with particular persons. When hee hath washed, and cleansed, and purified them from their filthinesse, he then calls for the best robe to put upon them, and makes haste to adorne them with jewels of silver, and jewels of gold: when he hath driven and bea­ten the earth out of their hearts, he can give it them more freely into their hands. Swine use to have their meat [Page 73]given them when they are all gore with wallowing in the mire; we doe not stand upon it to have them cleane when we feed them: but we make our children wash, if they be myrie, before we suffer them to eate: So God may give un­godly men & reprobates their portions in the world, whilst they are in the midst of their spirituall uncleannesse and profanenesse, & all manner of abominations; But for his owne Church whom he hath adopted to make heirs of hea­ven, and of the great things of the world to come, if they be under much defilement and pollution of sin, he will have them wash and be cleane, be­fore he will either spread them a table, or anoint them with oyle.

This for this motive.

Thus you see a clear ground or reason, (or rather, many [Page 74]reasons in one) of this dispen­sation of the providence of God, why he should make the losse or want of a comfort for a time, an occasion of resto­ring it upon termes of advan­tage afterwards.

CAP. V. Wherein two Corollaries are drawne from the Doctrine, by way of Instruction.

PRoceed we to the Use and Application of the Point, Uses of the point, three which is threefold; For Instru­ction, for Reproofe, for Exhor­tation.

First, 1 if God often makes the losse of some comfort a means of an after enjoyment with advantage, then observe here by way of Instruction, (in the generall) one of the [Page 75]most remarkable wayes of God, in the course of his pro­vidence, and administration of the worlds affairs, the method wherein he is wont to bring most of his greatest ends a­bout, which is by turning him­selfe cleane aside, and seeming to looke quite another way, from what he hath a speciall intent and purpose to bring to passe. The Lord seldome proceeds in a direct and right on way to his ends, in such a way as the creature would think stood with most reason to take, for the compassing such an end; but when his bu­sinesses or occasions lie in the East, he takes his journey (as it were) full West to come at them: Yea, he takes up means as it were in opposition and contradiction to his ends, and goes with instruments as it were to beat and break down that which hee is about to [Page 76]build up; and furnisheth and girds himselfe with weapons of war, when he is about to in­treat his creature most graci­ously and peaceably: and when his designe is for light, his me­thod and way is by the grea­test darknesse. Thus when he had a purpose to make Abra­ham the father of many nati­ons, and to give Sarah a poste­rity as the stars in the firmament for multitude, and as the sand of the sea shore which is innumera­ble, Heb. 11.12. he made them both barren, and kept them childlesse, not onely far be­yond the time that children were then usually borne unto others, but even so long, till there was no hope (according to the rules and experience of nature) on either side, that ever child should have beene borne of them. God still loves (as one saith) to hang the greatest weights upon [Page 77]the weakest wiars.

So when he had projected Josephs great honour, 2 and exal­tation in the world, and was now about to effect it, what course doth he take? doth he carry him presently into Pha­raohs Court, and there cause Pharaoh to take liking of him, and so to advance him with­out more adoe? No, we know he took such a course with him, (I meane with Joseph) as if he had meant he should never have risen higher then the dust of the earth, or lift up his head above the dunghill. He suffers him, after he had escaped with some danger of his life, to be sold for a slave, which was a condition as far from Pharaoh on the Throne, as the North is frō the South; and againe after this, suffers him to be laid up in prison, un­der a sore and heavy accusa­tion, which threatned his life; [Page 78]at least was a mighty waight upon him, likely to have kept him sure enough from rising in the world. And yet these were Gods engines and scrues to raise Joseph to the Lord­ship over all the Land of Ae­gypt.

To passe by other instances, 3 of this method of divine pro­vidence, (which are as plenti­full in the Scripture, as silver was in the dayes of Solomon) when God was now about to anoynt the head of his Son Je­sus Christ, with the oyle of joy and gladnesse, so infinitely above all his fellows; I mean to give him all power both in heaven and in earth, and to exalt his person far above all heavens, how doth he go about it? what is his method to ad­vance such a design? He seemed to have turned his back upon him, as if he had not regar­ded him, as if he had never [Page 79]meant to have looked after him more, never meant to own him, but men and Devils, and who would, might serve themselves of him, and do with him what they listed, (as it is said they did with John the Baptist, Mat. 17.17.) or as a man doth with a dish which he wipes and turns up­side down, 2 King. 21.13. (as the Scripture speaks) They took a course with him (the likeliest in rea­son) to keep him sure enough out of heaven for one while: They put him to death, they shut him into a grave, laid a great stone upon it, set Watch­men to keep it; And now be­hold the great God of heaven, rejoycing and (as it were) tri­umphing in that way, or walk of his providence we spake of; when Jesus Christ was in all outward appearance, and in the judgement of flesh and blood, at a greater distance [Page 80]then ever from a throne in heaven; he takes this distance for his advantage, and springs his Mine, that he had been all this while digging and prepa­ring, and Jesus Christ is by and by mounted upon the throne of his celestiall glory. The life, and salvation, and the everlasting glory of his Saints and servants now on earth, work at this day in the same method and course of provi­dence; he is about to give them equality with his Angels, and here he suffers them to be trodden and trampled under foot with the pride and inso­lency of the world, and their faces to be covered with shame and contempt, suffers them to wrastle with a thousand infir­mities, poverty, hunger, cold, nakednesse, imprisonment, sicknesse, death, with the grave, rottennesse, worms, dust, and to be foyled (in a manner) and [Page 81]trampled on by all these, and then out of this deep, thick and horrible darknesse, brings forth that exceeding marvel­lous light of their transcendent glory. This for the first branch of instruction.

Secondly, 4 if God sometimes makes the losse of a present comfort, an occasionall means of restoring the same again in due time upon better terms, and with advantage; Then learn we hence further (by way of instruction) that when God layes his hand upon us, in any such kind, when any of the stars fall out of the fir­mament of our present pro­sperity, when our outward mercies and comforts are di­minished more or lesse, in one kind or other, this is no sign at all, that God is angry with us, or that he visits in displeasure, in such a case. Nay God may lay us very low, and bring us [Page 82]down to the very dust of the earth, and to the dunghill (as he did Job) he may (as it were) set a mark upon our foreheads, that no outward comfort, no refreshing may come at us, or near us for a time; and yet in all this there may be nothing whereon to write any such bitter things against our selves (or others, if the case shall be theirs) that now there is a fire kindled in the breast of the Almighty against us, or that this great triall that is come upon us, is a messenger sent from before the face of the in­dignation of the Lord. God may heap such sorrows as these upon our heads, and make our losses in this kind like the waves of the Sea (as he did by Job) one driving another for­ward, and one overtaking ano­ther, and yet notwithstanding his heart be with us, with as much tendernesse and intire­nesse [Page 83]of affection, as it is with other his servants, who in a long time have not suffered so much in their outward condi­tion, as the losse of the least hair of their head, Yea it may be so far from truth, that ei­ther hatred or anger, or any such unpleasing affection in God, shall rule, or have any thing to do in such occurren­ces and passages from his pro­vidence as these, that love, and thoughts of mercy, and graci­ous intentions of good toward us, may be well conceived the chief Actors in such blessed tragedies.

If a man had mony by him, 5 and knew not how to employ or emprove it, or make bene­fit of it any wayes, he that shall come to him, and take it of him only to set it on work, for the Master, and raise benefit to him by the disbursement of it, giving him sufficient assurance [Page 84]and security for his own again with advantage; Such a man shall be no enemy but a friend to him that parts with his mo­ney upon such terms. So (my brethren) when God takes away any thing that is consi­derable in our estates, or con­ditions in the world from us, and his purpose and intent is no other, but to recompence what he hath taken from us with increase, to render us our owne double (it may be three­fold) into our bosomes, there is no more signe or relish of anger or hatred in the one, then in the other: especially if that circumstances be consi­dered into this latter case, that God knows not how to mul­tiply us, but by diminishing us; he cannot get a convenient standing, such as pleaseth him, to rejoyce over us in doing some great good for us, which he desires, but by making some [Page 85]breach (as it were) first up­on us.

But perhaps you will here object that of David, 6 that foolish men are plagued (or affli­cted) for their offences, Ps. 107.17 and for their iniquities: And if we be smitten of God for our sinnes, can we have any ground to thinke or hope he doth it in love?

To this I answer in two words, 1. As fools are afflicted for their sins, so it is as true on the other side, that sometimes the wisest men are afflicted for their righteousnesse. For there­fore we both labour and suffer re­proach, (saith Paul, 1 Tim. 4.10.) because we trust in the li­ving God who is the Saviour of all men, but especially of those that doe beleeve. As if he had said, the world of all other things can least endure, that the ser­vants of God should pretend any trust or affiance in him, [Page 86]or that they should live by a­ny dependance upon him, that they should call him their Fa­ther, or walk according to any such rule or principle as these. And therefore the more their faith and dependance upon God manifests it self unto the world, the more the world is offended and enraged at it, and is ready to heap the more sorrows upon the heads of such men. See for this purpose Psal. 14.6. compared with Esay 8.17, 18.

2. Though it be granted, that God doth afflict us for our sins, it doth not sollow, that therefore hee doth it not in love; nay of the two, it seems to argue greater love in God towards a man, to afflict or chastise him for his sins, then to doe it upon other grounds, or for other ends and purposes, (as viz. for the tryall of his faith, or for the exercise and [Page 87]manifestation of his other gra­ces) by how much it is amat­ter of greater concernment to us, to have our sins purged and separated from us, then to have the glory and strength of our graces manifested. David hath this passage, Psal. 119.67. Be­fore I was afflicted, I went astray, but now I keep thy Word: And speaking of the same afflicti­on, v. 75. he saith, that God had sent it, or laid it upon him in faithfulnesse: I know, O Lord, that thy judgements are right, and that thou hast afflicted me in faithfulnesse: In faithfulnesse, that is, in afflicting me, thou hast but kept covenant and mercie with me, and fulfilled that gracious promise of thine made to thy children, of with­holding nothing from them that is good, or needfull for them. Now there is nothing in all that infinite variety of good things, which the God of [Page 88]heaven dispenseth and giveth out to his servants continual­ly, of sweeter and more neces­sary importance (next to the gift of grace it selfe) then cha­stisement or affliction in their season. But he for our profit, (saith the Apostle, Heb. 12.10. speaking of Gods chastening his children) that we might be partakers of his holinesse. Now he that doth any thing to us, in­tending mainly our benefit and profit therein, cannot but be conceived to doe it in love: the willing of good to any, and the endeavouring, and wor­king, and procuring it accor­dingly, the one being as the soule, and the other as the body of this affection. Therefore when we make an opposition betweene these two, God af­flicting us for our sins and God afflicting us in love or mercy, as if they could not stand toge­ther, doe but sow dissention, [Page 89]and seek to set enmity and va­riance between sweet and per­fect friends This for answer to the Objection, and for the se­cond branch of Instruction.

CAP. VI. Containing the third and last branch of the first Ʋse.

THirdly, (and lastly, 1 for In­struction) observe, If God (as you have heard) so frequently ordereth and con­triveth the present losse of some comfort, into a meanes of our after re-enjoying it with advantage, then learn we farther from hence, (by way of Instruction) that a great calme of prosperity and peace in the world, is no sign, no de­monstration of any value, that the heart of the God of hea­ven is with a man, that enjoys them, or that he is accepted with him above other men. [Page 90]A man may continue for a long time, Psa. 37.35. and flourish (as Da­vid saith) like a green bay tree, which continueth green sum­mer and winter, when other trees lose the beauty and glory of their colour; and yet God may intend greater things, not onely in respect of the world to come, but even of this world also, to another, who may have his leaves, and his fruit too, blasted for the pre­sent, then he doth to such a man. A portion of seed sown in a rich and fruitfull ground, though it dies there for a time, (as our Saviour speaks) yet is worth a double proportion of the same grain in the heap. So may the mercies and comforts which God hath taken out of thy hand into his own, and which thou thinkest are as good as lost, dead and gone; they may be (in true accompt) worth to thee double and tre­ble [Page 91]above what the same things are to another man, who enjoyes and possesseth them in peace; or then they would have been to thy self, had they remained still under thine own hand, and no em­provement been made of them.

But may it not here be ob­jected, 2 That if these things be so, if comforts cut down and gone are better then comforts standing and remaining; then is it no ground at all, or a very weak and faint ground, of thankfulnesse unto God, when he gives us richly to enjoy the comforts and blessings of this life, when he extendeth health and peace unto us as a river, (in the Prophet Esaies compari­son) and causeth the light of his countenance to shine up­on our tabernacles without eclipse or interruption: If the darknesse be better to us then [Page 92]the light, have we cause to give thanks for the Sun?

To this I answer three things.

First, though mercies taken (as it were) to use for us by God, be simply better, then if they had remained with us in our own possession; yet be­cause we are not alwayes cer­tain (as hath been said) that when he doth take them from us, he takes them in such a way, or with such an intent and purpose of restoring them with advantage, therefore if he suffers us simply to enjoy them, and to continue the en­joyment of them, it is a reall ground of thankfulnesse. It is somewhat hard to say or to determine, (especially as cir­cumstances, and the proporti­ons of this may be poysed and ballanced in the comparison) which is a ground of greater thankfulnesse unto God, either [Page 93]a present possession and fruiti­on of a little, or the hope of greater things in reversion.

Secondly, neither are grea­ter mercies only a reall and just ground of thankfulnesse unto God, but lesser also, yea the least of all. As Jacob con­fessed by way of thankfulnesse unto God, that he was not wor­thy of the least of all Gods mercies towards him, Gen. 32.10. For whatsoever good is conferred upon a man beyond, or above his merit, or what he deser­veth, is the most naturall ground, and prepared matter of thankfulnesse that is: Yea in ordinary dealings with men, we make it a ground of thankfulnesse, (especially to our betters and superiours) if they will but give us what is our own, and due unto us in a way of the greatest equity and justice. But happily it is the oppression, injustice, and inso­lency [Page 94]of superiours and great persons, which these men ge­nerally have (in a manner) established amongst them­selves as a Law against the in­feriours, make that to seem a mountain of admiration in one of this society, which in meaner men would be but plain and levell ground. But if we measure things by the stri­ctest rule that is, any good that any man receiveth, above the line and proportion of district justice, and what he is worthy of, either in respect of some work done by him, by his ap­pointment, from whom he re­ceiveth the reward, or in re­spect of some prerogative be­longing to some place of emi­nency or dignity, that he is invested with, is the proper and naturall ground of thankful­nesse. Now certain it is, that the best and greatest of men­creatures under heaven, in [Page 95]strictnesse of justicedeserve not any, from the greatest to the least, of all the mercies and good things they enjoy, no not the most naked and barest being that can be imagined, though devested and uncloathed of all manner of comforts; Yea, what ever being a man hath, that is any degree better or more tolera­ble, then that which is called death and destruction (in Scri­pture) a being in hell, which in true accompt is rather the losse of a being (as the Scri­ptures somewhere insinuates) then a being properly, is due matter of praise and thankfulnesse unto God. And this David expresly acknow­ledgeth, Psal. 104.33. I will sing unto the Lord as long as I live: I will sing praise to my God whilst I have my being: Or, any being (as one translation rea­deth it.) David knew he should [Page 96]be a debtor unto God as long as he had any being, or subsi­stence whatsoever, though ne­ver so low, poor, and mean, though in the very next degree to that being which is a thou­sand times worse and more dreadfull then no being at all: Therefore though darknesse were better for us then the light, yet if the light be in any degree good and comfortable, we should have cause to be thankfull for the Sun. And so though mercies and comforts out at use be better then com­forts at home, and (as it were) in the purse and present pos­session, yet if these be comforts also, (as we are all ready e­nough to acknowledge and confesse they are) there is suf­ficient ground of thankfulnesse even for these.

Thirdly, (and lastly) though it be granted, (as indeed it must for the greatest part) that [Page 97]mercies out in Gods hand to improve and multiply for us, are simply better, then if they were still in our owne, where they would (indeed) lie dead in comparison, yet will it not follow, but that it may be bet­ter for thee that they should stand by thee, as they do, then to be taken from thee for im­provement: And consequent­ly thou mayst have as much, or more cause of thankfulnesse unto God for this, then thou shouldst have for the other, and that in two respects, or in two cases: For first, it may be, that through the weaknesse and po­verty of thy spirituall estate, in wisdome, faith, patience, &c. thou art not able to lend unto the Lord, not able to bear the want of thy comforts for a season, at least for such a time as the improving of them to any purpose will require. In this case if God should touch [Page 98]that which thou hast, and make any breach upon thee, it may be thy heart would fail and sink within thee, like a stone, (as the Scripture speaks) which being once sunk to the bottome, riseth up no more, as many other things doe; or it might cause thee to doe that, which the devill was in some hope that Jobs tryals might cause him to doe, even bla­spheme God to his face, Job 1.11. or otherwise might be a means to discover some na­kednesse in thee, which God in mercy to thee will keep co­vered.

A man that is short of pro­vision, 5 and wants friends to relieve him in such a way, if his money be out of his hand at use, the present want of it may bring a greater inconve­nience on him, if he or any of his should starve, or fall into a­ny dangerous disease through [Page 99]want of wholsome and suffici­ent diet, or looking to, or the like, then an hundred fold in­crease afterwards could recom­pence. We have a Proverb among us, that the Steed may starve whilst the grasse is in growing, namely, if he hath no other meat or provender to live upon in the meane time: so if men and women have not a treasure, a sufficient pro­vision of faith, and patience, and other graces to live upon, laid in, if God should weaken them too far in their outward condition, though it were with an intent to make them stronger afterwards, yet might there many inconveniences happen in the meane time, which (haply) would not be salved or countervailed by the return of much outward peace and prosperity unto them af­terward. We know Job was a man, who as he is said to have [Page 100]been the greatest of all the men in the East for substance and outward estate, Job 1.3. so had he the like proportion of the true treasure, (as our Sa­viour speaks) he was greater in his spirituall estate also, in knowledge, wisdome, faith, patience, then any there li­ving, (as the tenour of his Book, if things be truly cast up, makes evident) yet we know he had much adoe to hold out, much ado [...], to look those storms and tempests in the face, which came upon him, and beare up against the violence and vehemencie of them, much adoe he had to live it out in those rough seas, till he had made the shore; if he had not been well balan­ced indeed, those mighty waves that were still beating upon his head, would have sunke him. This is one thing.

Secondly, 6 it may be thou [Page 101]hast no need to be any wayes in larged or bettered in thy outward condition, thou canst bear no broader saile then the providence of God hath hoy­sed up for thee already. If thy cup were filled any suller then it is, for want of an eaven and steady hand, thou mightst easi­ly spill it. In this case, it is the greater mercie of God unto thee, to let thee alone as thou art, to suffer thee to enjoy thy present portion in peace, and not to put forth his hand any wayes to build thee higher up in the world, lest in such a course hee should pull thee downe altogether, and conse­quently thou mayst have more cause of unfained thankful­nesse unto God, if he will let thy comforts alone by thee, though another may have more cause when he takes theirs from them.

The Germanes have a say­ing [Page 102]amongst them, Firmas & robustas esse tibias oportet, quae bonos dies sustinere queant: i. They had need of good and strong legs, that can beare or carry good dayes on their backs, and not faulter or fall under them. And the truth is, that as such a burden as they speak of here, of good dayes, of great things, or much prosperi­ty in the world, may be a bles­sing to those that have such legs as they speak of to beare them, that is, grace, and wis­dome, and moderation of spi­rit answerable: yet in case there should be any defect or want in men this way, to have such a golden burden cast up­on their back, were as com­pendious a way to their ruine and destruction, as likely could be; for that which is, or would be a blessing to one, may easily and many waies be a curse un­to others.

It was an exceeding great favour and honour done to the Tribe of Levi by God, to sepa­rate them from their bre­thren, and the rest of the Tribes of Israel, to that ho­nourable function and mini­sterie of the Tabernacle and Temple; to take them so neer unto himselfe, as may be ga­thered from Num. [...]6.9. (be­sides many other places:) and yet on the other side too, it was a great mercie and good­nesse to the rest of the Tribes, especially to their first borne, yea and in a very great mea­sure to the whole body of the people and Nation in generall, that they were excused from the service, and their first-borne redeemed with the Tribe of Levi. This is plainly intimated (besides other pla­ces) Num. 8.18. And I have taken the Levites for all the first-borne of the children of Israel, [Page 104]and I have given the Levites as a gift to Aaron, &c. It was a blessing, and a great ground of thankfulnesse to the Tribe of Levi, that they were taken; and it was a great blessing and a ground of as much thankful­nesse to the rest of the Tribes, that they in their first-borne were excused, redeemed, and bought off. The reason, in a word, (because otherwise the thing may seeme strange, and hard to reconcile) is this, I expresse it in four distinct steps or degrees: First, if the holy things of God had not been rightly administred in the Ta­bernacle, according to all the Laws, rules, and directions that God had given, as viz. con­cerning the sacrifices, the slay­ing of them, the flaying of them, the burning of them up­on the Altar, sometimes whole, sometimes some parts onely, with an innumerable [Page 105]company of other rites and observations belonging here­unto: If these things (I say) had not been duly ordered by those that were to be imploy­ed in them, it is certain that no atonement would have been made for the people at any time, but the wrath of God would rather have been fur­ther provoked, and more ready to break out with greater vio­lence upon the people, if there had been any miscarriage, any violation of the mind and or­dinances of God in the things of their atonement.

Secondly, except men had had extraordinary teaching and instructing in these rites and ordinances, yea and had been brought up in them (as it were) from the cradle, there was little hope but that they would have stumbled in the execution of them, the number of them [Page 106]was so great, and the practise of many of them so difficult to those that should come raw to them.

Thirdly, it is evident, that had God caused the first-born of all the Tribes, and out of all their severall families, to have performed this service, they must still (the greatest part of them at least) have come raw and unprepared thereunto, be­cause there might be many sons in a family that might all have children, and yet but one of these onely could be the first-born: therefore the first-borne of all the younger bro­thers, having not first-borns to their fathers, could not be trai­ned up from their youth in the art (as it were) and discipline of the holy things of the Ta­bernacle: and so when their time came to serve, they must needs come upon termes of great disadvantage & danger, [Page 107](as we spake before.) And if the Priests and Levites mis­carried in the holy things of the people, and about making their atonement, the wrath of God had now full scope and li­berty to destroy, (as was said.)

But fourthly, (and lastly) God choosing a whole Tribe for this service, prevented all this dan­ger and evill from falling upon the people: for by this means there was none ever came to serve in the Tabernacle, or to meddle with the holy things of God, but those that had been bred and brought up un­der experienced Priests and Levites from the beginning, and so dranke in the principles and knowledge of Taberna­cle-administration even from the breast. So that when they came to the yeares appointed for their entrance into the Sanctuary, and upon publique ministration, they could not [Page 108]but be ready and perfect in their imployment. And this is the reason why it was a great favour of God to the rest of the Tribes, that they in their first-borne were excused and exempted from this service, (though in it self very honou­rable) as also why it was a spe­ciall favour to the Levites, to have it cast upon them. I only made use of this instance to de­monstrate this unto you, that the possession and enjoyment of that may be unto one a reall ground of thankfulnesse unto God, the deprivation & want whereof may to another be as reall a ground of thankfulness also. And this for answer to the Objection, and for the third and last branch of the first Use by way of Instru­ction.

CAP. VII. Wherein the Doctrine is applied, by way of Reproofe, to three sorts of men.

THE second Use of our Doctrine, is for Reproof: 2. Use of the Doct. Reproofe. And three sorts of men there are, that will be found offen­ders against the spirit and life of it.

First, 1 if it be a frequent and ordinary thing in the way of Gods providence, and dealings with his Saints (especially) to diminish, that he may in­crease, to take away by the Omer, that he might give by the Ephah, that he may give again more abundantly; is not that spirit of frowardnesse, im­patiency, and discontednesse, to be severely chastised and re­proved, which rules in many, [Page 110]who when God doth but touch any thing they have, upon which their hearts and affecti­ons are set with any strength, when God doth but make any breach upon them in their outward condition, they are presently as if a dart had struck through their liver, as if the pains of a travelling woman were upon them, or as if a sword had pierced through their soul, ready to be overset with extremity of passion, and make as though they can be content, yea and were desi­rous to part with their wits, and reasons, to be rid of their sorrow with them? My Brethren, we cannot be ignorant, but that the glory of that faith, and holy profes­sion we make in the sight of the world, is much overcast and darkned with the unseem­ly carriage and behaviour of many amongst us in this kind; [Page 111]who take the Sun of affliction so fast when it doth but look up­on them, (as Solomons expression is, Cant. 1.5.) and grow so black immediately in the face and complexion of their behavi­our, that a man can hardly tell what generation they are, whether Christians or Infi­dels; they weep and wail, and wring hands, as if they had made shipwrack of all, faith, and hope, and trust in God, against the rock of their triall: Especially that sex which loves (in special manner) to have all things decent & comely about them otherwise, take a liberty of loosenesse in such cases, as if nakednesse and shame were now their chief ornament; who in times of triall are wont to pour out themselves in vio­lence and excessivenesse of passion, as if a rod of affliction upon them were a dispensati­on from heaven unto them, to [Page 112]forget of what spirit they are, and to do what they list, against the honour of that ho­ly and heavenly Calling, whereof through the abundant grace and mercy of God to­wards them, they are made partakers: Do not such per­sons as these, (whether men or women) who suffer their hands to hang down in that unseem­ly manner we speak of, when the cup of affliction, (which some understand to be the cup of salvation David speaks of) which is still going round about the Table of the Saints, Ps. 116.13 comes to their share to drink, do they not forget the conso­lation of this Doctrine? Or do they despise or affront the God of heaven, in this graci­ous and mercifull tract of his sweet providence and dispen­sation towards them?

2 If God shall dismember or maim the body of a mans e­state, [Page 113]by cutting (as it were) a limb or principall member from it, if he shall break off an olive branch from about our Table, and take away a child of delight from us, or empty our bosomes of a wife, or hus­band, that were wont to lie there, or lay the rod of his chastisement upon us in any other kind; Is not this a suffi­cient bridle to put in the lips of all our passionatenesse and discontentment, though never so head-strong, to keep them from falling either upon the God of heaven himself, by way of murmuring or expostu­lation, or upon his Religion and Truth, by way of scanda­lizing or reproaching, to con­sider that there is nothing pul­led down, but may in due time be built up again, and that with more beauty and strength then before, nothing rooted up, but may be planted [Page 114]again, and grow and flourish more, and bear fruit more abundantly, then ever it did before? If he hath pulled down our brick houses, may he not build them again of hewen stone? If he hath con­sumed our Firre-trees, can he not build again with Cedars? Yea and not go out of his way, to do any thing more then or­dinarily he doth in this kind? Suppose God should make some sore and sad breach up­on us, and should leave the tri­all, or losse, (in what kind so­ever) as a dead weight upon our necks, and should have no wayes eased or supported us, with any such sweet refreshing of hope as this is, that our sor­row shall be turned into joy, Joh. 16.20 (as the Scripture speaks) that is, not only that our sorrow shall cease, and joy shall succeed it in time, (the expression hath more life in it then so) but that [Page 115]our present sorrow shall be the matter, rise, and foundati­on (as it were) of our future joy, so that that shall every wayes be answerable to it (at least) in proportion, as when Christ turned the water into wine, the pots were as full of wine, as they were before of water, and the value and worth of the wine was sev [...]n times, and seventy times se­ven times more worth then the water was: Suppose (I say) we had not the preciousnesse of such a hope, such an angell of grace to minister unto us, to relieve us in the day of ten­tation, as this is; ought we not, notwithstanding, to put our mouthes in the dust, (as Job speaks) and keep silence before the God of the whole earth; and not to give him any crosse an­swers again, by the rising up of our thoughts against him, whatsoever he should do with [Page 116]those things that are absolute­ly his own, (though he pleasu­red us with the keeping and use of them for a time) how much more ought we to do all these things, and be in perfect subjection unto him in all our thoughts, words, and actions, when he chastiseth us, now he hath made the duty of such sweet and easie performance, by sending abroad into our hearts a spirit of that precious hope we spake of, that after a night of heavinesse, the light of our Sun shall be as the light of seven dayes, (viz. at once) as the Prophet Esayes expressi­on is, in not a much differing case. He that will bow down his back, and suffer excesse of sorrow in a day of triall to go over him, when God hath put such a staffe of comfort and support into his hand to make him to go upright, as this is, deserves to have sorrow in­deed [Page 117]given him by way of pu­nishment, who was so willing to embrace it in a way of sin. This for the first sort to be Re­proved.

Secondly, 3 there is yet ano­ther sort of men in the world, which being throughly exa­mined, will be found great transgressors also against the Law of this Doctrine. Of this sort are those, who when they see the hand of God laid in any kind upon men, especially up­on such as shine as lights in their generation, and are not ashamed of their Masters live­ry, which is nothing else (upon the matter) but their Master himself, Jesus Christ put on and worn (as it were) in their lives and conversations; ma­ny (I say) when they see such as these, men or women, cast upon any bed of sorrow by the hand of Gods providence, la­bouring under the burden of [Page 118]any affliction or triall, present­sently conclude bitter things against them, and fall a reaso­ning within themselves con­cerning them, as the Barbari­ans did concerning Paul when they saw the Viper hanging upon his hand, This man surely (say they, Acts 28.4.) is a mur­therer, who though he hath esca­ped the Seas, yet vengeance suffe­reth not to live. They had no better rule or line in their Di­vinity to measure mens con­ditions, and relations to God­wards by, but only the present face and aspect (as it were) of their outward condition and standing in the world. They thought that God had sent the Viper upon Pauls hand, to be an interpreter un­to them, of the vilenesse and wickednesse of Pauls life and person, which otherwise they should not have understood. So many when they see men [Page 119]or women professing godlinesse indeed, with power and au­thority, and not as the world professeth it, in a weak and contemptible manner, when they see any such smitten (as it were) from heaven, and lie bleeding under the wound, if either they begin to sink in their estates, or fall into the hand of oppressors, who deal cruelly and despitefully with them, and grind their faces, and break their bones, or otherwise are afflicted in their persons by any sicknesse or disease more then ordinary, or the like, they presently become judges of evill thoughts in them­selves against them, they can give no other reason or ac­compt of these arrows of the Almighty that now stick in their flesh, then as messengers of this wrath sent against them for their hypocrisie, dissimula­tion, and other sins, whereby [Page 120]they have provoked the jea­lousie of God more then other men. 4 Thus those three friends of Job, (as they are called) could make no other constru­ction of those storms and tempests of afflictions, that by the permission of heaven brake forth out of hell upon him, and smote the mountain of his earthly prosperity that it fell, but only as of a light to reade the darknesse of Jobs heart and life by, as a testimony from God against his uprightnesse and integrity: So the Scribes and Pharisees, and wicked Jews, when they saw the Lord Christ hanging upon the crosse, and under the pangs of the most shamefull, cruell, and accursed death, insulted over him more then ever, and took this grievous extremity of his outward condition, wherein now they beheld and looked upon him, as a certain seal and [Page 121]confirmation from heaven that he was a deceiver and wicked man, and that God would now never owne him. He was despised, (saith Esay, speaking of Christ, Esay 53.3.) that is, he was most ignomini­ously and wretchedly handled and dealt withall, before and in his death, and we (speaking of the Nation of the Jews indefi­nitely) esteemed him not. As if he had said, The wicked Jews that from the beginning had opposed him in his course and Doctrine, and had still conte­sted with him, and had at last conspired & plotted his death, were all this while under some kind of burden and feare, that perhaps he would yet be too hard for them in the close, and would make good his inno­cencie and uprightness against them, and that God might take part with him, and cause his righteousnesse to break out [Page 122]as the light of the noone day, and then they should be put to shame and confusion.

It seems (I say) that they were not absolutely cleare, or at perfect peace in themselves touching these things for a long season, as partly appeareth by those words they uttered against him upon the crosse, which carry a secret intimati­on with them of somewhat that lay heavy upon their sto­machs, and would not digest kindly till now: He trusted in God, let him now deliver him if he will have him, for he said, I am the Son of God, Mat. 27.43. These words that Christ had often used to them in his life, still telling them he was the Sonne of God, though they made shift to lift up their heads, and maintaine the course of their malice against them, yet they lay boyling and broiling within, ever and [Page 123]anon they were upbraiding them, as meat doth that is of­fensive to the stomach; they were jealous of them, and could not tell which way they might work, upwards or downwards. But when they saw their hard thoughts of him, and all their proceedings against him crowned (as it were) with his death, and no interruption at all from hea­ven against them, now they were fully eased in their spi­rits and consciences, and tri­umphed over him as one that had pretended much confi­dence in God, and called him­selfe his Son: but now they saw by a clearer light then any the Sun shines, that there was no such matter; he was but a deceiver, and God would ne­ver owne him.

The same spirit of blind­nesse, ignorance, 5 and malice works at this day, much after [Page 124]the same manner in men that know not God, nor his wayes with his Saints. However they professe enmity and opposition to them and their wayes, (I meane the men of the world against the Saints) whilst the Saints are in peace, and have the greatest countenance from heaven in their outward af­faires and conditions, yet doe they suffer many things be­cause of thē, in their thoughts, from time to time. Their reins (as David speaks) sometimes chastise them, and put them up­on many questions and fears, lest these men whom they hate, and whose wayes and courses they so vehemently oppose, may yet be better and more righteous then they and their wayes, wayes of life and peace, and their own, wayes of darknesse and death. Yet notwithstanding the hand of Satan being strong upon [Page 125]them, for the most part they make their own scale the bet­ter, (though the other too doth sometimes fetch it) and so they are incouraged to stand it out still against them, and to bid defiance to their waies. But if please God to hide his face at any time from his ser­vants, or suffer their outward conditions in the world to be overclouded and darkned; oh, this is as great a signe from heaven to their adversaries, to confirme them in their thoughts against them, as the going back of the Sun by ten degrees in the Diall of Ahaz was to Hezekiah, to confirme him in the hope of his recove­ry. Now they are much eased in their minds and spirits, now they are affected, as if God had pleaded their cause against their adversaries, and given sentence on their side. But alas such men little consider the te­nour [Page 126]of the Doctrine that hath been delivered from this Scripture: If they did beleeve and lay neere to heart this truth, that God when he is about to lift up the heads of his Saints on high, and to exalt their thrones with the greatest honour, usually he suffers a greater darknesse then ordi­nary to fall first upon them, and makes their bonds more then other mens, they would take little comfort in such con­firmation of their wayes; nei­ther would the voice of the rod be interpreted to speak a­ny thing against, or to contra­dict the holinesse and upright­nesse either of the persons, or wayes of the Saints. Rejoyce not against me, O mine enemy, (saith the Church, Mic. 7.8.) though I fall, I shall arise; when I sit in darknesse, the Lord shall be a light unto me. The enemies of the Saints interpret their [Page 127]fallings into troubles, as if they were of the same signifi­cation and importance with their owne, and presaged the never-rising againe of those that fall: Whereas to men that have skill to discerne the face of these heavens, they are but as the rednesse of the evening, which is by ordinary course of nature and providence, the harbinger and fore-runner of a faire day: Whereas the fal­lings of the wicked are like the morning rednesse, which in common observation (at­tested by our Saviour himselfe for truth) pretendeth a tem­pest or soule weather, Mat. 16.2, 3.

The shoulder of the heave-offering which the Priest was to sanctifie, Exod. 29.27. he was first to wave or shake it to and fro, and after it had been sha­ken to and againe, then it was heaved and lifted up towards [Page 128]heaven: So when God hath a purpose to heave and lift up a man on high, to lay greater dignity and worship upon him then before; he first shakes him with many tryals, and throws him this way and that way, hither and thither, as if he would cast him quite away from himselfe for ever: but these afflictions and tentations are nothing else, but (as it were) the earnest, or first-fruits of his exaltation. Ought not Christ, (saith Christ himselfe, Luke 24.26.) to have suffered these things, and to enter, that is, so or upon such termes, into his glory? And is there any other way or method for the Saints to enter into their glory also, then that by which their Lord and Captaine is gone before them? their Kingdome is ap­pointed or disposed unto them by Christ, after the same man­ner, and upon the same termes [Page 129]that Christs kingdome was di­sposed unto him by the Father. Therefore I appoint unto you a Kingdome, (speaking to his Disciples, and those that had beleeved in him) as my Father hath appointed unto me, &c. This for the second sort to be re­proved.

There is yet a third sort of men and women, 7(and those generally the servants of God themselves) whom this Do­ctrine will put to rebuke also. These are such, who though they doe not fall so heavy in judging their fellow-Saints as the former did, when any hand of God is upon them in any affliction or tryall, they dare not judge or conclude against them for hypocrites; yet notwithstanding, if they knew any weaknesse by them in their lives and conversati­ons, or if there be any thing in them which they conceive [Page 130]to be a weaknesse, or may pos­sibly be any cause of Gods dis­pleasure against them, whe­ther it be in faith or manners, that is, either in judgement or practise, they look no other­wise upon the affliction or try­all that comes upon them, then as peculiarly sent against them, in relation to that sin or error, and as a chastisement or pu­nishment from God for them; they doe not look upon it, or consider it as a messenger of Grace, as an Angel of light sent from the presence of God unto them, to bring tidings of grea­ter things that God is about to doe for them afterwards. It is true, if there be any thing wanting in the obedience of the Saints, if there be any commandement of God, whereunto they have no re­spect in their wayes, it is no wayes contrary to the rule of charity, to judge or think, that [Page 131]any rod of chastisement that is laid upon them, calleth for re­formation of that sin (in par­ticular) at their hands, because this is one of the most usuall ends and intents of God in chastising his children, to make them partakers of his holinesse (as we heard before.) But if we stick here, and rise no higher in our thoughts or considerations about the cha­stisements of those that wee have cause to judge belong unto God, if we be weighed in the balance of the Sanctua­ry, wee shall be found too light, because we interpret the wayes and dealings of God with his Saints by halves, and doe not goe along with the thoughts and counsels of God therein to their journeys end, I meane so far as we have safe conduct given us by the hand of the Scripture, and frequent experience; & in these respects [Page 132]stand bound to go along with them.

We are well content, 8 and forward enough to look upon the things of others, and that which is done by God unto them in any kind, so farre as they make for their abase­ment, or so far as they carry any pretence of disparage­ment, or colour of argument in them, that such a man is worse, or (at best) no better then our selves: but if there be any thing in the way wherein God walks towards him, that gives any pregnant intimati­on that he is in speciall man­ner beloved, and like to be ho­noured of God above our selves, we still cast this end of the wallet behind our backs, (as the proverb is) we hide our eyes from things of this im­portance all we can, and take little pleasure to look too nar­rowly hereon. As the Jews did [Page 133]not care, could not endure to look upon Moses face, which shined, but they could willing­ly look upon his vaile or co­vering: this was passible e­nough with them: their faces (it is like) had as good, or bet­ter a complexion then this: So if there be any thing in the condition of others that doth any wayes vaile, or darken, correct or allay (as it were) the brightnesse and excellen­cie that is in them, we love to look attentively upon that, we can look upon it (as the saying is) as if we would look it through; but if there be any thing that shines in them a­bove the lustre and brightness of our owne faces, if there be any speciall and pregnant si­militude or likenesse of God in them, wherein they are above us, we can too too rea­dily dispense with our eyes from beholding that with [Page 134]too much stedfastnesse.

We desire to excell others in grace, 9 and goodnesse, and holinesse, but it is in a perverse and crooked way: We do not desire to excell in such a way, wherein emulation and con­tention (in this kind) were glorious and excellent indeed, and commanded by God. We desire that others should be but Grashoppers in grace, that we might seeme as Giants in comparison of them. We de­sire an excellencie in grace, not so much by any addition to our owne stature, as by a di­minution of the growth and stature of others; which I con­ceive to be that which the Apostle calls the having a mans rejoycing not in himselfe alone, but in another, Gal. 6.4 But this onely by the way, to give you an Item of this secret veine of the flesh, that runs along, and can hardly be destroyed out of [Page 135]the hearts that are most spiri­tuall

Men must therefore take knowledge, and consider, that it is a sinfull straine (in whomsoever it be found) to look upon the corrections and chastisements of the Saints, onely as arguments or signes of some weaknesse or sinful­nesse that is in them, more then in our selves or others; and not as hopeful and promi­sing signes and pledges that God will in due time manifest his love the more abundantly towards them, and do greater and more gracious things for them, then otherwise he had been likely to have done. The tentations and afflictions of the Saints, are like the cloudy and fiery pillar whereby God cōducted the Israelites through the wildernesse; this had one side cloudy and dark, but the other was bright and shining: [Page 136]so have the tryals of holy men twoseveral aspects (as it were:) The one is dark and sad; this is the relation they have to those sinnes or infirmities, for the healing whereof they are sent; The other is lightsome and cleare, and this is the refe­rence they have to those gra­cious and mercifull thoughts & intentions of God towards them, by such corrections of his to make them great after­wards. Now this is that which I reprove in many, that they will still be looking upon the dark side of the cloud onely, and not upon the light. This for the third and last branch of the second Use, being an Use of Reproofe.

CAP. VIII. An Exhortation unto patience under the hand of God, pro­pounded, and pressed by three severall Motives.

THE third and last Use, 1 is for Exhortation, Use 3 and that to two duties. Exhort.

First, if it be a thing so fre­quent with God, in his ordi­nary dispensation towards his Saints, to take away, that he may give more abundantly (and that upon better terms) afterwards: Then let us be exhorted from hence, to a pa­tient submission, and hum­bling our selves under the mighty hand of God, (as Peter speaketh) if it be at any time laid upon us, or any thing be­longing to us. Let us labour to break the pride and stubborn­nesse [Page 138]of our hearts, which are so ready to break out against the Almighty; Let us suppresse and keep in all such brutish passions and dispositions with­in us, with bit and bridle, that they fall not upon him, who if he be still provoked, is able to make our trialls seven times more sharp and fiery, how sharp and fiery soever other­wise they be: In a word, let us be exhorted to that com­posednesse of mind and spirit, to that meeknesse and sweet­nesse of carriage, and behavi­our towards God in his visita­tions, which the Scripture still requires at our hands. If there be any duty in the world that can be won from you either by strength of motive, or by multiplicity of arguments and considerations, doubtlesse we shall not miscarry in this point of Exhortation. The service of this duty is so reaso­nable, [Page 139]that great numbers of motives, (and those of sove­veraign power and authority) rejoyce over it, striving (as it were) with an holy emulation, which of them shall be em­ployed in the recommendati­ons of it to your consciences and practise. To touch some few (in comparison) amongst many that might be added.

Consider, Motive 1.2. (in the first place) that whatsoever thy wound is, there is both a means, and a time of healing appointed for thee, neither of which shall miscarry. There is no tentati­on or triall, that hath a fore­door for a man to enter in at, but it hath a backdoor also to let a man out at; There is no water or fire, that ever thou shalt passe through, but there is a wealthy place beyond them. The great and gracious God hath made as strong and irresistible bars, to bound the [Page 140]rage of the Seas of afflictions and troubles, as he hath for the materiall Seas of waters. Hi­ther shalt thou come and no fur­ther; here shall the pride of thy waves be staid, (saith the Lord himself to these material Seas, Job 38.11.) So hath he com­manded with as great an ex­cellency of authority, and power, all the seas of afflicti­ons, how high-grown soever, how raging soever, to lay down their waves at the gates of death, (if they be not re­strained before.) So that there is hope, yea a certain hope, concerning thy triall, whatso­ever, how sharp and fiery so­ever it may be. Now then, ha­ving such an Angell, as this of hope is, sent (as it were) from God to minister unto thee, and comfort thee in the agony of thy tribulation, how shalt thou not reverence that God in his visitation, who thus in judge­ment [Page 141]remembreth mercy, and whilest he smites thee with one hand, puts under his other to uphold thee? If we hope for that we see not, we do with pati­ence abide (or wait) for it, (saith the Apostle, Rom. 8.25.) As if he had said, Though we do not see the thing present, that we desire, yet if we truly and re­ally hope for it, this will be the effect and work of such a hope within us, it will prevail with us, and cause us to wait in a patient, comfortable, and composed manner for it. See for this purpose, 1 Cor. 10.13. 1 Cor. 10.13. There hath no tentation taken you but such as is common to man; but God is faithfull, who will not suffer you to be tempted above that you are able, but will with the tentation, also make a way to escape, that ye may be able to bear it: Implying, that there can be no tentation whatsoever, so heavy or grievous, but that [Page 142]a man may be able to bear, (viz. with a submissive, quiet, and well satisfied mind; for it is such a bearing only, the A­postle here meaneth) except it were such a tentation as had no issue, and from which there was no hope or possibility of being delivered. Therefore he that is of a froward and unruly spirit under the hand of God in his triall, doth so far deny all hope of deliverance by God, and consequently all faith in the Word of God, and makes his trouble on earth like the torments of hell, (at least in that, which is the most tormenting thing in them) namely, the hopelesnesse of recovery from them.

Secondly, 3 consider the word of that consolation, Motive 2 which the Doctrine it self hath poured out unto you abundantly. When the Lord doth smite or afflict you in any kind, is he [Page 143]not laying the foundation of a better estate and condition for you? And that haply in the same things, wherein you suffer losse for the present? Is he not working a good work upon you, and for you, and will you trouble or interrupt him by your murmuring and impati­ence against him? Hath a Patient any cause to complain or repine against his Physitian for taking away some of his blood from him, when his in­tent is to give him health and strength, and (in due time) better blood instead of it? Hath the Husbandman any cause to repine at himself, or at that which he doth, when he takes a handfull of grain or seed out of his heap, to sow in his field, having hope that God may cause the fruit of it to shake like Libanus, (as David speaks) that he may reap, thirty, sixty, or an hundredfold for it? What [Page 144]if God dismembers the fair body of thy estate, by cutting a limb from it, by losse at Sea, by fire, by bad debtors, by op­pressors, or how ever? Have patience, and reverence the God of heaven in what he doth; it may be he will repair thy breach with advantage, in due time, and make thy estate more then whole again. So again, if he hath slain thy good name with the sword of evill tongues, or buried thy credit & reputation in the world, under heaps of slanders, and base re­proaches, & calumnies, possesse thy soul in patience: He that quickens the dead, will cause thy name to live again, and will clothe it with double ho­nour; That which is sown in weaknesse, will rise again in power, (as the Apostle speaks in some­what the greater case.) Let this then, be another Motive; Be not impatient under any [Page 145]hand of God, because when there is any thing gone, or go­ing from thee, there is (for the most part) double or treble comming towards thee, in the stead of it.

Thirdly, Motive 3 the hand of thy patience, when God shall any waies touch thee, or that which thou hast; consider, that the returnes of thy peace and comfort may be more quick and speedy then thou thinkest of; Hos. 6.2. After two dayes thou maist be revived, and the third day thou maist be raised up. It may be, the bowels and compassions of thy God may work so strongly within him towards thee, that he cannot refrain himself long from thee, but he must return unto thee, and visit thee with his loving kindnesse. The very first seising of the pangs of thy sorrow and heavinesse upon [Page 146]thee, may cause him to fall in travell immediately with thy deliverance: Since I spake against Ephraim, I doe earnestly remember him still, (saith the Lord by his Prophet, Jer. 31.20.) therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. The issue and end of the troubles of the Saints, which in the very beginnings of them, God no sooner wounds, but he thinks present­ly of healing. And these thoughts of his are somtimes found like those Hebrew women, Exod. 1.19. (as they are there represented to Pha­raoh, by the Egyptian Mid­wives) lively, and are delivered ere the Midwives come in unto them: The prayers, and cries, and importunities of the Saints with God, when they are in trouble, may well be compared to Midwives, (the [Page 147]Scriptures themselves seem­ing now and then to favour the comparison) because they help (as it were) the decrees and purposes of God, for shew­ing mercy, and sending delive­rances to bring forth with ease. But true it is, that these decrees and purposes of his, sometimes bring forth before their Midwives come in unto them.

The Viper that leaped upon Pauls hand out of the sticks, did not hang there long, but was soone shaken off into the fire, Act. 28.5. The same Paul was but a night and a day in the deep, and then he was taken out with a high hand, 2 Cor. 11.25. Jonah was but three dayes and three nights in the belly of hell, (as he speaks) and then he was cast up upon the shore safe and sound, without any harme found upon him; onely his mouth full with a song of [Page 148]praise and thanks to his Deli­verer. And so that black and bloudy storme and tempest that fell upon the Lord Jesus Christ, and raged over him for a time, was but of the same continuance, and then the light of heaven shone more gloriously upon him then ever. Besides many like instances that might be added to these, wherein the dayes of the tryall of the Saints were much shortned, and their deli­verance came flying as upon the wings of an Eagle unto them.

Now then consider (in a word) of what solid and sub­stantiall importance this mo­tive is, 5 what an excellent hand it hath, in teaching patience, and to suppresse & keep down all boylings and risings up of spirit in contestation against the Almighty, when he layes an afflicting hand upon us. [Page 149]Doth the Lord vouchsafe to make us such a soft and easie bed as this is, to repose our selves on in our ficknesse? Doth he give us such a sweet and precious hope, not onely of a deliverance and recovery at last, (and that with a blessed and rich increase of health and strength) but of all this after a short season, and without ma­king our eyes to faint or faile in our heads, without waiting long upon him for it? and shall we be found men and women, of froward, unquiet, and dis­contented spirits under his hand, and not compose our selves with all our might, and with all our strength, to that calmnesse and sweetnesse of spirit which becommeth us? What if God had put the good day, the day of rest and delive­rance far from us, and quite out of our sight, if he had pit­ched us a long day after some [Page 150]thousands of yeares for his re­turne againe unto us to visit us in mercy, so that our hope might have bin out of breath, and ready to faint, and perhaps to fall downe dead by the way, before it could reach its journeys end; ought it not to have calmed and quieted our spirits before him in the day of affliction? how much more (I beseech you consider it) now he hath provided a far better thing, a sweeter refreshing, a more strengthning nourish­ment for your hope then so? It may rest and repose it self (if it please) neerer hand; it needs not travell beyond the terme or continuance of one day, to ease it selfe: For God (as far as we are able to determine) hath no where rejected the present day, nor any day that is next at hand, but that it may be that acceptable day of salvation, or deliverance [Page 151]unto thee, as well as any other day that is yet afar off. As when Mary sought the Lord Christ, he was the neerest man to her of all the men in the world, whom she sought, Joh. 20.14, 15. So when a man seeks and thinks long for a time of ease, and riddance out of any trouble, the time which thou seekest and lookest after in thy soule, (in such a man­ner) may be that which is nea­rest at hand. And put case it should not so prove, yet when that is past, thou hast the same (or rather somewhat better) ground or footing for thy hope the day immediately succee­ding: and so though thou shouldst be disappointed again and again, a hundred times over, yet still thy hope may gather strength, more and more, and be increased under every disappointment; because this is a certaine foundation [Page 152]for hope to build upon, and which cannot be shaken, that every houre, yea every mo­ment that it waiteth and is deferred, the deliverance it expecteth draweth neerer and neerer still unto it. Note. And this is to be considered, that hope will live, and thrive, and doe well, and grow fat, not onely by feeding upon certain­ties of things, but even upon possibilities also; especially if they have flesh (as it were) on their backs, that is, any thing of the nature of probabilities and likelihoods in them. The King of Nineveh had no cer­tainty of assurance that God would spare their Citie, after that Jonah the Prophet had by speciall commission from God, threatned and foretold the de­struction of it within forty dayes; and yet his hope was good this way: Who can tell (saith he) whether God will turn, Jon. 3.9. [Page 153] and repent, and turne away from his fierce wrath, that we perish not? Implying, that he himself could not certainly have told whether he would or not. Therefore since God hath dealt so indulgently and gra­ciously with us, against the day of affliction in any kind, as to leave us a liberty or power of hope, that ease and deliverance still may be neere at hand, this should make us ashamed of behaving our selves froward­ly, or in any unseemly manner towards him when he doth chastise us.

Sure I am the Scripture makes great account of this consideration or motive, 6 for this purpose: Let your moderati­on (or patient mind, so the for­mer Translation read it) be knowne unto all men, Philip. 4.5, Phil. 4.5. As if he had said, Whatsoever your tryals or afflictions are let your patience, and submis­sivenesse [Page 154]of spirit be so conspi­cuous and eminent in the midst of them, that men may not shift it, but take notice and knowledge thereof: tel­ling them (in effect) that hee requires nothing of them but that they may very well af­ford, out of that treasurie of comfort that is before them: The Lord is at hand, &c. The Lord is at hand, namely, to plead your cause, to vindicate your innocencie, and deliver you out of all your troubles; granting (as it were) that they might have had a colour and pretence for impatience, and discontentednesse in their try­als, if they had not such a hope as this, that God was not far off from their rescue.

Fas est & ab hoste doceri, 7(as the saying is) It is lawfull for men to learne wisdome, or any thing that is good, even from their enemy, yea from their [Page 155]enemies weaknesses and fol­lies. The Papists (we know) have an ayerie conceit of a fiery place, in their language called Purgatory, the pains and torments whereof they hold every wayes equall to those of hell it selfe, (excepting onely the circumstance of duration and continuance) and yet the continuance it selfe they con­ceive to be very long, the term of many lives here on earth, (at least to some:) And yet with what patience and satis­faction doe they die, if they be but satisfyingly possessed by their Priests and Confessors, that they shall take up their lodging in the Suburbs, and not be compelled to goe into the Citie; that they shall goe but into Purgatory, and not into Hel. If these poor blind-led superstitious wretches can frame and settle themselves with so much patience and [Page 156]contentednesse of mind, to en­ter upon a condition of suffe­rings, so terrible above mea­sure, and of such continuance, as they verily beleeve the pangs of Purgatory to be, one­ly by the help and advantage of such a forlorne hope as this is, that yet one day they shall have ease, and be delivered, though it may be some thou­sands of years must first passe over their head: how effectu­all should such a consideration as this be unto us, to settle and compose our minds and spirits in a sweet and heavenly pati­ence in the time of tryall, not onely that we shall most cer­tainly be delivered at last, and that with increase of joy and comfort above the rate and measure of our sufferings, but that (for ought we know, or have any sufficient ground to charge our spirits farther) this deliverance may be very neer [Page 157]at hand, even at the doore. This is the third motive, to presse the duty of patience up­on you: Deliverance may be nearer at hand at any time, then we are aware of.

CAP. IX. The former Exhortation further pressed by two other motives.

A Fourth motive or consi­deration that may be of speciall advantage and assi­stance this way, Motive 4.1. to keep the hands from hanging down in a day of affliction, may be this, That deliverance from trouble, whether it comes soo­ner, or whether it stayes lon­ger, shall yet ever come most seasonably: So that though it be delayed, and seems to tarry long, & be slow in comming, [Page 158]yet when it doth come, wee shall clearly see and confesse, that if it had come sooner, it had come to losse, and what we had gained or saved in the time, we had lost double in the benefit and blessing of our deliverance. For this is cer­taine, that as God desireth not our trouble or heavinesse sim­ply, taketh no pleasure in our afflictions, but rather is affli­cted and suffereth with us, (as the Scripture somewhere speaks) so much lesse doth he desire or delight to diet us with gall and vinegar to drink, to keep us upon the rack lon­ger then our owne necessities doe require. He that works or doth any thing to a certaine and speciall end, which may be overthrowne and miscarry as well by an excesse, as a de­fect of the means used to ac­complish it, is alwayes care­full to proportion his means [Page 159]exactly, and to carry an eaven and steady hand, between too much and too little, in the ap­plication of them; because (as the saying is) Saepe perit ventis obruta cymba suis: that is, a ship may be over-set and wreckt as well with a faire wind that is with her, if it blows high, & she takes too much of it into her sailes, as with a contrary: So if the nature and condition of the end we desire to attain, be thereafter, a man may lose all his labour and cost by be­stowing too much either of the one or of the other upon it, as well as by too little: As when Paul adviseth Timothy to drink wine for his stomachs sake, and his often infirmities, that is, for the help and cure of them, he adviseth as well concerning the measure or quantity, as concerning the nature and substance of what he prescribeth; 1 Tim. 5.23. Drink a little [Page 160]wine, &c. and as Timothy might have dranke it, it might have been better for his stomach, and those infirmities Paul spake of, to have let it alone al­together, and to have dranke none at all.

Now these two things are unquestionable, 2 concerning Gods afflicting his people in any kind: First, that he doth afflict for a certaine end; And secondly, that that end for which he doth afflict and cha­sten, is so conditioned, as hath been said, that is, is such an end, which by an excesse and over-use of those means which he applyeth to effect it, would be destroyed and overthrown. The former of these is evident from many Scriptures, When we are judged, we are chastened of the Lord, that we might not be condemned with the world, (saith the Apostle, 1 Cor. 11.31.) speaking of those that [Page 161]were smitten with the rod of Gods displeasure for profa­ning this holy service of the Lords Table. So Job 33.16, 17, 18, &c. besides many other places.

The second likewise is as evident as the former, that is, that the taking or purging a­way of the iniquity of his ser­vants, or the communicating and imparting of his holinesse unto them, (which is Gods speciall end in afflicting them) is such an end, as will suffer losse and disappointment by an over-measure or over-pressure of afflictions, (especi­ally in respect of their conti­nuance) The rod of the wicked (saith David, Psal. 125.3.) shall not rest upon the lot of the righteous, lest the righteous put forth their hand unto wickednesse: Implying, that as the preven­ting of sin in the righteous, (in one kind) is the cause of [Page 162]bringing the rod of the wic­ked upon them; so is the pre­venting of sin in another kind, the cause of Gods timely re­moving it. As Alpha and Omega, the first and the last, though the farthest off, and lie at the greatest distance one from the other, yet they meet together in the same God, and expresse one and the same infi­nite and incomprehensible na­ture in him: So though no af­fliction at all, and nothing but affliction, or affliction in a­bundance, be contrary and op­posite in themselves, yet doe they usually meet together in the same effect, as well the one as the other occasioneth sinne, and disobedience against God, in the creature. Consider that passage also, Esay 27.7, 8. & 9. ver. at your leasure. Hath he smitten him (meaning Israel, his owne people and Church, ver. 6.) as he smote those that [Page 163]smote him, i. their enemies? Or is he slain according to the slaughter of those that are slain by him? In measure when it shooteth forth, (or, as the former transla­tion read it) In the branches thereof thou wilt debate (or, con­tend) with it. He compares his Church to a Vine, or plant, and promiseth, that when it shoots forth, viz. in luxuriant boughs and branches, which are hurtfull to it, and must be taken away, that he will contend with it in measure; that is, that he will proportion and mode­rate their afflictions, for their benefit, so that they shall arise and lift up their heads again, and prosper afterwards more then before: and therefore ad­deth in the later clause of the verse, That he staieth his rough winde, in the day of the East­winde; or that he will blow but gently, or but whisper, (as the word sometimes signifieth) [Page 164]with his rough winde; mea­ning, that in the day of their judgement, or punishment by their enemies, he would re­strain their rage and power, within such bounds and limits that there should be no worse fruit, or consequent of their af­fliction, then the purging of their iniquity, and the taking away of their sin, v. 9. Whereas, by judgements inflicted upon their enemies, and wicked men, not their sins, but their persons, or themselves, are of­ten taken away & consumed. Therefore now the case being thus, that God should miscar­ry in his design, and lose his end in afflicting, if he should continue the affliction, keep the rod on the back of his ser­vants over long; it undeniably follows from hence, that there­fore with the first dawning of the day, the very first mo­ment (as it were) of a seasona­ble [Page 165]opportunity, He that doth come, will come, and will not tar­ry; Deliverance shall have two wings of a great Eagle given unto her, and she shall come flying with all possible haste, and speed unto us.

This seasonablenesse of de­liverance from trouble, 3 the Scripture speaks of in many places, and undertakes for it; Humble your selves (saith Pe­ter) under the mighty hand of God, that he may exalt you in due time, [...], that is, in season, or seasonably; as if he should say, That God had no intent or purpose to keep them lon­ger under his hand of afflicti­on, then he had speciall reason and occasion for, and that chiefly in respect of them­selves; as may be gathered from that which they are ad­vised to do, (in the beginning of the verse) to further and speed their exaltation. Humble [Page 166]your selves, &c. So the same Apostle in the same Epistle, Chap. 1.6. expresseth himself thus, Wherein ye rejoyce greatly, though now for a season (if need be) ye are in heavinesse through manifold tentations: Those words, for a season, wants the spirit of the originall; which goeth thus, [...], Though for a little while now, or for a lit­tle now, (if need require) you are in heavinesse, &c. As if he would imply that God would not while our heavinesse or afflictions upon us, no not for the least moment or point of time, ex­cept need did require it.

Now then, 4 this being an unquestionable ground of truth, not only that delive­rance will certainly come, that it may come, and is still likely to come, laden with the sweet fruits of joy and peace in abundance, that it may come before we think for: But also [Page 167]that it will come most seasona­bly, that very day, and hour, and moment, which out of all that great compasse, tract, and duration of time, which began with the Creation of heaven and earth, and is yet going along with them, and shall continue with them to their end, could be pickt out and chosen, to make it most bene­ficiall, most comfortable unto us; How mighty in operation should this consideration be upon us, to nip and keep in the very first buddings and put­tings forth of that fleshly spirit of impatience within us? How should a man endure such a heart in his bowels, that should but heave or once make offer to rise up in a way of froward­ness, or discōtentedness against so dear and blessed a God for afflicting him, who doth not only afflict him for his own greatest good, (as we shall see [Page 168]afterwards in another Mo­tive) hath not only promised to deliver him out of afflicti­on, not only given him hope of greater things, upon his de­liverance then before, and of a deliverance possibly) out of hand, and without delay, but hath further given in this sweet and blessed assurance, that as soon as deliverance will do us good, and is worth the having, it shall come and shall not tarry. He keeps it in his hands only to enrich it the more, and (as it were) to adorn and beautifie it with jewels of silver, and jewels of gold, and then it shall come forth out of heaven unto us as a Bride­groom out of his Chamber. We know one cluster of grapes, when they are through ripe, and the sharp and crude hu­mors perfectly digested by the heat of the Sun, is worth seven Chisters, whilest they are yet [Page 169]green and sowre. The Hus­bandman should wrong him­self as much by reaping his corn whilest it is green, as by letting it stand beyond the due time of harvest. And therefore the Scripture saith of him, that he waiteth for the precious fruit of the earth, and hath long patience for it, untill he receive both the early and later rain. He must have the later rain upon it, as well as the former, or else there will be little precious­nesse in it unto him, James 5.7. So if ease and deliverance should make too much haste upon us, and prevent their sea­sons, they would come but empty and light in compari­son; they would be but like abortions or untimely fruits, if they do not stay their just and full time: And therefore as that wise man Agar, Prov. 30.8. prayeth as well against riches as poverty, apprehen­ding [Page 170]a danger in both; So should we be fearfull & tender of receiving a deliverance too soon, as well as of having our burden of affliction lying too long and heavy on us. A deli­verance comming before the time, may easily make way for a new affliction, and that ma­ny times worse and sorer then the former. This for the fourth Motive.

Fiftly, Motive 5. a fift Motive to streng­then the spirit of a man so, 5 that he may be able to bear any burthen of affliction without heat in the gall, without the stirring or moving of the bit­ter waters of impatiency with­in him, may be this; To con­sider, that as deliverance shall certainly come, and may come speedily, and shall come seaso­nably; so if this seasonable­nesse should linger, and deli­verance be deferred to the ut­most, (which yet no man [Page 171]knows, nor can know) yet hath it no such scope or com­passe of ground to play in, or flie from us, but that by a very short arm of faith we may reach it, lay hold of it, and draw it home to us. Death (at the farthest) will command deliverance, and that with a strong hand, for us, whatsoe­ver our trouble or affliction be; Death is to every child of God as the pool of Bethesda was to him that stept first into it, after the Angel had come down and stirred the waters of it, he was healed, (saith the Evan­gelist, John 5.4.) of what disease soever he had: So all troubles and all afflictions, and all griefs whatsoever, are the same unto death; he that doth but step into it, as soon as ever his foot doth but touch the waters thereof, he is perfectly cured out of hand. When once we put off this corruptible, (as Paul [Page 172]cals this body of flesh, where­with for the present we are cloathed) which we do by death; we put off all troubles, and sorrows, and fears, and dangers with it; when this mire is gone, these bul-rushes can grow no longer, (to allude to Jobs comparison.) The same Author speaking of the poor and weak condition of man whilest he is in the world, re­straineth all his sorrow, to his flesh upon him; Whilest his flesh is upon him he shall be sorrowfull, So the former Translation read it, Chap. 14.22. All the fire and water we are to passe through, lie on this side of death: the whole region of eternity that lieth beyond it, is a wealthy place of rest and peace for evermore. So that what ever our pressures and tribulations are, deliverance and ease is never farther off then death is; and this (we [Page 173]know) is never far off; and yet every moment that passeth over us, it is nearer then other.

The holy Ghost often ma­keth use of this consideration, this short continuance of our afflictions in the world, to strengthen our hearts with pa­tience to beare them. 2 Cor 4.16, 18. There­fore we faint not, (saith the A­postle, 2 Cor. 4.) but though our outward man perish, yet our in­ward man is renewed daily: while we look not at the things that are seene, but on the things that are not seene; for the things that are scene are temporall, but the things that are not seene are eternall. The reason he gives why he faints not, that is, why he grows not into any impati­encie or discontentment a­gainst God though his afflicti­ons, pressures, and tribulations in the world were many, is, because he looks not upon things [Page 174]that are seene, seeing they are [...], that is, temporall or momentany, but upon things that are not seene, which are eter­nall. By things that are seen, he meanes generally things that befall a man, or may befall him in this present condition of the flesh, and whereof he is capable with any of his sen­ses, whether they be good or evill, (it is a figurative speech, called Synecdoche speciei, fre­quent in Scripture, where the particular sense of seeing is put for any, or for all the senses in­differently.) Now he looks not upon these, that is, he doth not weigh them, he doth not consi­der them, (for so the word sig­nifieth) [...], and that because they are [...], momentanie, or (as the word precisely signifieth) for a sea­son: Implying, that things that are but of equall extent and continuance with morta­lity, [Page 175]may without any dispa­ragement or injury done unto them, be very lightly passed over in our consideration: howsoever it is true, the short­nesse of their continuance is of precious and deare considera­tion, to teach the non-conside­rablenesse of the things them­selves. So that here we have the pedegree or lineall descent (as it were) of Pauls patience and courage under his tryals: 1. Paul faints not, though his outward man perisheth, that is, beareth out all with Chri­stian patience. But how is this patience bred or begotten in him? how did he establish his heart in such a way? By not looking on, or not considering or weighing outward and pre­sent things, by despising them, and suffering them to goe and come (as it were) for naught. Well, but how was he able to doe this? how could he make [Page 176]so light of troubles, persecuti­ons, tentations in every kind, some of them sharp and siery? how could he shake off such vipers as these so easily from his heart, that they did not sting & wound him to death? The consideration by which he brought himselfe to this, was, the momentarinesse and shortnesse of their continu­ance, let them continue their longest: The things that are seen, (speaking chiefly of his present afflictions, as was said, and so appeares from the for­mer verse) are momentanie, or temporall. So that one maine spring that fed those deep and calme waters of Pauls pati­ence, was the consideration of the transitorinesse and non­continuance of his troubles.

The Scripture we cited be­fore, Phil. 4.5. is of like impor­tance, Let your moderation (or patient mind) be knowne unto [Page 177]all men, the Lord is at hand: namely, to put an end unto all your troubles, and to deliver you. Clearly implying, that such a consideration as this, that though a mans burthen be heavy, yet he hath but a little way to travaile with it, to carry it; that the morning of joy, rest and peace draweth on apace, and is ready to dawne, is effectuall and migh­ty in operation, (if it be put home and well wrought upon the soule) not onely to com­pose and settle the heart of a man, in some good posture and frame of patience, but even in such a strength, fulnesse, and perfection thereof, that should draw the eyes of all men about it, to behold it (as it were) in its glory. It were easie to heap up more Scriptures this way; but these are sufficient to let you see that the holy Ghost hath sanctified this meditati­on [Page 178]of the shortnesse of our troubles in the world, for a speciall means to the children of God, to bridle and over­come the frowardnesse and impatiencie of their hearts withall: And if men and wo­men would but teach their thoughts to speak the lan­guage of Canaan perfectly in the time of their troubles and sufferings, and to say they are but short and momentanie, this would be as a heavenly charme to heale a great part of their bitternesse, and of heavy would cause them on the sud­den to become light. And one maine reason why men and women are so often overcome and foyled by their tryals in point of patience, is, because as evill men in the time of their peace and prosperity, put the evill day far from them, (as the Scripture speaks) which yet is neere at hand: so the [Page 179]children of God in the time of their afflictions, put the good and gracious day, the day of deliverance farre from them, which yet still lies even at the doore. Alas, mortality, take it in the largest quantity that a man can feare he should be troubled with it, it will beat together into a very little roome, in the mind and ap­prehensions of a man, if he will set himselfe to doe it; a man may drive a thousand yeares so close together, that they will take up but the same roome in the soule, which now (ordina­rily) one day doth, whilst we suffer it to lie at length with­in us.

CAP. X. Two further motives pleading the cause of the Exhortation gi­ven.

A Sixt motive to perswade and presse patience upon our selves, Motive 6. may and ought to be the consideration that we have sinned, and dealt ungra­ciously and wickedly by a God of infinite grace and goodnesse. He that hath been, and continues as low down in himselfe, as the sight and consi­deration of his sins would lead and carry him, will hardly ever rise again out of this bot­tome, to quarrell and contest with the God of heaven for afflicting him. Pharaoh, King of Egypt, most profanely and unjustly charged the poore Is­raelites, that it was their much [Page 181]idlenesse, and want of worke, that made them talk of going to offer sacrifice to their God, Exod. 5.8, 17. But it may be truly charged upon froward and discontented spirits, that it is too much ease and idle­nesse they have under their sin, it is want of bearing the weight and due consideration of them upon their spirits, that makes them rise up in impati­encie against God, when hee humbles them. Men or wo­men that will confesse them­selves to be sinners, and yet will not endure the chastening of the Lord without murmu­ring and repinings, fall into the condemnation of that hy­pocritical condition which the Apostle notes in many, Tit. 1.16. who professe that they know God, but by works they deny him. He that denies God in his works or deeds, and professeth onely in words to know him, [Page 182]his denyall is strong, and weighty, and home; but his profession or acknowledge­ment of him is weak, light, and contemptible: So he that pro­fesseth himselfe to be a sinner, and yet refuseth to give the Lord reverence in his chasti­sings of him, denyeth that in his deeds, which he confesseth in words; and (indeed) puls downe his confession with a higher hand, then he built it up; because there is (for the most part) more of a mans heart and thoughts in his works or deeds, then in his words. As he that will lay a wager, or venture some part of his estate that a thing is so or so, gives a larger, and dee­per, and more weighty testi­mony of the truth and being of it, then he onely that will barely say it, and goe no far­ther: so he that in words con­fesseth and acknowledgeth [Page 183]himselfe to be a sinfull man, one that hath provoked the God of glory, and yet shall do that which is repugnant to this acknowledgement, and hath no reasonable consistence with the condition of a sinner, (as he that is impatient in his troubles doth) he confesseth his sins faintly, Note. but denyes them confidently, and judgeth himselfe (as it were) with his little finger, but God that af­flicteth him, with the whole weight of his loyns.

And as for the considerati­on we have now in hand, 2 of our sinfulnesse against God, you shall see the Scripture placeth much power and essicacie in it this way, to incline the hearts of men and women to humili­ty and patience under afflicti­on. I will beare the wrath of the Lord, (saith the Prophet Mi­cah, in the person of the Church of God, as it seemeth [Page 184] Mic. 7.9.) because I have sin­ned against him. You see here how the people of God com­pelled their pride to teach them lowlinesse, and their sins, the righteousnesse of patience under the hand of God, upon them. Because I have sinned against him: They strengthe­ned their hand by a due consi­deration or remembrance of their sins, to pay that debt of patience unto God, which by committing them they ran into, and charged themselves withall. And so (doubtlesse) it was the consideration of Jo­nahs sin, in flying from the pre­sence of the Lord, (as it is cal­led, Jon. 3.) that made him so calme and tractable, as to be contented, nay even to ex­pose and offer himselfe to be cast into the midst of the ra­ging sea by the Mariners, to secure their lives and goods, Jonah 1.12. So Judg. 10.15. [Page 185]the children of Israel come un­to God in the day of their di­stresse, with this supplication, We have sinned, doe thou unto us whatsoever pleaseth thee, &c. they would be content to bear any thing from the hand of God, and give him leave (as it were) to choose their pu­nishment and affliction, be­cause they had sinned against him. And so the reason why Aaron was altogether silent, and did not any wayes appear against Korah, Dathan, and Abiram, but endured patient­ly the dangerous contradicti­on of those sins against him, (Num. 16.) was (in all likeli­hood) the consideration that he himself had very lately sin­ned also, Chap. 12. for so you shall observe it throughout the whole carriage of the history and Chapter, that though the insurrection and rebellion was as much against Aaron, as [Page 186] Moses, yet onely Moses, who was the meekest man on earth, and besides was slow of speech, and no good speaker, yet he onely stirs, speaks all, and doth all, in opposition to these men; and Aaron, who it seems from Chap. 12. was for­ward enough to take excepti­ons, he is the patient & meek man. So (to adde no more in this point) it was the conside­ration of his owne and his fel­lowes sins, by which the peni­tent Thiesupon the Crosse pre­vailed with himselfe, (and sought to prevaile with his fel­low) to bear their punishment with patience, & not to break out against the Lord Christ, who was undeservedly punish­ed with them, though he did not deliver them. Luk. 23.40, 41. But the other answered, and rebuked him, say­ing, Dost thou not fear God, see­ing thou art in the same condem­nation? And we indeed justly, [Page 187]for we receive the reward of our deeds, but this man hath done nothing amisse, &c.

Thus you see that a due re­membrance, 3 and consideration of our many and great sins against God, cannot but be mighty in us, to cause us to bear patiently the chastise­ments of the Lord; and men that are impatient and fro­ward, only want the teaching and nurture of their sins this way. Therefore if at any time, when God layes an afflicting hand upon us in any kind, whether by sicknesse, death of friends, losse in estate, or how­ever, we find our hearts begin to lift up the waves of impati­ence, and to grow trouble­some within us, let us have this rod alwayes at hand to smite them with, the conside­ration how oft we have provo­ked the eyes of the glory of the most high God (and that upon [Page 188]terms of the highest provocati­on) by our vanity, security, earthly-mindednesse, cove­tousnesse, unthankfulnesse, un­fruitfulnesse, unbeleef, forma­lity and coldnesse in religious services, &c. Let us make and compell our souls in such cases, to know their abominations, though they be never so loth to come to it, let us provide (and not want) great quanti­ties of these waters, (they are easie to be had) to cast upon the flames of all our impati­ency, to quench the burnings of it. Me thinks there is no end or purpose whatsoever, in the effecting whereof sin and wic­kednesse may assist and further us, that should miscarry in our hands; because he that is least provided or furnished this way, hath a world of such strength and means by him. And yet the truth is, that great and mighty things this way, [Page 189]and very heavenly, might be brought to passe in the hearts and souls of men, by the help and assistance of sin, if men knew how to manage it, and to govern the operations of it, and would set it to work ac­cordingly. We have learned to set the winds and the wa­ters to work for us, for our ac­cōmodations in our worldly affairs; and great things they are (in their kind) that are done by the service and help of these creatures, for the be­nefit of the world. If men would set and bend themselves to search and find out a way wherein sin might be usefull and serviceable unto them, sin would do greater things in a spirituall way for them, then either winds or waters do in their way. But this is the great misery that lieth upon us ge­nerally, we neither know what to do either with Gods good­nesse, [Page 190]or with our own evils, his righteousnesse, or our own sins. It is true, sin (in one sense) works more then enough; but this working of it is against us, not with us, or for us. When it works of it self, and follows its own pro­pension, and inclination in its working, it works to our deep­er shame and condemnation; but as it might and ought to be governed, and ordered by a hand of grace and spirituall wisdome in the working of it, the service of it might be of excellent importance and ad­vantage. This is a sixt Mo­tive.

Seventhly, 4 consider, that whatsoever our triall or affli­ction be, it is from God; he it is, that by a speciall hand of his providence brings men and their sorrows together. He who hath his hand in the ligh­ting, or falling of every sparrow [Page 191]on the earth, (as our Saviour saith) hath it much more in every hair that fals from our heads. Others may temper and mixe our cups for us, but he it is that holds and guides that hand that giveth us to drink. And as he doth assume and claim vengeance to him­self as the prerogative of his throne Vengeance is mine, Ro. 12.19. and I will repay (saith the Lord) Ro. 12 so doth he assume also to him­self the dispensation of all evils, judgements, chastisements, whatsoever: as, Shall there be evil in the City, (and by the same reason, in the world) and the Lord hath not done it? As if he took it heavily, and for a dishonour, and disparagement put upon him, that such a thought or apprehension should be found in the minds of men, concerning him, that he should be only a stander by, and loo­ker on, and that others should [Page 192]act the tragedies and troubles of the world. And the Apostle Paul assureth us, that whenso­ever we are judged, and in what kind soever (for this later is included in the former) we are chastened of the Lord: 2 Cor. 11.32. so that in what shape or figure soever the spirit of affliction doth appear unto us in the world, it is easie to be known, whose minister and messenger he is: he is sent from the presence of the God of the whole earth. Yea, that same thorn in the flesh, that mes­senger of Satan, (as he is called, 2 Cor. 12.7. whatsoever his name was, for Divines cannot agree upon that) that was gi­ven Paul to buffer him, (as he there speaks) was as well (if not more, and in a superiour consideration) the messenger of God, as the messenger of Sa­tan. And this himself also here implieth in that expression, was given; and yet more clear­ly [Page 193]sheweth, by the end or er­rand, about which this mes­senger was sent, which was, that he might not be inordi­nately lifted up with abun­dance of revelations; The De­vill may send many such mes­sengers to men, as he did here to Paul, but he gives no gifts to men, and whatsoever mes­senger he sends, they never come with any such errand from him, to keep men from sin, and least of all from sin­ning the sin of pride, which first made hell, and since hath replenished it with more inha­bitants, then all the sins in the world besides: And therefore whatsoever Paul means here by the thorn in the flesh, though it were Satans messenger, yet certainly it was Gods gift. God in love to his great instrument and servant Paul, made use of Satans malice against him, and gave Satan leave, (and it may [Page 194]be furnished him with an op­portunity, and occasion too) to send a messenger of his to Paul, for one end and purpose, (which to be sure was not good, but evill) but himself over-ruled his message to ano­ther end, which was good. And as he served Balak the King of Moab of old, in his messenger Balaam, the King sent him to curse the people of Israel, but God made him blesse them again, and again, before he had done: So the Devill sending out a messenger against Paul for evill, God out-shot him in his own bow, and over-ruled this messenger of the Devils, and made him do his own message or errand to Paul, which was good, the preser­ving of him from being lifted up above measure.

So that it is a most unque­stionable [...]n, 5 that how loose, disordered, and confused so­ever, [Page 195]afflictions seem to be in their march and chargings up and down the world, as if the God of confusion, the Devill, and not the true God, who is a God of order and peace, (as the Scripture speaks) had the ranging and managing of them, yet they are all, from the greatest to the least of them, under the most exact rule and government of the Lord of Hosts himself; So that they do not move the least haires breadth at any time, nor charge upon any man, high or low, rich or poor, young or old, good or bad, but by speciall warrant and commission from him. Therefore now consider how full of spirit and life this consideration also is, to subdue and break the pride and stub­bornnesse of our hearts, into a sweet patience in all our trials, and that chiefly in these three respects that are found in it:

First, because that God who is the great disposer, over-seer, and over-ruler of all things that are done unto us, and suf­fered by us, is the absolute Lord, and hath a Soveraign and supreme right, both to, and over us, (I mean our persons, our selves) and all that is ours, or that we enjoy and possesse in the world: We have but an inferiour tenure, & subor­dinate right, either to our selves, or any thing we call ours. As the cattell upon a thou­sand hils are Gods, (as David speaks, Psal. 50.10.) so is the corn standing in a thousand valleyes, and the men living in a thousand Countries or Cities. We have no more, no other right to our selves, or any thing besides, but only to dispose both of the one and the other, according to the will and commandement of God, from time to time: Yea,

Secondly, 6(that which is something more then a right or title to a thing) God is in full possession both of us and all we have: Both Melchise­dech and Abraham, call him, Gen. 14.19, 22. The most high God, the possessor of heaven and earth, Gen. 14.19, 22. That is, he hath the power of the present disposall, and ordering, and contriving of us and all ours, according to his own pleasure. He hath not let us any lease of our selves, or any thing besides, for any term of years, or dayes, no nor of hours or moments, as (you know) men may do of houses or lands that are their own; they may make away the pre­sent disposition or use of them, by lease or otherwise, and yet reserve the right and title in Law to them, in themselves: Now then, we and whatsoever is outs, being thus fully and absolutely Gods, both by So­veraign [Page 198]right, and actuall pos­session, what reason can there be, or ground of equity ima­gined, why he should not do with his own, (with that which is so fully and intirely his own) even as seemeth him good in his own eyes? Why should any man rise up to con­test, or to contend against him, or so much as in the secret of his thoughts, ask him, Why dost thou so? Or when he tou­cheth us, or any thing that we have, Why should we be any whit more froward, impati­ent, or discontented, then when he layeth the like hand upon another? Why should our own losses and crosses in any kind, provoke us more to impatiency against God, then other mens, since God is the same in both? And if there be any hard measure, or unrigh­teousnesse in thy affliction, there is the like in the afflicti­ons [Page 199]of other men; because it is certaine that thou, and thy things, art Gods as fully and intirely as any man else what­soever. Therefore if thou canst possesse thy soule in pati­ence, when God smiteth and chastiseth others, there is the same reason why thou shouldst continue the same precious possession, even when the cup comes unto thy turne to drink also. Therefore put this bri­dle also in the lips of thy im­patience, if it begins at any time to rage or to be fierce up­on thee.

Thirdly, 7(and lastly) there is this also, to teach us patience in all our tryals, in this consi­deration, that God himselfe is the great doer in them all: that this creating or doing evill upon earth, the dispensing judgements and afflictions through the world, is one of the principall veins, or master­pieces [Page 200](as it were) of Gods administration and govern­ment of the world. God hath a great trade for his glory, a full stock going in the judg­ments that are executed in the world, and in the chastise­ments that are distributed a­broad, with infinite variety amongst the sons and daugh­ters of men, as well those that are in covenant with him, as those that are without. David informs us, that The Lord is knowne by executing of judge­ment. Psal. 9.16. and so by all kinds of punishments and rods whatsoever, he is knowne by them, that is, his holinesse, righteousnesse, deep hatred of sin, wisdome, power, know­ledge, love to his owne, with many other his attributes and perfections are discovered, and brought into a clearer light hereby. And hence it is, that he stands so strict upon this [Page 201]point with the world, not to have it once thought or ima­gined, by any man, that there is any of these arrows flying either by day or by night, throughout the world, but that come from his hand, and are delivered from his bow; no tears running downe the cheeks of any man, but he hath opened the fountaine from whence they slow. Shall there be any evill in a city, (saith he, Amos 3.6.) and the Lord hath not done it? It is spoken (you see) by way of an earnest and vehement Interrogation, as if he saw the thoughts of men running another way, and ready to conceive that there were many evils befalne many, which he had no hand in, nor looked after: and be­ing highly displeased with them, he steps forth and op­poseth them in their way, by this sharp Interrogation, and [Page 202]sends them back againe from whence they came, Shall there be evill in the City, and the Lord hath not done it?

He that saith, 8 he will not give away his glory to ano­ther, will not give away the doing of any evill, the inflict­ing of any thing penall, or painfull to the creature, to ano­ther. Now then, for men or women to be impatient or discontented under the corre­cting hand of God at any time, is it any thing lesse then a reall censuring or taxing him for mis-carrying, or mis­behaving himselfe in the go­vernment of the world? is it not a reproving him in the wayes of his providence, as if they were unequall? Is it not one of the worst kinds of mur­muring and repining, that we live under his government, and implyeth a secret and tacit wish in the soule, that there [Page 203]were some other God set up upon his throne, to rule the world, that would be more fa­vourable and equall to us in his government? Suppose any man or woman amongst you, having a family under you, as children, servants, &c. to governe, and being generally reputed wise, and grave, and discreet in your government, your selves having the same opinion of your selves too, if now apprehending a just and sufficient cause, you give some light correction either to child or servant, and that child or servant so corrected by you, should any wayes expresse himselfe by murmuring, com­plaining, breaking out against you, challenging or charging you, whether by word or deed, of austerity, extremity, indis­cretion in any kind in your government; would not this be as a thorne in your eye? a [Page 204]great provocation to you? Let such a case or comparison as this, be as a glasse unto you, wherein to see and behold the foule and distorted face of all your impatient doings against God, when he nurtureth, and chastiseth you. All the world generally acknowledge him to be wise, and just, and righ­teous in governing the affairs of the world; and himselfe with all possible certainty and infallibility of knowledge, knoweth himselfe to be so. Now then for a silly worme, a little dust and ashes tempered with sin and uncleannesse, a man dwelling in a house of clay, and being little better then a beast, in his know­ledge, to rise up in termes a­gainst so mighty and glorious a God, to contend with him about governing the world, and to charge him with ine­quality in his wayes, (which [Page 205]all impatient persons upon the matter doe) is (doubtlesse) a sin of greater and deeper pro­vocation, then can easily be conceived.

9 I beseech you ponder and consider these things seriously, and let them have their per­fect work within you. Re­member and know assuredly, that whensoever you feele the smart of the rod upon you in any kind, it is of the appoint­ment and sending of the great God of heaven and earth unto you. He that afflicts you, is he that hath the absolute power and dominion over you, is he upon whose shoulder the go­vernment and nurture of the whole world resteth; his cha­stisements being one of the chief parts or members of that his government. This conside­ration we have now last ope­ned unto you, that it is still God himselfe that afflicts us, [Page 206]hath heretofore wrought great cures this way, and stopped the bloudy issue of mens impati­encie in greatest tryals. 1 Sam. 3.18 When Samuel made report unto Eli of that most heavy and dis­mall vision he had received from God against him and his house, how God would doe that to him, whereof whosoever shall heare, it shall make both his eares to tingle, and therefore could not but much more make both his eares tingle, who was to be the subject of this wrath of God, and even now ready to have the terri­ble execution of the thing done upon him: yet this consi­deration being at hand with him, when this terrible thun­der-clap sounded in his eares, that it was God that should do all this to him, this supported him in a wonderfull and in­credible manner, and preser­ved him from the least infla­mation [Page 207]or exulceration of spi­rit by way of impatience a­gainst God: It is the Lord, (saith he) let him doe what see­meth him good. This great and fearfull name, The Lord, was as a rod or Scepter of iron in his hand, to break in pieces, and keep under all rebellious thoughts and motions within him, notwithstanding that heavy calamity that now hung over his head; so that none of them brake out or vented themselves in any unseemly expression; but both heart and voice were as sweetly compo­sed, as flesh and bloud could well beare in such a case. So it was (doubtlesse) the same consideration, whereby Job in the midst of those raging waves, and growne seas of af­flictions and miseries, was ina­bled to forbeare God, and no wayes to break out in impati­encie against him: Job 1.21, 22. The Lord [Page 208]hath given, and the Lord hath taken away, blessed be the name of the Lord. The Lord hath ta­ken: As if he should say, he could well beare it at his hand; from another, if he had stood out, and had had nothing to doe in it, he could hardly have done it. It was this spirituall receipt that wrought kindly with David also from time to time, when the rod of Gods chastisement was upon his back: it repelled and drave back all movings of choler or discontentment in him. Psal. 39. and 2 Sam. 16.11. And (to conclude) the Lord himselfe seems to prescribe it, as so­veraigne and cordiall in such cases, 2 Chron. 11.4. Thus saith the Lord, You shall not goe up to fight against your brethren; returne every man to his house, for this thing is done by me. As if the consideration of the Lords hand, in any provocation [Page 209]whatsoever, even in the dee­pest wound, or greatest injury we can receive from men, were of sufficient strength and authority not onely to subject the spirit to himselfe with re­verence and peace, but to quench all smokings of heart in thoughts or purposes of re­venge, against those that have laid a hand of unrighteousness upon us. Thus much for the se­venth Motive.

CAP. XI. The Exhortation unto patience in afflictions, further followed and pressed, with two other Motives.

EIghthly, Motive 8. to furnish you yet with more spirituall wea­pons, wherewith to fight this good fight of patience, consi­der, that as all our troubles are [Page 210]from God, and without him there is none that comes neere us, little nor great, so they are from him in a famili­ar, ordinary, usuall, and stan­ding way of his providence; he steps not out of his way when he doth afflict us; hee creates no new or strange thing in the earth when hee doth it: To be exercised with the Crosse, to fall into divers ten­tations, (as James speaks) is no new thing to the children of God, and heires of heaven. This is the great Kings high way to heaven, the common road that leadeth to salvation, it is full of the prints and foot­steps (from the one end to the other) of those just men in hea­ven, who are now made perfect, (as the Apostle speaks) both of men and women, young and old, rich and poore, Patriarchs, Prophets, Apostles, Euange­lists, Martyrs, Confessors, and [Page 211]Saints of all conditions and callings; you may find (as it were) their skin, and flesh, and bloud hanging upon, and clea­ving to those very thorns and bryars of tribulation, where­with God is now teaching you, and nurturing you up in the discipline of heaven. We shall not need to make any set or solemne proofe of this; the evidence of Scripture herein saveth us this labour: It was one of the principall points of Doctrine that Paul and Barna­bas preached to the Christians at Antioch, Acts 14.22. That through many afflictions we must enter into the Kingdome of God. That lightsome Kingdome of God in heaven, hath a dark entry of troubles and tentati­ons leading to it. We must enter: There is a necessity upon us all, either to take this way or none: there is no other way, no other entrance that leadeth [Page 212]thither: The Kingdome of heaven is walled up on high, and altogether inaccessible on every other side, but onely on that side on which afflictions are quartered. So Heb. 12.6. For, whom the Lord loveth hee chasteneth, and he scourgeth eve­ry son he receiveth: So that this poculum charitatis, this cup of Gods love to his Saints, I mean the cup of affliction, goeth round about the Table of the Saints, and passeth by none whosoever, but that they drink more or lesse of it.

Now then consider this ground of reason also, 2 of what importance it is to carry us through the deepest waters of affliction, without being drowned in impatience by the way. We have a Proverb in out owne Tongue, that neigh­bours fare is good fare. The meaning is, that a man hath the lesse cause of complaint or [Page 213]discontent, when he speeds as well in any kind as others do, that stood upon like termes with him, though things be not so well with him as hee could desire. If God should single us out of all our compa­ny, and make us alone Buts to shoot at, and feed us with the bread of affliction, and give us onely gall and vinegar to drink, feasting the rest of our brethren with pleasant bread, and spiced wines well refined from the lees; if hee should heap coales of fire on our heads, and set beautifull crownes upon the heads of o­thers; this might beare some­what hard upon our spirits, and be apt to inflame, or gan­grene in the soule. But since the bread of affliction is the Saints Commons, and drinke mingled with weeping, their customary and ordinary diet; if we come in to them for a [Page 214]share, and have a sop given us out of the same dish, what is there in this our lot and porti­on, that should discontent us? It is enough (saith our Saviour, Mat. 10.25.) for the Disciple to be as his Master is, and the ser­vant as his Lord: yea, it is enough for the Disciple to be as his fellow Disciple is: And for the servant to be as his fellow servant is; for in this case of affliction and sorrows, it is much the same, to be as the Lord and Master is, or as the fellow Disciple and ser­vant is.

See how the holy Ghost pre­scribes the recite of this consi­deration also in the Scripture, 3 as Soveraign against all secret boyles, ulcers, swellings, or di­stempers of heart (in any kind) in a day of affliction, 1 Pet. 4.12. Dearly beloved, think it not strange concerning the fiery triall, which is among you to prove you, [Page 215]as though some strange thing were come unto you. But rejoyce, &c. Implying, that an appre­hension or conceit of the strangenesse of such a thing, and that we are alone in the sire, and that there was seldom, or never, any other of the Saints cast into the same fur­nace with us, is apt to disquiet and provoke the soul of a man within him; This was one of Satans fiery darts, that he threw by the hand of Eliphaz against Job, and thought to have wounded him with it so sore, as to have bereaved him of all patience in his triall; and so it is like he might have done, could he have fastned it, or made it stick, or drawn blood from Jobs heart with it, Job 4.7. Remember, I pray thee, who ever perished being inno­cent? Or where were the righ­teous cut off? And Chap. 5.1. To which of the Saints wilt thou [Page 216]turn? Namely, to ease, com­fort, or strengthen thy self, by any pattern of the like condi­tion that ever befell any of them. And indeed we shall finde it in many other cases true, which Lypsius well obser­veth, That Opinio novitatis malè in omni dolore & querelâ blandi­tur. That is, that a conceit of newnesse or strangenesse, is an unhappy kind of flatterer to men and women, in all their griefs and complaints; they think they have the more li­berty, and that in a reasonable and lawfull way, to pour out themselves in complaints, if there be any thing rare, or sel­dome hapning to others in their condition. And the Scripture it self is wont to take notice, how things unusuall and unaccustomed, are usually troublesome and offensive, and apt to cause disturbance in the minds of men. See the reaso­ning [Page 217]of the Philistims amongst themselves, concerning but an unusuall noyse, or shout heard in the camp of the Hebrews, 1 Sam. 4.7. And they said, Woe unto us; Why? For there hath not been such a thing hereto­fore. And Chap. 16.4. when the Prophet came to Bethle­hem, it is said, The Elders trem­bled, because it was not usuall for him to come thither. So in their mournings and la­mentations, any circumstance of peculiarity in the evill or affliction, is still made the burden (as it were) of the sorrow: See for this, Ezek. 27.32. And in their wailing, they shall take up a lamentation for thee, and lament over thee, saying, What City is like Tyrus, like the destroyed in the midst of the Sea? The sin­gularity of the judgement, was (as it were) the accent of the sorrow.

But on the contrary, seri­ously [Page 218]to consider, that when troubles or afflictions befall us in any kind, we are but in the tents and camp of the Saints, and that we have thousands upon thousands of the servants of God, of all sorts and degrees in with us, in the same con­flict, some before us, and some behind us, and many on either hand, and on every side of us: This is a consideration of sin­gular and approved efficacy to supple and smooth the heart and soul, when any rough­nesse begins to grow upon it, to quench any sire of impati­ence, when it begins to kindle. Thus Peter exhorts the Chri­stians to whom he wrote, To resist the Devill stedfast in the faith, knowing that the same affli­ctions are accomplished in your Brethren which are in the world. He that is stedfast in his faith, cannot be loose in his pa­tience; these are inseparable [Page 219]companions, Heb. 6.12. they go and come, sleep and wake, increase and decrease, rise and fall together. Now to support them, and keep them upright and stedfast in their faith, (and consequently, in their pati­ence, as hath been said) he prescribes this to be known and considered by them, that the same afflictions which they endure, (let them be what they will, or can be) are accompli­shed, or (as the originall [...] signifieth) are fulfil­led, that is, suffered and endu­red, in as deep a measure; or, are in the fulfilling, by your Brethren (indefinitely) that is, by all your Brethren throughout the world. There­fore there is no reason at all for you to be shaken and troubled at them. I might adde many other Scriptures of like consideration and impor­tance. I shall only direct you, [Page 220]where you shall find them, and leave them to be perused at your leasure, Heb. 12.1, 6. 1 Cor. 10.13. Philip. 1.14, 30. And so much for this Mo­tive.

Ninthly, Motive 9.5. to recommend the practice of patience with yet an higher hand unto you, consider, that as suffering affli­ction in the world, (especially by Christians) is no new or strange thing, men have the whole society and brother­hood of the Saints in with them in the conflict; so have they the Lord Christ himself also, (as hath been already in­timated) he suffered too; yea, he bare the heat and burden of this day of sufferings: he was deeper baptized with this bap­tisme we speak of, then any of his disciples, then any of us have yet been, are, or are like to be; And this is another great motive to patience in [Page 221]tryals, because the Lord Jesus Christ himselfe was not spa­red, but cast into this fiery furnace with us; yea it was heated seven times hotter for him then ordinary. We shall not need to make any matter of much labour, or expence of time, to prove this unto you, that Jesus Christ was a suffe­rer, yea a sufferer of sufferers, and that his measure of sorrow was full measure indeed, hea­ped up, pressed downe, shaken together, and running over. The sufferings of Christ are the great axle-tree upō which the whole heavens (as it were) of the Scriptures (both of the Old and New Testament) move, and turne about. They are the great base or foundati­on upon which the glorious God hath founded and raised that same royall and magnifi­cent spirituall Temple, for the glory of his name, and for the [Page 222]honour of his Majesty, even to the dayes of eternity; a farre greater building then the frame of heaven and earth, whose stones are living stones, the innumerable number of the Saints redeemed from the earth.

That in the Lamentations of Jeremie, 6 1.12. is usually un­derstood of Christs sufferings: Is it nothing to you, all ye that passe by? Behold and see if there be any sorrow like unto mine, &c. As Solomon speaks of his rare patterne of a vertuous wo­man, Prov. 30.29. Many daugh­ters have done vertuously, but thou surpassest them all: So we may say concerning Christ & other sufferers, Many others have suffered verygreat things, many a weak bottome of flesh and bloud hath been oft deep and downe laden with these rich burdens, this heavenly commodity, (for so afflictions [Page 223]are) but the Lord Christ suf­fered beyond them all. Yet am I far from their judge­ments (to put in one word concerning this by the way) who conceive, that Christ suf­fered the paines of hell, or any feares of hell, or any wrath of God, including any feare of hell, or of being finally forsa­ken by God, even then when he cryed out, My God, my God, why hast thou forsaken me? No, I do not beleeve that the least degree of that spirit of faith which was in him at any time before, was either quelled or quenched by all those flouds of affliction, and dolors, that had now broken in upon him, and overwhelmed his soule: Onely (it is true) God did not stand by him, either to deliver him from the things he suffe­red, that they should not come upon him, nor yet any wayes to break the strength, [Page 224]rage, and fiercenesse where­with they came upon him, God let them have their full scope and play (as it were) up­on him, (a point wherein he usually favours his adopted children, in times of sore try­als, more then he did his natu­rall Son.) This was that his be­ing forsaken of God, (I con­ceive) which he did not so much complaine of neither in that crying out of his, (as is most probable) but rather was therein an earnest remem­brancer to his Father of the cause and end of those extre­mities he now lay under, be­ing so forsaken by him, which was the Salvation and Re­demption of the world. My God, my God, why hast thou for­saken me? As if he should have said, Oh, I beseech thee re­member and consider why and wherefore it is, for what end thou hast thus dealt with me, [Page 225]and left me to these grievous extremities: Remember, that thou hast forsaken me for a time, that thou mightst never leave nor forsake those that shall beleeve in me, to the dayes of eternity: Which is not so to be taken neither, as if there had been any abso­lute necessity to have called upon God his Father, to re­member or consider such a bu­sinesse as this, as though other­wise he would have forgotten it, or passed it over: but this he speaks chiefly for our sakes, that we might be filled with the greater confidence, both of his owne love towards us, and care of our salvation, who in the utmost of his own ex­tremities so carefully remem­bred the things of our peace, and cryed to heaven with that vehemencie for us: as likewise of his Fathers love towards us, who was so earnestly [Page 226]sought unto, and put in mind of us, by one whom he so dear­ly and tenderly loved, as his onely begotten Son, and that at such a time, in such an hour, the like whereof the Sun ne­ver saw before, nor was like ever to see againe. But this by the way.

Onely now (in a word) con­sider, 7 how the greatnesse of such a person as Jesus Christ was, being made a man of sorrows, yea of greater and deeper sorrows far then wee are, ought to prevaile with us, yea and to command the greatest and deepest patience from us, in times of the grea­test afflictions. Shall we think much, and mutter, and grow into impatiencie, because we are put to draw a little in a yoak of affliction, when he that was ten thousand times greater then the greatest of us, yea greater then the whole [Page 227]world put together, more holy, and righteous, and ten thou­sand times more deserving then the greatest Saint a­mongst us, to have been spa­red, to have been excused from any such service as this: When he (I say) hath borne the same yoke before us, and laboured and toyled in the same fire with us? As the wo­man of Samaria expostulated with our Saviour, (nor know­ing to whom she spake) Joh. 4. What, art thou greater then our father Jacob, which gave us this Well, and he himself drank there­of, and his sons, and his cattle? So let me reason home the point with you, (whosoever thou art that refusest to drink of the waters of this Fountaine of Life, because they are bit­ter, and wringest the face, and tearest thy soule when they are given thee) Art thou grea­ter then that blessed Sonne of [Page 228]God, the glorious Redeemer and Saviour of the world, who drank himselfe of these waters, and all his Apostles, Disciples, and followers great and small in all Ages, from the beginning of the world to this very day? whom makest thou thy selfe to be, that thou shouldst think of pleading any priviledge of exemption in this case? The holy Ghost hath somewhat an unusuall, but a very high and great expression it is in Ezek. Chap. 31.16. con­cerning the destruction and fall of that great and mighty Potentate of the world, in those dayes, the King of As­syria, I made the Nations to shake at the sound of his fall, when I cast him downe to hell, with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanus: all that drink water shall be comfor­ted, in the nother parts of the [Page 229]earth: That is the expression I meane, They shall be comforted. By the trees of Eden, and the choice and best of Lebanon, He meanes other great States, Princes, Kings, and Monarchs of the world, that had dranke water in their times, that is, increased their strength and power, though now they were laid low in the dust of the earth, these (saith God) shall be comforted, when this same over-growne King of Assyria shall come in to them, and share of the same misery with them. The Prophet Esay ex­presseth the same passage nota­bly, though with variety of phrase and words, Esay 14.9, 10. Hell from beneath is mo­ved for thee, to meet thee at thy comming: it stirreth up the dead for thee, even all the chiefe ones of the earth; it hath raised up from their thrones all the Kings of the Nations. All they shall [Page 230]speake, and say unto thee, Art thou also become weak as we? art thou become like unto us? It is a kind of ease, and satisfaction, and comfort, to men of inferi­our and meaner condition, when they are otherwise then they would be, that yet they have the company of their betters with them: So (my brethren) since we have the great glory of heaven and earth with us in our condition of suffering, ought we not to be comforted in the midst of all our infirmities, weaknesses and combats in the world? should we not drown the sense and apprehension of all our griefe and sorrow, in the tran­scendent excellency and great­nesse, the unconceiveable Ma­jesty of him, who drank of the same brook in the way with us, and became like unto one of the poorest and weak­est of us, in the depth of his af­flictions? [Page 231]And ought we not to be ashamed and confoun­ded in our selves, at the most secret repinings and grudgings of our hearts within us, be­cause of our troubles, who are but dust and ashes, vile and despicable creatures, and next to so many nothings, when he that is now made higher then the heavens, and set downe at the right hand of Majestie, and every way as full in all good­nesse, as he is excellent in glo­ry, when time was, had his hand upon the same plough with us? You heard before how our Saviour himselfe rea­sons in this point, and teach­eth men to reason after the same manner, Mat. 10.25. The Disciple is not above his Master, nor the servant above his Lord: Meaning, that no man gives greater respects, ho­nours or priviledges to Scho­lars or servants, then they doe [Page 232]to their Masters and Lords. It is enough for the Disciple, that is, it is a good, and large, and sufficient allowance, where­with they that are in the con­dition of Disciples and ser­vants, may be well conten­ted, if the Disciple be as his Master, and the servant as his Lord, namely, in termes of honour, respect, and other priviledges.

It is recorded in the Story of the Martyrs, of one Roger Bernard, a Suffolk Martyr, in Queene Maries dayes, that by the help of this very Scripture, The Disciple is not above his Master, &c. the Spirit of God striking in with it, composed and strengthned himselfe pati­ently to beare, first, the scoffes and threatnings of his Popish adversaries, and then death it selfe. And the truth is, that he that shall think much, and take it any wayes heavily at the [Page 233]Lords hands, that he hath any of these burdens of affliction laid upon his shoulder, doth in effect, and in deeds say one of these two, Either that God was unrighteous to lay sor­rows upon Christ, or that him­selfe is greater, and more holy, and more worthy to be spared then he. Let men choose which they will of the two, there will be found no lesse then Blasphemy in the lightest of them. And thus much for the ninth Motive.

CAP. XII. The former Exhortation yet fur­ther strengthned by three other Considerations.

TEnthly, Motive 10 1. consider further, to advance that great and glorious work of patience in your soules, when the pangs of afflictions shall take hold upon you, that as the Lord Je­sus Christ suffered afflictions, (as you heard) yea was the chiefe sufferer, the King of suf­ferers, (of which dignity the crowne of thornes might be an ensigne) so he was a rich patterne and example of pati­ence in all he suffered. How heavy soever the burden was that was laid on him, he nei­ther repined at it, nor threw it off: How hard or uneasie soever the yoke was that was [Page 235]put about his necke, hee ne­ver went about to burst it, or to cast it from him. Whatsoever he suffered either from God or men, they never suffered any thing back againe from him, through the least impatiencie. The Scripture speaks much, and very great things concerning the meek­nesse, and sweet composednesse of Christ, under all those sore tryals, and deep provocations that were put upon him. The Prophet Esay (in this a type of Christ) speaks thus of himself, Esay 50.6. I gave my back unto the smiters, and my cheeks unto the nippers: I hid not my face from shame and spitting. He gave them his back, and let them lay on freely; he made them pay nothing for it, in any way of punishment or revenge taken of them. And more plainly of Christ himselfe, Chap. 35.7. He was oppressed, and he was affli­cted, [Page 236]yet did he not open his mouth: He is brought as a lamb to the flaughter, and as a sheep be­fore her shearer is dumb, so opened not he his mouth. Yet did he not open his mouth, he was oppressed, &c. That is, though his affli­ction was of that kind of affli­ction, which of all others is apt to provoke men to impa­tiencie, and wherein men are ready to think they have a li­berty to betray their discon­tents, (and so in some kind, it is true, they have) his afflicti­on was oppression, his enemies carried matters against him with a high hand of injustice and cruelty. Now oppression (as Solomon tels us) hath a kind of malignity in it, Eccles. 7.7 above other injuries that may be done to a man; It makes a wise man mad. Yet though he was op­pressed with a high hand, (as was said) his innocencie and righteousnesse most accursedly [Page 237]taken from him, by false wit­nesse, and unjust Judges both, yet he opened not his mouth, that is, he did not bewray the least trouble or perturbation of his spirit within him. He is brought as a lamb to the slaughter, which we know is a poore, weake, harmlesse creature, suffers it selfe to be carried or driven, and never doth, nor attempts any harme against him that carrieth or driveth it; carry or drive it whither he will, (as other beasts sometimes doe.) Yea further, as a sheep that is dumb before her shearer, so openeth not he his mouth. A lamb when it is carried or led (haply though it be to the slaughter) may yet take it patiently, be­cause it knowes not whither it is carried, or led it knowes not whether it be carryed to be made much on, and to be bet­ter fed; and though it did know, yet being wholly desti­tute [Page 238]of strength to make any resistance for it selfe, it had as good be patient as otherwise: But now for a sheep to be dumb before her shearer, when she seeth her fleece go­ing from her, and he standing by her or before her that doth rob and deprive her of it, and withall having more strength to struggle and wrastle then a lambe hath, yet to make no complaint nor offer to doe any thing against him that thus takes away her covering from her, which is all the wealth and estate the poore sheep hath in the world, this is a lively and home resemblance of the great and deep patience of the Lord Christ, when he saw those before him, that hee knew would take away his fleece from him, even all that he had in this world, to his precious life it selfe. Yea when they were in the deed doing, both [Page 239]when he stood in judgement before Pilate, and the High­priests, and afterwards when the Soldiers were busied in the very act of crucifying him, all this while he let them goe on with their shearing, never dis­covered the least signe of dis­content or impatiencie in all these bitter, grievous, and un­just things that were done un­to him: Insomuch that (as concerning the similitude of the sheep dumb before the shearer) I doe not conceive that the holy Ghost so much made use of it, because such a thing was now extant and found in the creature, as a disposition of si­lence under shearing, in the sheep: but rather, that God in the very creation gave this nature, property and disposi­tion to the creature, that he might have some lively and fresh colours to represent and expresse to the life, the sweet [Page 240]patience of Jesus Christ, when time should be.

Now then consider (my brethren I beseech you) in a word, 2 how far such an excel­lent patterne of patience, in such a person as Jesus Christ was, should in reason and due consideration of things, carry us in a way of imitation, and like subjection unto God, in times of tryall. Can we heare of that Lambe of God, brought as a lambe to the slaughter, as a sheep that is dumbe before the shearer, not opening his mouth, and shall we spurne, and kick, and rage, and teare, and some at the mouth, when any thing crosseth our desires in the world, though the trouble or danger be far off from a lea­ding to the slaughter? Shall he that was the onely begotten of his Father, the great Heire of heaven & earth, that had pow­er to have taken vengeance [Page 241]on all his enemies and perse­cuters at once, onely with the breath of his displeasure, and so to have delivered himselfe from all his troubles, with as much ease as Sampson delivered himself out of the hands of the Philistims, when he brake the greene withes like a thred of tow, wherewith they had bound him: Shall hee (I say) with such profound humility and glorious patience, (as you heard) endure those bitter, re­proachfull, those most unjust, cruell and accursed dealings, and that from sinners (as the Scripture speaks) from the vi­lest and most notoriously wic­ked of men; and shall wee, whose foundation is but dust, (as the Scripture speaks) who must shortly say to corruption, Thou art my father, and to the worme, Thou art my mother & my sister, (as Job significantly represents the condition of a man that [Page 242]keeps house in the grave) and that otherwise are dryed, sea­red trees, fit for the fire, vile and sinfull I meane, and many wayes deserving the worst of all we can suffer and endure; shall we swell and boyle with indignation, and break out in any distempered, extravagant behaviour or demeanour of our selves, when God shall bind us with the cords of affli­ction, and lay the rods of his chastisement upon us? Oh (my brethren) me thinks there is neither man nor woman, young nor old, poore nor rich, that either knows or loves the Lord Jesus Christ to any pur­pose, that shall be able to en­dure or beare himselfe at such a distance from him, in such a sweet and lovely example, as that of his patience was. Come (saith Thomas to his fellow Di­sciples, hearing that Lazarus their friend was dead, Ioh. 11.16) [Page 243] let us goe also, that we may die with him. His great affection to the man, moved him to de­sire & wish communion with him in a condition otherwise far from being any wayes de­firable: how much more should we desire communion and fellowship with so great a person, and one that ought to be nearer and dearer to us then ten thousand of the swee­test friends we have in all the world, and that in so sweet and lovely a practise, as this of his never-sufficiently admired patience? Come, if not for love, yet for shame, let us suf­fer patiently with him. A conformity with Christ, in all his imitable perfections, should advance it selfe in the desires of all that are called Christi­ans, even above that life and salvation which comes by him.

In the eleventh place, Motive 11 3. consi­der [Page 244](more briefly) that put case you should be partakers with him in the communion and fellowship of his suffer­ings, and be divided from him in his patience under his suffe­rings, you will lose a great part both of the glory and comfort of being conformable to him in one thing, for want of con­formity in another. It is in­deed a thing comfortably glo­rious, to be in with Christ in his sufferings, that is, to suffer in his cause, or for the same cause that he suffered: But yet to be impatient or disconten­ted under such sufferings, is like the X before the L in an accompt by letters, which puls back and abates a good part of the other number. Impati­encie or discontentednesse in such a case, doth (as it were) traduce and reproach the suf­ferings of Christ, (I mean the sufferings of the Saints with [Page 245]and for Christ) in the thoughts of other men, and is apt to bring up an evill report upon them in the world, as if they were poore and beggerly, not able to beare their own char­ges, or as if the bitternesse that is in them were predominate over the sweet and comforta­ble. Oh Daniel, (saith King Darius to the Prophet, now in the Lions den, Dan. 6.20.) Is not thy God whom thou alway servest, able to deliver thee from the Lions? We may demand somewhat the like question of those that are in the midst of Christs sufferings, concerning the sufferings themselves, Are not the sufferings thou indu­rest, in respect of the glory and comfort of them, able to deli­ver thee from themselves, in respect of the sorro wand dis­cornfort of them? Therefore consider thy case well; thou hast no cause to be impatient: [Page 246] Paul hath a saying, Gal. 2.19. that he through the Law was dead unto the Law: Meaning, that finding an impossibility in it to be observed by him, by reason of the weaknesse of his flesh, and considering hereupon that he could never then be justified by it, by this meanes he became dead to it, that is, took his affections quite off from ever having any thing to doe with it, more or lesse, for his justification; he would ne­ver honour it with the least dependence upon it that way: But doubtlesse concerning our sufferings with Christ, we may or should say the contrary, namely, that through the suf­ferings of Christ we are alive to these sufferings; through the honour and peace that doth accompanie them, wee should rejoyce and take pleasure in them, as Paul saith he did.

Therefore they that repine, 4 or are disconsolate and impa­tient under them, disfigure that which is beautifull, and excellent, & glorious in them. Hence it is that the holy Ghost himselfe doth so frequently, so earnestly exhort and incou­rage those that suffer, to pati­ence, cheerfulnesse, yea and joyfulnesse in all their tryals, chiefly (I conceive) lest the Crosse of Christ should suffer, and be it selfe (as it were) cru­cified, by the impatiencie and discontentednesse of those that beare it. Let your patient mind be known unto all men, Phil. 4.5. And againe, Let us run with patience the race that is set be­fore us, Heb. 12.1. And, Let patience have her perfect worke, &c. Jam. 1.4. besides many like places. And not to pati­ence onely, but even to joyful­nesse, and cheerfulnesse: Count it all joy, (saith James 1.2.) [Page 248] when ye fall into divers tentations, &c. So Peter, 1 Pet. 4.13. But rejoyce in as much as ye are par­takers of Christs sufferings. And our Saviour himselfe, Mat. 5.11, 12. (to let passe other Scrip­tures without number) Blessed shall you be when men shall revile you, and persecute you, &c. Re­joyce and be glad, &c. Thus you see then, that your patience in sufferings doth adorne your sufferings, which otherwise are not themselves, carry not that beauty and glory in them, whereof they are capable.

In the twelfth place, Motive 12 for the further inriching your selves with that heavenly treasure of patience, 5 consider that more fully, (which as I remember we touched on the by in a former Motive) that there is a necessity of all our tryals and afflictions whatsoever, from the greatest to the least of them; so that there is none of [Page 249]them can be spared, without losse and disadvantage to our spirituall estate: We should not be cleane and smooth wrought for heaven, if but one stroke of the hammer were a­bated: If God should scant us in afflictions, and not give us a just measure, and sufficient allowance therein, we should be found but unpolished and rough Christians: Holinesse will never be seen in that per­fect beauty on us, which by the help of afflictions it may. As you see it is in vessels of silver or gold, (and of course metall too) as platters, or ba­sons, or the like, that after they are forged or cast, and framed to the similitude of that vessell which the workman intends to make; before they be fini­shed and made meet for the use of a great house, (as the Apostle speaks) or of a great person, the workman sits [Page 250]downe, and beats it round a­bout, and gives it many a stroke with a hammer: and though the effect or good that every stroke doth to the piece, cannot be distinguished, or seen apart from the other; yet the workman can tell you, (yea reason it self may inform you) that it would have been a deformity in the work (more or lesse) if any one of those strokes had been wanting; there would have been some uneavennesse or other, some­thing offensive, and matter of exception to a judicious eye: So when the great God of heaven and earth hath forged, and moulded, (as it were) and rough cast a vessell of glory, an heire of heaven and the world to come, which he doth by enabling him to beleeve in Je­sus Christ, and putting a prin­ciple of grace into his soule, there wants yet (for the most [Page 251]part) many degrees of grace and holinesse; such a vessell wants trimming, and finish­ing, before it be meet for the Kingdome of heaven. There are many corruptions and car­nall distempers, many offen­sive & unseemly things about him, that must be some waies healed or removed, before he enters into his Masters glory. And though every tryall and affliction we passe through in the world, be not particularly and distinctly to be seen or discerned upon us in the pecu­liar benefit, fruit, and effect it hath on us; yet the whole work when it comes together, wherein every particular af­fliction hath had its hand, and contributed more or lesse un­to it, it will be glorious and worth the looking on.

Now the finishing and per­fecting of the Saints, 6(in re­spect of second means or cau­ses) [Page 252]is chiefly by afflictions, as the Apostle James seems to in­timate, Iam 1.4. Let patience have her perfect work, that you may be perfect and intire, lacking nothing. Patience (I conceive) may be said to have her perfect work, when these four things concurre

First, when all kinds of affli­ctions and tribulations, where­unto God calls a man, are suf­fered by him, so that he de­clines, or shifts off none, in any sinfull or unlawfull way, when a man will not choose his crosse himself, but give God free leave to choose it for him.

Secondly, when a man waits Gods time and leasure for his deliverance, and breaks not off his yoak from about his neck, till God himself doth it. As those three servants of God came not out of the fie­ry furnace till the King him­selfe discharged them, and [Page 253]gave them free liberty to come forth, Dan. 3.26.

Thirdly, when a man seeks and endeavours himself unfai­nedly, to compose and settle his heart in a sweet and hum­ble frame under afflictions, by the best means and considera­tions he knows how to come by; As Eli did, 1 Sam. 2.18. It is the Lord, let him do what seemeth him good: And Iob in the like manner, Shall we re­ceive good at the hand of God, and not evill? Iob 2.10. besides ma­ny others.

Fourthly, and lastly, when he turns aside, or lends a deafe eare unto, or opposeth all such thoughts of heart-rising with­in him, that any way tempts him to impatience or discon­tent. As David seems to have done, Psal. 42.11. and Psal 43.5. where he challengeth and expostulateth with his soule, why it did disquiet it self, (for [Page 254]so the originall phraseth;) and Iob again after the same man­ner, Iob 13.14. with many others.

Now (saith the Apostle) let patience thus have her perfect work, that you may be perfect and entire; [...], clearly implying, that afflictions kindly enter­tained, and well and tho­roughly digested by patience, puts men and women, that are beleevers, into an immediate preparation or qualification for glory, and the Kingdome of heaven; for I conceive it must be some such thing as this, that is intended and ai­med at in those severall ex­pressions; perfect, intire, wan­ting nothing.

First, it is evident, he doth not speak here of any outward or earthly perfection, consi­sting in any abundance or ful­nesse of outward things; here [Page 255]was no occasion to speak of any such perfection.

Secondly, it is as evident that he doth not speak of justi­fication, or of any perfection that way; neither hath pati­ence, or any work of patience any thing to do with the busi­nesse of justification. There­fore it must be meant of san­ctification (either in whole or in part) and the perfection thereof, which is the great Qualitas Symbolica, the sym­bolizing quality, wherein heaven and earth, God and his creature agree, and so the one made capable of the other: We cannot stand now to sift out the difference be­tween the three expressions any further.

That expression which you have likewise, Heb. 10.36. 7 seems to look the same way. You have need of patience, that after you have done the will of [Page 256]God, ye may receive the promise: By doing the will of God here, I conceive he may well mean beleeving, which is called both the work, and the will, or com­mandement of God; This is the work of God, (saith our Saviour to the Jews) Iohn 6.29. That ye beleeve in him whom he hath sent. And 1 Iohn 3.23. This is then his Commandement, that we be­leeve in the name of his Son Ie­sus Christ. By receiving the promise, I conceive he means the receiving of that salvation actually and compleatly, which is promised in the Gospel, by a metonymie of the act for the object (a figure frequent in the Scripture.) Now (saith he) when, and after you have be­leeved, there is somewhat be­tween you and actuall salvati­on, though you have now a right and title to your Masters joy, sufficiently warranted by the Laws of heaven, yet are [Page 257]you not yet capable of entring thereunto, not capable of the possessiō of heaven, at least with that capacity which the wis­dom of God ordinarily chuseth for the creatures immediate qualification for glory: This must be wrought by trials and afflictions patiently endured: Yee have need of patience, &c. that, &c. Implying, that there needs come nothing more be­tween a beleever, and the end of his hope, the salvation of his soule, but only a wise and pati­ent bearing of afflictions. I only adde that one place more, 1 Pet. 5.10. And the God of all grace, &c. when you have suffe­red a little, make you perfect, &c. Implying, that it is not Gods manner or method in his fini­shing up, or perfecting his Saints for heaven, to do it without sufferings. These are as his fine files, to polish his spirituall work in the hearts [Page 258]of men withall. So that the Scripture seems to lie very cleare in this, that afflicti­ons falling in conjunction with patience in a Beleever, are an onely meanes for the perfect ripening and prepa­ring him for heaven; in which respect there cannot but be conceived a very prime and weighty necessity of them.

Now then (in a word) con­sider the great importance of this motive also, 8 to establish your soules in patience under all your afflictions whatsoe­ver. Alas, will you be froward and disquieted in your spirits against them? they come to doe you a choice piece of ser­vice, which all the wealth, sil­ver, gold, houses, lands, friends you have in the world, cannot doe without them; nay (if we speak of the ordinary power and dispensation of God a­mongst his Saints) which the [Page 259]Word of God it selfe, nor the ministerie of it, yea (upon the ground of this limitation) which God himselfe cannot doe without them. They come to help you on with that wed­ding garment, wherein you are to be presented to the Lord, and Bridegroom of your soules, in his royall Pa­lace of heaven; they come to consummate and perfect the work of Grace and holinesse in you; and will you be offen­ded at messengers that come about such holy and solemne occasions as these unto you? that come to break with you, and treat about your actuall taking possession of the gates of immortality? they are (as it were) a selected band of the powers of the world to come; they come to your safe con­duct into the Kingdome of heaven. Will a man rob his God? (saith the Lord himselfe in [Page 260] Mal. 3.8.) Meaning, that no man endued with reason or cōmon sense, wil provoke him upon whom they mainly de­pend, & from whō they expect their chiefest good. So may I say unto you, upon somewhat a like ground, Will you be of­fended at, and will you grieve and provoke your afflictions, upon which you doe (and must after a sort) depend, for your spirituall accommodations for heaven and happinesse, and which in this respect you should reverence and honour as the Galatians did Paul, even as an Angel from heaven, yea as the Lord Christ himselfe? This is a twelfth Motive.

CAP. XIII. The duty of Patience further re­commended by two special con­siderations more.

AGaine, Motive 13 to make all quiet and calme within, when troubles are without, consider yet further, (that which hath some affinity with the former) that as all your afflictions are of Gods sending, (as you heard before) and withall, are mar­vellous usefull and necessary for you, and that in matters of the greatest and weightiest importance, (as you heard last) so is the intent and purpose of God in sending them, none other (or at least, he hath no intent in sending them, more ruling or prevailing with him) then this, that they might ac­commodate you in your spiri­tuall [Page 262]affaires, in such a way as was lately expressed unto you. This consideration, were the heart truly ingenuous, and of a right temper and disposition indeed, could not but gain and win much upon it. But first for the truth of what we here affirme, the Scriptures lie clear before us, in this, that that good which afflictions doe us in any kind, is truly and real­ly intended by God; and that afflictions are sent from his presence to us, for this very end and purpose, that they might pleasure us, and be bles­sings unto us in our spirituall affaires For they verily (speak­ing of the parents of our flesh) for a few dayes chastened us after their owne pleasure, Heb. 12.10 but he for our profit, that we might be partakers of his holinesse. You see hee makes a manifest opposition between naturall parents and God, our spirituall and hea­venly [Page 263]Father; yet this, not so much in the measure of corre­ction or chastisement, as in the end and intent of giving cor­rection. They, the parents of our flesh, for a few dayes chaste­ned us after their own pleasure: For a few dayes, that is, during our nonage and childhood, which continued not long, we soon outgrew the time of cor­rection, from the hands of our naturall Parents: Implying, that our chastisements from God will be but proportiona­ble hereunto for their continu­ance neither; we shall soone outgrow the time of our affli­ctions; our spirituall nonage will be past when we come to heaven. They chastened us for their owne pleasure, [...], that is, (word for word) according to what seemeth unto them: Meaning, that they have (ordinarily) no stea­dy or deliberate end pro­pounded [Page 264]to themselves in gi­ving chastisements to their children, but onely their own wills and sudden apprehensi­ons: But God (saith he) cha­steneth us for our profit: That is, he very graciously and delibe­rately propounds this end to himselfe in his chastisements, our spirituall profit and ad­vantage; and that particular­ly in our nearer and more full communion with him in his holinesse. So againe, 1 Cor. 11.32. When we are judged, we are chastened of the Lord, that wee might not be condemned with the world. That we might not bee condemned, that is, with this gracious and bles­sed intent and purpose on Gods part towards us, that we might not be condemned with the world. We shall not need to heap up more proofes this way. 2

Now then having won this [Page 265]ground, let us work a little up­on the advantage of it, to strengthen the hand of your patience. Though afflictions were in their nature and kind medicinall and healing, and still sorted and issued to good with you; yet if God should send them upon you, meerly to feed or satisfie his anger or displeasure conceived against you, and should no wayes seek your good in them; or as the Story goes of Achilles, thrust­ing his speare through Tele­phus his enemie, meaning to have taken away his life, but casually preserved it, by lan­cing an Imposthume within him, which (it is like) other­wise would have been his death; Or as some Physitians sometimes give strong and dangerous physick to men, ra­ther to try conclusions, and see an experiment how their drug will work, then to save [Page 266]or preserve the life of the man: If God (I say) should let loose afflictions and tentations upon us, upon any termes of neg­lect and contempt of us, as if he took no care, regarded not what became either of men or afflictions, whether either they lived together, or peri­shed together, or the like, there were much more cause (at least colour) of taking things heavily and disconten­tedly at the Lords hands; such a circumstance might be as a piece of covering to hide the nakednesse and uncomlinesse of impatience, from the eyes both of God and men. But the intent and purpose of God in laying any of the rods of his chastisements upon us, being so sweet, and gracious, and de­sirable, as onely (or at least mainly and principally) the seeking of our greatest good, the bringing upon us the great [Page 267]blessing of life & immortality, (as you heard) if now we will be froward unruly, and ungo­verned in our spirits, & lift up the [...]eele against him that smiteth us, upon such termes, shall we not be unreasonable altogether, and brutish in our behaviour towards God, and little of men, and least of all of Christians to be seen in us? Shall I not drink (saith our Sa­viour to Peter, when he began to lay about him, and to be impatient for Christs cause) of the cup which my Father hath given me? Joh. 18.11. Imply­ing, that that affection with which he knew God the Fa­ther had appointed out these sufferings unto him, and that he intended onely good, and no evill to him therein, was an abundant motive and ground unto him to take and under­goe them willingly and pati­ently, without contesting or [Page 268]contending with any man about them. As to intend evill in doing good, to make good words, or a kindnesse done a gin & snare to a man to bring him into trouble, if it be disco­vered and knowne, wholly drownes and defaces all the good a man receives by such a kindnesse, and cuts off all thoughts and purposes of thankfulnesse: So on the con­trary, when a man really and cordially intends good in evil, that is, though a man puts a­nother to some smart, or losse, or other inconvenience for the present, yet if such an intent in him be certainly known to the other that suffers the present losse, this also should bury and dissolve all sense and thoughts of whatsoever he suffers. But I make haste. This for a thir­teenth consideration.

Againe, Motive 14 to sweeten this bit­ter cup of afflictions, 3 that it [Page 269]may goe downe without any rising up of the soule against it, consider, that troubles, ten­tations and afflictions in the world (especially in a professi­on of Christianity and true godlinesse) are as way-marks unto us, in our pilgrimage through the wildernesse of the world, to give us intelligence that we are, or (at least) may be in the way: They are ne­gative signes or pledges (at least) of the right way to life and salvation, though not al­wayes positive and affirma­tive. By a negative signe, I meane such a thing, by the want and absence whereof, the absence of some other thing may be concluded, or at least justly suspected and fea­red; though by the presence of them, the presence of the thing cannot be so certainly collected or inferred. This is the nature and property of [Page 270]that which we call a positive or an affirmative signe. As the want of a mans head upon his shoulders, or trunk of his bo­dy, is a certaine negative sign of the absence of life, but the standing of the head in its na­turall place, is no affirmative signe of the presence of life, because this may be taken a­way by many other meanes, besides the taking off the head from the body.

So then this is the Conside­ration I now hold forth unto you, that your tryals and affli­ctions in the world are thus far signes unto you, that you are in the right way that lea­deth unto life, so that you may have much more peace and rest in your soules (this way) with them, then you could have without them: They are Sacramentall to the children of God, and come still with healing of the wounds of fears [Page 271]and doubtings under their wing. And hence it is that our Saviour calls the tentati­ons and sufferings of a Chri­stian, a Baptisme wherewith he is baptized, Mat. 20.22. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptisme that I am baptized with? They are cal­led a Baptisme, because they have a Sacramentall nature, a sealing and confirming pro­perty in them, a spirit of a ho­ly incouragement ruling in them. And so Paul implyeth, Phil. 1.8. Which is to them a signe of perdition, (speaking of the persecutions they endured from their enemies, together with their constancie in endu­ring them) but to you of salva­tion, and that of God. And ver. 7. he makes their sufferings a Christian and warrantable ground for him to build a hope and perswasion of their [Page 272]salvation. And in the 1 Pet. 5.10. But the God of all grace, who hath called us into his eternall glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. In which words the holy Ghost implyes, that God is not wont to effect these great things in men, spirituall perfection, establishment, and strength, without afflictions.

If you should want them altogether, 4 you would sooner or later feele the want of them in another kind, though you had many other sweet and gracious pledges, that your feet were in the wayes of peace, and that your conditi­on were a sanctified estate, yet except now and then, first or last, you had the testimony and seale of afflictions added to the other means & grounds of your comfort or assurance this way, you would find these [Page 273]ever and anon lame, and hal­ting, like a broken tooth, or sliding foot, (as Solomon spea­keth.) Such passages in the Scripture as those, Heb. 12.6, 8. and Acts 14.22. will be apt still to be rising up against you, and will seeme to affront any peace, any assurance that shall settle in your soules, without the consent and subscription (as it were) of afflictions, unto it: For whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth: And ver. 8. If therefore ye be without correction, whereof all are parta­kers, then are ye bastards and not sons. What conscience under heaven, though otherwise ne­ver so well provided and bal­lasted with grounds of hope and assurance of salvation, is able to beare up against the powerfull streame and torrent of these and such like Scri­ptures, but will ever and anon [Page 274]be over-borne, and carried down the streame with them, except they have walked upon the Lion and the Aspe, (as Da­vid speaks) except they have drunk of the cup of affli­ction more or lesse, and then these, and many more Scri­ptures of the same confedera­cie with them turne after you, and goe along joyfully with you, and strengthen the band and retinue of your grounds of hope marvellously, and with a high hand. To mention no more for the present, but onely that passage, Act. 14. We must through many afflictions enter in­to the Kingdome of God. Can he that never meets with afflicti­ons all the time of his abode upon earth, think that he is in that way, or entry, that leads into the Kingdome of God? How shall then this Scripture and such like stand, or be ful­filled? And therefore it was a [Page 275]good saying of Luther to this purpose, Si mundus non offende­retur in me, ego offenderer in me­ipso: If the world did not stum­ble and take offence at me, I should be offended at my self: His meaning was, that if hee had had a smooth & calm pas­sage through the world, and no man to fall foule on him, to be as scourges in his sides, and thornes in his eyes, if he had had no messenger of Satan gi­ven him to buffet him, his con­science would still have beene enditing bitter and hard things against him; and it is like that those Scriptures men­tioned, (with others of like importance) would have been more troublesome and grie­vous to him, then all his ene­mies and persecutors toge­ther.

Well then, 5 for the ground of this consideration, I con­ceive it is firme enough, and [Page 276]sufficiently established, that af­flictions doe a Christian man or woman speciall service this way; they are as thornes to stop many a gap, at which much of their comforts and peace would be otherwise rea­dy to break out, and be gone from them; and those very Scriptures that now are ready to build them up in their faith, if they did not find their souls and consciences fenced with such thornes, would be ready to destroy it. Let us briefly set this consideration also to work, upon that building of patience which we have in hand. What? have we cause to be impatient under those burdens, the bearing whereof doe excuse us from bearing others that would be seven times heavier? Or had we ra­ther that God should lay (as it were) the weight of his loyns upon us, in inward feares, and [Page 277]astonishments, & consternati­ons of soul, then his little finger only in some outward tryals? Had we rather be alwaies un­der the lash and sore stroke of that and such like Scriptures, If you be without correction, then ye are bastards and not sons, then suffer a little in the flesh, whereby you may be able to stand like Princes before them, (as Job speaks in another case) without being any waies a­fraid, or appalled in consci­ence at them? What though the affliction cuts somewhat deep into the flesh, and be somewhat heavy and trouble­some to be borne: yet this consideration, that there is no other shield or buckler against that sword of the Spirit, that is so quick and powerfull, sharper then any two-edged sword, (as the Apostle speaks) piercing even to the dividing asunder of souls and spirits, should (me thinks) [Page 278]weigh against and counter­poyse all the bitternesse and troublesomnesse of them?

If a man were to travaile a long journey, 6 upon businesse of great importance, to a place where he never was before, a great part of his way lying through vast wildernesses and deserts; but before he sets forth on his journey, he should be informed by some that knew the way perfectly, that after so many dayes journey he should come to such an ill piece of way, it may be a thic­ket or bushie place of thornes and bryars, and again, after so many dayes more, & about such a place, to another piece of deep sandy way, &c. now when a man is upon his jour­ney, and findes that his way way falls out, and proves just as it was told him, and comes first to the thornes and bryars, and afterwards to the sand, [Page 279]though the one scratch him a little, and teare his cloathes or his flesh, and the other be wearisome and tiresome to him; yet the apprehension of an hope that all this time he is yet in his right way, and shall ere long come to the place of his rest, where hee would be, doth more then re­compence the inconvenience of his way; his thornes, and bryars, and sandy way, are a joy and gladnesse of heart unto him, though they be a little troublesome otherwise: In such a case as this, the say­ing is true, Esse solent magno damna minora bono. In like manner a Christian having a journey to heaven, a place where he never came as yet, nor ever went step of the way, till he came into the world, his way lying through the great desert of the world, where he meets with more wild beasts [Page 280]in the shapes of men, then men indeed, where he meets with few travailers his way, and those few he doth meet with, are as much to seek con­cerning the way as he; but being certified before-hand by the holy Ghost in the Scri­ptures, who knows the way to heaven perfectly, (every foot of it) that this way lyeth through many troubles, tri­bulations, afflictions in every kind, though it is true, when he meets with all things ac­cordingly in his way, these troubles, tribulations, and af­flictions, are grievous to him to passe through, yet the wor­king and reasoning of his soul and conscience within, after some such manner as this, that yet all this while he is in his way, all his signes that were foretold him are come to passe, should in reason allay all the bitternesse of what he [Page 281]endures, and make him a joy­full and glad man in the midst of all his tribulations, and so deliver him out of the snare and danger of impatience. This for a fourteenth Motive or Consideration.

CAP. XIV. Two further Motives pressing the Exhortation unto patience in afflictions.

AGain, Motive 15 (to plead the Cause of so worthy a duty and practise as Patience is, in the Court of Conscience, yet fur­ther) consider, that by a meek and patient bearing the tryals that God shall any wayes lay upon you, you shall doe him as great, as acceptable a ser­vice, as you can doe in any other way whatsoever: you shall shew your selves thank­full [Page 282]unto him for all your mercies, and good things re­ceived, in one of the highest wayes of thankfulnesse; you shall accommodate the affairs of Jesus Christ and the Gospel with as high a hand, as your line or measure can lightly reach unto. God hath many servants that have better hands then shoulders, that can be content to be doing, and are serviceable (to a good pro­portion) in an active way; who yet doe not love to carry his burdens, but had rather go a mile about out of their way, then take up the Crosse of Christ, and beare it after him; they had rather do any thing then suffer affliction. There­fore to beare the Lords bur­dens in this kind, as becom­meth, and to take his corre­ctions reverently, is a choice and speciall service, and which many that are ready to doe [Page 283]other things for him, cannot easily frame or settle them­selves unto. I conceive this was that which Job intended in that answer of his to his wife, Iob 2.10. when she would have had him done that, that should have dispatched him out of his troubles and mise­ries out of hand; Blaspheme, or curse God and die: Ah (saith Iob to her) thou speakest like a foolish woman, that is, like a gracelesse and unthankfull per­son unto God, like one that hadst forgotten all the good that God hath shewed thee, and done unto thee for many years; Shall we receive good at the hand of God, and not evill? As if he should say, The recei­ving of evill at the hand of God, and bearing it patiently, is (as it were) but an equall and reasonable tribute of thankfulnesse we owe unto him, for all the good, for those [Page 284]many and manifold mercies we receive from him; and they that will refuse or think much to do this for his sake, deserve to have their names wiped out of that book of his, wherein those are written, on whom God purposeth to shew further mercy and goodnesse. In this sense Austine under­stands that of David, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits to­wards me? I will take the cup of salvation, that is, (saith Austine) the cup of tribulation, and call upon the name of the Lord: As if that were the greatest and dee­pest expression that David could think of for shewing his thankfulnesse unto God, to take his corrections and cha­stisements from his hand pa­tiently. But of this interpreta­tion (haply) there may be some question.

2 That of the Prophet Mi­cah [Page 285](formerly cited Micah 7.9 upon another occasion) is of a more manifest inclination this way; I will bear the wrath of the Lord, because I have sinned against him. I will beare the wrath of the Lord; that is to say, patiently, and with all sub­mission; because I have sinned against him: as if he should have said, Having disobeyed, and provoked him by sin, I will seek to please and pacisie him the best I may, I will do him the best and most accep­table service I can, that so he may please to cause the light of his countenance again to shine upon me, and to deliver me: and so it follows (in the verse) untill he plead my cause, and exe­cute judgement for me. I will beare, &c. untill he plead, &c. Implying, that bearing the vi­sitations of the Lord, in a pa­tient and due manner, though a man be afflicted for sin, is so [Page 286]well pleasing to him, that it disposeth and inclines him to make haste with deliverance, (as we shall see further in ano­ther motive.) And therfore I conceive that of Peter, to be meant comparatively onely, 1 Pet. 2.20. for what glory (or praise) is it, if when ye be buffet­ted for your faults ye take it pati­ently? but if when ye do well and suffer for it, ye take it patiently, this is thank-worthy, (or accep­table) with God. What praise is it, &c. if, &c. That is, what praise is it, and what thanks is it with God, comparatively, in respect of patience in suffe­ring for well-doing: This on­ly implieth, That the scand a­lousnesse and offensivenesse of those courses, by which Chri­stians draw sufferings upon their own heads from men, do much obscure and veile the glory of their patience in such sufferings, and make it of lesse [Page 287]acceptation with God, then patience in suffering for righ­teousnesse sake would be, not that it wholly quencheth or drowns the praise and accep­tation of it. As suppose the Lord Christ had been but man only, and put case he had suffe­red as innocently and blame­lesly as he did, his patience in those sufferings had been more conspicuous and precious in the sight of God then the pati­ence of the penitent thief, that was deservedly put to death and crucified with him; and yet neverthelesse his patience also in bearing his punishment (especially compared with the reviling and cursed behaviour of his fellow) was very lovely, and doubtlesse in it self of pre­cious acceptance with God. That also is of further conside­ration, touching that in Peter, alledged, That those sins which he spake of, as so much depres­sing [Page 288]or staining the glory o [...] patience in our sufferings for them, are open and scandalous sins, such as the just Laws of Civill States, where Christians live, do take hold of and pu­nish, (as is evident from that place.) And such sins as these, have indeed a speciall enmity, and contrariety to the honour and praise of the patience of those that suffer for them. But if they be sins of another na­ture, lying chiefly between God and a mans own consci­ence, no wayes scandalous to the profession of the Gospel, nor giving advantage to the enemy to speak evill, such as the best of the Saints of God can hardly wash their hands of, or clear themselves, as viz. security, secret pride of heart, inordinate self-love, formali­ty, and outsidenesse in holy ser­vices, and religious perfor­mances, with such like: So [Page 289]that the rod which is laid up­on them, be immediately from God, and not from men, (or at least not from men, with relation to those sins, for which indeed they are chastised) pa­tience in sufferings, though they be inflicted upon us for such sins, is a speciall service to God, and much set by, by him.

If you desire (in a word) to see and conceive more parti­cularly, 3 what manner of ser­vice it is we exhibit and ten­der unto God in our patience under sufferings, and how it differs from that service we do him, in a way of active obedi­ence, and conformity to his will in matter of practise, and wherein the speciall excellen­cy of it lieth, I conceive there is an intimation hereof in that Scripture, Hebr. 12.9. More­over, we have had the Fathers of our bodies which corrected us, and [Page 290]we gave them reverence, shall we not much rather be in subje­ction unto the Father of Spirits, that we might live? Be in subje­ction, &c. Patience in afflicti­ons, is a speciall and peculiar subjection unto God, it is the fullest, and deepest, and weigh­tiest acknowledgement the creature can make, of the abso­lute soveraignty, and domini­on that God hath over it. As on the contrary, frowardnesse and impatiencie under the things we suffer from him, is a kind of disputing and conte­sting with him, a pleading a­gainst the lawfulnesse of that power or authority which he exerciseth over the creature in afflicting him.

The weightinesse of this subjection which is rendered unto God by patience in our sufferings, 4 above that we ten­der unto him in an active or practicall conformity to his [Page 291]will, may be resolved (I con­ceive) into this reason or con­sideration: When a man o­beyeth the will of God pra­ctically, he works out of an inward principle of grace, which is sutable to the wayes and actions of such an obedi­ence, and so what he doth in this kind, is connaturall and pleasing to him, and the con­trary inclinations and disposi­tions which should tempt and incline him to doe otherwise, are (in a good measure at least) subdued and broken by the mighty work of the Spi­rit of God within him. But when a man suffers, he hath no suffering principle (as wee may say) within him, to make sufferings any wayes naturall or delightfull unto him; God in the work of regeneration, doth not destroy that which is meerly naturall in man, but onely that which is corrupt [Page 292]and sinfull. As for example, these and such like inclinati­ons and dispositions in a man, are meerly naturall, essentially naturall, and the work of Re­generation doth not touch them or destroy them; a de­sire of freedome from sickness, hunger, cold, nakednesse, pains, torments, death, &c. a desire to see dayes of health, peace, and prosperity in the world, &c. We see desires in this kind were found in Jesus Christ himselfe, (in whose per­son notwithstanding holinesse had its throne) when hee so earnestly besought his Father that the bitter cup of his Crosse might passe by him, Mat. 26.39. Though some understand by this cup, not that of his Crosse or Passion, but that of his A­gonie in the Garden. Either interpretation serves indiffe­rently for our purpose. So Paul speaking not onely of [Page 293]naturall or carnall men, but of men indefinitely, or of all men in generall, Eph. 5.29. Eph. 5.29. No man (saith he) ever yet hated his own flesh, but nourisheth it, and cheri­sheth it, &c. God in Regenera­tion alwayes works a hatred of sin in men, but he never works a hatred of their owne flesh in any: he works desires in men to doe righteousnesse, but he works no desire in any man to suffer evill. Therefore when men suffer patiently things that are wholly contra­ry to the desires and inclinati­ons of nature in them, this is a testimonie of greater weight and efficacie, that a man doth reverence and acknowledge the soveraigne right and au­thority of him that inflicts them, then the doing of such things, or the walking in those wayes which a mans heart en­clines and desires to doe, and to walk in. Hence it is (I con­ceive) [Page 294]that the denyall of a mans selfe, which sympathi­zeth so neerly with (and in a manner includes and suppo­seth) the confession or ac­knowledgment of God, name­ly, in his greatnesse and sove­raignty, is still placed by our Saviour himselfe, in sufferings or taking up his Crosse, not in other services done unto him. If any man will follow me, Mat 16.24 Mar. 8.34. Luk. 9.23.12.8. let him deny himselfe, and take up his Crosse and follow me: Implying, that a man doth not properly deny himselfe, but in volunta­ry and patient sufferings. And so for confessing the Name of Christ, it is spoken of as if it were onely, or at least in a spe­ciall manner done by suffe­rings.

Thus you see we have gai­ned in this ground also, 5 to build upon: our patience in sufferings is a speciall service to God, and indeed of maine [Page 295]conducement to the affaires of heaven, that are yet in the managing here on earth. Therefore now let us briefly sift this Consideration also, and see what we can get out of it, to further that great and spirituall designe we have in hand, the building you up, eve­ry man and woman, in the great duty of patience. What? is it indeed a certaine truth, that our troubles and tentati­ons patiently endured, are not onely of that choice concern­ment to our selves that wee spake of, as well in respect of a further inlargement in this lise, as in the perfecting of us for our glory, but of as great (or rather far greater) con­cernment for the glory of the God of heaven himselfe, and of speciall acceptance with him? What? shall the God of glory himselfe divide the spoil with us, and have part and [Page 296]fellowship with us in the fruits of our patient sufferings; and shall we not rule and over­rule with this consideration, (as with a scepter of gold) all the frowardnesse, muttering and impatiencie of our hearts and spirits, and command them silence with a high hand? yea and that under the grea­test and deepest provocations of speaking, and complaining? Shall we rather give place un­to, and gratifie the foolish and effeminate pride of our hearts, by breaking out in termes of impatiencie, when trouble or griefe is upon us, then build up the throne of heaven upon earth, then set to our seale to the absolute soveraignty and greatnesse of the Almighty, in the sight of the world, where it suffers such contradiction and contestation from men? Have we not cause to enter­taine such an opportunity as [Page 297]this is with all joy, (as James speaks) wherein we may de­clare and expresse our selves upon such excellent and rich termes, for the Name, and honour, and service of that God, who will not accept such a sacrifice from every hand, nor give the honour to every man to suffer for his sake.

Me thinks we should be able to charme the flesh by such a consideration as this is, 6 and make it to forget its weaknesse, and tendernesse, and loathnesse to suffer; and might drowne the sense and remembrance of the sorest and bitterest things we suffer, in the strong apprehensions of him, to whom we offer a sa­crifice of a sweet smelling sa­vour, when we suffer patiently the things that are laid upon us. Yea let him take all, 1 Sam. 19.30. (saith Mephibosheth to David con­cerning Ziba) let him take all [Page 298]the lands, possessions, and re­venues to himselfe, since my Lord the King is come home in peace: He did not feele the losse of all he had in the world, through the abundance of that joy that was conceived within him for the Kings safety. Could a son of Saul raise his heart to that height & strength of rejoycing & contentment, for the safe returne of his earthly Prince to his King­dome, that cares and thoughts for other things, (and those of greatest concernment to him, amongst the things of this world) never troubled him, nor found any place at all within him, but he could let all goe at six and sevens, (as we say) by reason of that fulnesse of joy his heart was now char­ged with; and shall not the children, the sons and daugh­ters of the most high God, be able to raise such a spirit of [Page 299]joy and heavenly satisfaction within, by apprehending and considering that the name, and honour, and kingdome of the great God of their salvation, are in the building up, and in a way of a greater establish­ment on earth then ever, by their sufferings, which should cast out all cares, and feares, and thoughts, and feelings of all they suffer, whatsoever it be? He shall see of the travaile of his soule, (saith the Prophet Esay, in the 53. Chap. 11. con­cerning Christ himselfe) and shall be satisfied: He knew the bitter cup of his Passion would be the healing, and saving of many souls, and this gave him satisfaction in, and for all the extremity of his sufferings. Certainly (brethren) if the salvation of the soules of men were a satisfaction and con­tentment to the Lord Christ for his sufferings; much more [Page 300]in all reason and good consci­ence should the vindicating the rights and priviledges of the throne of heaven, the re­scuing the glory of God out of the hands of the world, who doe imprison it, and detaine it in unrighteousnesse, (which is the fruit of the labour and tra­vaile of our soules in all our sufferings, if we suffer patient­ly) be a full, rich and glori­ous satisfaction unto us; so that nothing we can lose by our sufferings, ought to be deare unto us in this behalfe. How can you say you love the God of heaven, when we reap and receive such poore and low contentments from the things which so much concerne his glory? Certainly, (my bre­thren) if our apprehensions concerning God and his glory, were but so raised, if they were but got up to such a height and pitch as there is a [Page 301]way and means to raise them, (but that alas, we do not love to build our spiritual buildings too high, to bestow too much paines or time upon them) otherwise I say there is a way and method to raise the thoughts of our hearts, and the apprehensions of our spirits concerning God, and concer­ning his glory, to that height, and pitch, and strength, that certainly we might by the means thereof even break and dash all the sorrows, and the sense of all the losses that wee can suffer from the world. The Galatians were willing to have pluckt out their eyes to have given them to Paul, if they could have done him any good with them. And what was that which made them willing to doe a thing other­wise so repugnant to nature? They had so much content­ment and satisfaction other­wise [Page 302](by that Gospel) that they could have parted with them, and not have felt the losse of them. And if our spi­rits and understandings were but inlarged and filled with that joy and contentment in their thoughts and apprehensi­ons of God and his glory, as they might and ought to be, why might not we be as able and willing both to do and to suffer as great things for his sake, yea to sacrifice the whole world, (if it were ours to dis­pose of) upon the service of his glory, & that without any great perturbation of soul, without much troublesōnes of thoughts for the losse? But this is that w^ch makes our sufferings such heavy and insupportable bur­dens unto us, as the tenor of our cōplaints for the most part imports; this is the iron that entreth into our souls; our ap­prehensions of God are but [Page 303]low, and faint, and weak, we take our troubles, and instead of an hundred (nay of many thousands) we scarce write ten, whereby it comes to passe, that the satisfaction and content­ment which we receive by the glorifying of him, must needs be very small, and of little va­lue and consideration to us; and so wanting, or falling short in that, which should be a present reward and compen­sation to us, we suffer upon hard terms indeed, having lit­tle else but our sorrows for our sufferings. And this shall suf­fice for this Motive.

Again, consider yet further, Motive 16 to make you strong and pati­ent in sufferings, 8 that whatsoe­ver your trials or afflictions be, they have been endured (and that with patience) by flesh and blood, as weak, as tender, as unable to bear, as yours is, yea by thousands, that have [Page 304]not had the means to support them, and keep up their hearts from fainting and sinking un­der their burdens, as you have had. Therefore if such persons as these, that stood upon such disadvantage, in respect of your standing, for bearing pa­tiently the evils that fell upon them, yet notwithstanding quitted themselves like men under them, and no smell of the fire of impatiency was sound upon them; though they were cast into the same fiery surnace of affliction that you are, how shall it not be a shame, and matter of double unworthinesse, and unseemli­nesse in you, if while they stand, you fall? if whilest they refrain from charging God foolishly, you break out against him, either by words or deeds?

Many instances and exam­ples both of men and women [Page 305]might be produced from a­mongst the Heathen, that were without God, and without hope in the world, (as Paul speaks) and therefore wanted a world of means to support them under those troubles, mi­series, and calamities that fell upon them, which you that are Christians, nurtured up in the knowledge of the true God, and in the hope of the life to come, do enjoy; Who yet had that power and com­mand of their spirits, that upon what condition soever they were cast, how hard or grie­vous soever it was, they still fell like a squared stone, were able to keep a decorum, an eavennesse and comelinesse in their carriage and behaviour. The Orator reports both of Socrates and Laelius, that there was in them alwayes, Idem vultus, eademque frons; their countenance and carriage was [Page 306]still one and the same, in all variety and changes of their conditions. So Thales (as I re­mēber it was) a Grecian Phi­losopher, when he had lost all his estate by Shipwrack, made no more of it but this, Bene agis fortuna, &c. Fortune did very well (for so the Heathen nicknamed the Providence of God) to make him a Philoso­pher whether he would or no. So it is upon record of a wo­man of Lacedemon, that when tidings were brought to her that her son, a young man of much hope (as it seemed) and very dear to her, was slain in the Warres, she bare off the the stroke with this expression, Scio me genuisse mortalem; I knew when I brought him forth, that he must one day die. There are instances of this kind without number. But I hasten.

9 Now if these poore crea­tures, [Page 307]standing upon the lower ground of naturall reason, and humane discretion and consi­deration only, were yet able to keep their standing so well, and to possesse their souls in pati­ence, when they were so assaul­ted from above, and charged upon with the wrath and dis­pleasure of the Almighty in the sorest judgements, and things very heavy to be born: Shall not their patience and sobernesse of carriage upon such terms, rise up in judge­ment against us, who call our selves Christians, and professe the knowledge and fear of the true God, and faith in Jesus Christ, and the hope of the world to come, and yet when God puts any yoke of afflictiō about our necks, wring & tear our selves in a most unseemly manner, and make our carri­age and behaviour such as would be a shame and re­proach [Page 308]even to Infidels them­selves, if it were found in them? What? Shall the desolate have more children then she that hath a hu [...]band? Gal. 4.27. Shall the poor Heathen infidell ge­neration, that had no assistance from heaven, as Christians have, furnish the world with more examples of patience, then the Church of Christ it self, who yet is married to Christ, and hath unspeakable assistance from him this way? Men should do well, seriously to consider this consideration: When uncircumcision shall con­demne circumcision, (as Paul speaks Rom. 2.27.) the sentence is like to fall very heavy upon the circumcised. And the men of our Saviours Generation, Mat. 12.41. against whom the men of Nineve shall rise up in judgement, and condemne them, had better a thousand fold, that Abraham, Isaac, and Ia­cob, [Page 309]and such should have con­demned them. Socrates, Plato, Fabricius, and their fellows, will be more severe Judges against Christians, then Paul, Peter, and Iohn, with their fel­lows. Oh when Heathens shall rise up against Christians in judgement, there is no mercy in that judgement. Thus much for the sixteenth Mo­tive.

CAP. XV. Containing the foure last Mo­tives, to the former duty of pa­tience.

AGain, Motive 17 to shew you yet more of the beauty and desirablenesse of the duty re­commended already unto you; Consider, that a patient, stea­dy, and eaven carriage in times of tentation, and occasi­on [Page 310]and occasions of sorrow and heavinesse, are things honou­rable, and deservedly respected even before, and by men; they much adorn the Gospel of Je­sus Christ, and the profession thereof, in the sight of the world, and adde much grace and comelinesse to the Saints, (whether men or women) in whom they are found. It was a good observation (doubt­lesse) of Philo the Jew, (an an­cient Writer) that the ground of that honourable salutation and deportment of the Hit­tites toward Abraham, Gen. 23.6. Thou art a Prince of God amongst us, and of that sub­mission which they voluntari­ly yeelded unto him, as to their naturall Prince, though a stranger, and till now an un­known man amongst them, was that gracious and Prince-like deportment of his about Sarahs death, Cum nihil vide­rent [Page 311]eorum, (saith the Author) quae apud ipsos ex more fieri sole­bant, in funere luctuque, non complorationes, non lamenta, non planctum virorum ac mulierum, &c. When they saw no such doings in Abraham, about the death and mourning of his wife, as were usually practised amongst them, there was no howlings, no cryings out, no takings on, &c. This was that moved thē to conceive some­what more honourable and excellent in Abraham, then ac­cording to the line of other men; much after the same ma­ner as the Barbarians concei­ved & spake of Paul, Acts 28. upon the Vipers leaping on his hand, when they saw he did not swell or fall downe dead, as they thought he would have done, they took him for a God. So doubtlesse a sober, and grave, a comfortable and composed behaviour in times [Page 312]of heavinesse, upon such occa­sions, wherein naturall men (for the most part) loose themselves in passion, and in violency and vehemency of ejulation and complaints, is a thing that takes marvailously in the minds and apprehensi­of men (generally) and carries the appearance of something in a man that is Magis augu­stum, more to be reverenced and adored, then usually the things of men are.

And as those two amongst others, 2 were (in the letter) ho­nourable badges, and chara­cters of distinction, between Christians and unbeleevers in the world, which our Saviour promiseth to the body or so­ciety of the Saints in the Pri­mitive times; first, that they should take away Serpents; and secondly, If they drank any dead­ly thing, it should not hurt them: So are they in the spirit, (or [Page 313]sense metaphoricall) signs of honour, to discern and distin­guish between those that are Christians indeed, such I mean as are well weighed and bal­lanced with the knowledge of God, and the hope of heaven, and those that are professors at large, or otherwise weak, and ill built and unestablished Christians: They who being bitten, or stung of Serpents, and drinking any deadly thing, that is, being wounded with afflicti­ons, and tentations in any kinde, can so behave and demean themselves in the sight of God and men, as not to swell with impatience, not to have their spirits poysoned with any bitternesse of discon­tent, or the like; it is a sign that there is life and strength in their faith, and that the fear and love of God, and hope of salvation, work kindly, and with power in them. As on [Page 314]the contrary, if men be over­come of the things they suffer, and by giving back, lose the ground of their comfort, and peace by Jesus Christ, and fall into effeminate distempers of impatiency in any kinde, this turns to the manifest reproach of that profession they make in the world: It is as a false glasse wherein Jesus Christ is represented to the eyes of men, as weak and unable to keep his servants upright under their burdens, and the hope of life & salvation by him, as an empty and vain thing, without pow­er: Even as it is with the ap­pearance of a face in the wa­ters (as Solomon speaks) whilest the water is clear, unmoved, and still, face answereth face with some steady and distinct resemblance, but if the waters be smitten, or any wayes trou­bled or royld, the face in the waters is gone, you can make [Page 315]nothing of it: so when the wayes and carriage of a Chri­stian are eaven, and steady, and comfortable in a time of affliction, there is (as it were) the face or appearance of Jesus himselfe to be discerned there is his grace, meeknesse, pow­er, truth, faithfulnesse, &c. to be seen: but if their carriage be any wayes troubled, or confu­sed through passion, impati­ence, &c. that glorious and lovely appearance quickly va­nisheth, and is lost, and comes to nothing.

Therefore now, 3 if the ador­ning of the Gospel of Jesus Christ in the world, the ma­king it (like God himselfe, in this point) fearfull in praises to those that shall see and behold your behaviour and carriage at such a time, if the bringing forth life and immortality in­to a clearer light yet before the eyes of men, if the build­ing [Page 316]up of the throne of Jesus Christ on earth with power and great glory; if these and such like things be considera­tions of any value or worth unto you, then quit your selves like men in the day of your tryall, and beare up with patience, and high resolutions of soule, against the streams and flouds of tribulations, when they shall beat upon you. And on the other hand, if such motives as these be cold and dull in their operation with you, if the building up or pulling downe the throne of Jesus Christ be an indifferent thing to you; if the betraying the riches and glory of the Gospel and the exalting and magnifying the Gospel in the world be all one; if the beha­ving your selves like Christi­ans, full of hope, and like Infi­dels without hope, be all one, then set open the floud-gates [Page 317]of impatiencie as wide as ever they will stand, when God shall any wayes touch you; Let streame fight against streame, and the waters of your impatience swell, and rage, and rise up against those waters of affliction which come from him, & if heaven give you one stroke, give you two back againe instead of it: But if these things be as the shadow of death unto you, an abhorring and abomination to your soules, then remem­ber, when at any time you are smitten, to betake your selves to the dust of the earth, and keep silence before the God of the whole world.

Againe, 4 Motive 18 to put you yet in­to a more full and entire pos­session of your soules in pati­ence, consider, that troubles, tentations, and afflictions, sweetly and patiently suffered, will be the greatest inriching [Page 318]of your crowns of glory in the heavens, and make them flourish upō your heads, above any other thing whatsoever. Fruitfulnesse in well-doing, and abounding in the work of the Lord, will doe worthily this way, God will reward every man according to, though not simply for, (or for the merit of) his works: Every good work from the greatest to the least, of all we shall doe in this world, will be as a Jem or rich Diadem in the Crown of our glory: He that sowes, even this seed, plen­tifully, shall reap plentifully, (as the Apostle speaks.) But there are no crowns in heaven made of that pure and fine gold, that are so massie and weighty with honour and glory, as those which are prepared for the heads of sufferers, of those that suffer patiently. If you ob­serve the carriage of that Scri­pture from the mouth of our [Page 319]Saviour, Mat. 5. from ver. the 3. to the 12. (inclusively) you shall find that whereas there is onely a single happinesse or blessednesse, I meane rewards simply and absolutely promi­sed to other qualifications or graces, which are active, there is a blessednesse in abundance, and with a speciall redundan­cie promised to those that shall suffer: Blessed are the poore in spirit, for theirs is the King­dome of heaven. Blessed are they that mourn, for they shall be com­forted. Blessed are the meeke, Blessed are the mercifull, the pure in heart, the peace-makers, &c. But when he comes to set the crowne of blessednesse upon the heads of those that shall suffer, his spirit is more enlar­ged over them. Here it is not simply, Blessed are they which are persecuted for righteousnesse sake, for theirs is the Kingdome of heaven, ver. 10. but further, ver. [Page 320]12. Reioyce and be exceeding glad, for great is your reward in heaven. It is true, those suffe­rings here which have these great and large promises of greater things in heaven reser­ved for them, are said to be sufferings for righteousnesse sake: yet by analogie and proporti­on, even other sufferings also, which are laid upon us in ano­ther way, and upon other termes, if they be endured and borne with the same frame of heart, with the same willing­nesse, cheerfulnesse and pati­ence, which sufferings for righteousnesse are, (or at least ought to be, to make them capable of these Promises) may with all probability and good reason, be conceived to have part and fellowship with those other, in this great businesse of the double reward promised unto them.

5 For we must know and con­sider, [Page 321]that that ancient rule, Causa, non poena, facit Martyrem, That it is the cause, not the pu­nishment, or suffering, that makes the Martyr, is not so authentique or compleat, but that it needs the help of a cha­ritable or liberall interpreta­tion, to make it stand. It is in­deed neither the punishment, nor the cause it selfe simply, that makes the Martyr, but it is the willingnesse or readiness to undergoe the sufferings, for the cause sake. There must be a concurrence of all these to make a Martyr, (if we speak of a Martyr properly and truly so called) For suppose a man professing the faith of Jesus Christ amongst the Turks, shall for his profession sake be apprehended, tormented, and put to death, yet except hee yeelds himselfe willingly to these sufferings, (I mean so far willingly as to accept of death, [Page 322]rather then of deliverance with the denyall of his faith) he is at no hand to be esteem­ed a Martyr: viz. if upon his apprehension and carrying to the place of suffering, hee should offer to deny his Lord Christ, and to turn Mahome­tan, and these wretches would not spare or favour him not­withstanding, but would put him to death for the Christia­nity he had professed hitherto: In this case, the cause of his suffering was good, it was for profession of the Name and faith of Christ that he suffers death; and yet here is no Mar­tyrdome, because he doth not suffer willingly, and freely for his profession, but would wil­lingly cast that away, and save his life, if it would be accepted. There are some instances (as I remember) of such cases as this, in the Stories of the Mar­tyrs, in the times of Popish [Page 323]Persecutions. Some who had formerly professed the Prote­stant Religion, being appre­hended, and falling into the hands of Popish Inquisitors and tormenters, offered to re­cant what they had been be­fore and to become Papists, to save themselves out of their unmercifull and cruell hands: But this would be no atone­ment for them, suffer they must, for what they had done already. Now the sufferings that such persons endured, though they were (in a sense) for righteousnesse sake, it was the profession of the true Religion, and faith of Christ for which they suffered, or which was the occasion of their sufferings: Yet have they no portion in these precious Promises of our Saviour, which hold forth such excellent rewards for those that suffer, onely because they did not suffer willingly and [Page 324]patiently for that, which yet was the cause of their suffe­rings.

Now then (my brethren) it being evident and apparent, 6 that the chiefe thing in suffe­rings, even for righteousnesse sake it selfe, and which makes them so highly acceptable un­to God, is the willingnesse, contentednesse, and patience of the sufferer: shall wee not conceive and think, that even other sufferings also, the endu­ring whereof is seasoned with the same salt, carried through with the exercise and expressi­ons of the same graces, shall divide the inheritance of the same promises with them? at least come in for a large share and part with them? If a child or servant of God shall wil­lingly and contentedly expend as much of himself for the ho­nour, service, and glory of God, one way as another, [Page 325]especially in that way where­in he is called to it; shall wee think that God will make any such wide difference in the re­wards? But concerning the liberall and bountifull hand of sufferings in the way we speak of, in casting in so abundantly into the treasures of our glory in heaven, you have another excellent and significant Scri­pture, 2 Cor. 4.17. For our light affliction which is but for a mo­ment, worketh for us a far more exceeding and eternall weight of glory. Worketh for us, &c. [...], As if he should say, a super-superla­tive eternall weight of glory. Our affliction (saith he) worketh this for us, [...]. But how, by what strength or pow­er doe afflictions work glory in such abundance? viz. by means of that righteous and most gracious intent and pur­pose of God, whereby he hath [Page 326]decreed and determined in himselfe, to give heaps of glo­ry by way of a free and boun­tifull reward to those of his Saints and servants, that shall in this life suffer afflictions, willingly and patiently. It is true, somewhat there is in the nature of this service, which stands in sufferings, differing from or above what is found in other services, which are tendered unto God, in the exercise and activenesse of o­ther graces, (the difference was upon occasion touched in a former motive) which the infinite wisdome of his infi­nite bounty hath judged meet to beare that advantage and surplusage of reward, which he hath purposed to the one a­bove the other: yet is there nothing at all that would have wrought little or much in this kind, that would have drawn any such consideration of re­ward, [Page 327]but onely from an infi­nite and unlimited bounty and goodnesse.

Now then to let loose this motive and consideration up­on you: 7 If your hearts desire great things indeed, if you de­sire that the morning Star (as our Saviour speaks) should be given you, if preheminency in heaven be any thing in your eye, if you desire an anoin­ting with the oyle of that joy and gladnesse above your fellowes, you see where and how you may lay the foundations of all these excellent things: your suffe­rings, your afflictions & tribu­lations in the world, born out with patience and meeknesse of spirit, (take you no further care or thought) these falling in conjunction with that pur­pose and decree of God wee spake of, will together ope­rate, and in due time bring forth the birth of all those [Page 328]great and high things. Why should this Motive, being so full of truth, (as you have heard) be lightly passed over? There is not one man among many thousands, were there a way, or an effectuall doore o­pen before him, that would lead him to great things in this present world, but would desire and choose to enter in at it. There is no man would sit upon the dunghill, or remaine in the dust of the earth, Psal. 22.15 (as Da­vid speaks) that knew how to compasse a throne: no man would be the taile, that knew how to be the head; or to be be­neath, that knew how to be a­bove, Deu. 28.13 (as Moses speaks.) Nay, howsoever it was one mans desire and request to God, to give him rather food convenient, then riches themselves, or a­bundance. (Prov. 30.8.) Yet that saying of another. Dulce est de magno tollere acervo, Oh, [Page 329]it is sweet taking at a great heap, is far more sutable to the generall desires and dispositi­ons of men. Though men be conveniently and comforta­bly estated in the world, yet are their desires fresh and live­ly enough to seek further ad­ditions and enlargements to what they have, if they come in their way, and their arme be able to reach them. Shall the great things of the earth take our hearts and affections so generally as they do? shall they be sued and sought unto on every hand, by as many as have any hope, or likelihood of means to speed in their suit? (though otherwise they be provided well enough to live) and shall the great things of heaven, the right hand and left of Jesus Christ in his King­dome, the stars of the first magnitude, shall these be as bottles in the smoke to us? [Page 330]as commodities of no desire? especially since there is a way, and that so plain before our faces, (as you heard) leading to the enjoyment and possession of them; patience in sufferings will bring you to them. He that desires or cares for no more but onely a standing or sitting in heaven, though it be in the lower parts of it, when as the God of heaven holds forth and offereth even the high places thereof, upon such termes as you have heard, de­serves to be shut out of hea­ven altogether, and never to have to doe, never to sit either in high or low places thereof. This for the eighteenth Mo­tive.

Again, 8 Motive 19 to quench the spirit of impatiencie within you for ever, (if God so please) consider, that if you be bone of the bone, and flesh of the flesh of Jesus Christ, if you be marryed to [Page 331]him by a true and living faith, you have priviledges enough, and things great enough, even in hand and present possession, to answer all your sufferings, and to beare you out in all your tribulations. In which respect it is a shame, and great dishonour, and disparagement to you, to behave your selves frowardly and discontentedly, for the losse or want of smaller matters. It would be unseaso­nable here so much as to men­tion all the great and high pri­viledges of the Saints that are in Christ, and much more to insist upon, or display the transcendent glory, worth, and excellencie of them. Besides, we are all (I conceive) suffici­ently satisfied touching this, that glorious, very glorious things, are every where (throughout the Scripture) spoken of such as beleeve in Jesus Christ, as that they are [Page 332] the sonnes and daughters of the most High, the Heires of the world to come, joynt-heires with Christ himselfe, that all things are theirs, and such like. Now then, for those that know and beleeve such things as these concerning themselves, and diligently consider them, how easie a thing is it, by the strength of such a faith, to re­duce all sufferings and afflicti­ons in this world, to that light­nesse Paul speaks of, in that Scripture lately cited, 2 Cor. 4.17. to take out the fire and bitternesse of them, that so they may be borne and endu­red with all quietnesse and pa­tience of spirit?

We see that Kings and Princes, 9 that have opulent, rich and large dominions, that have full Exchequers, and Treasuries, &c. do not feel, nor once complain of ordinary losses; such losses as would be [Page 333]the utter undoing, and ruine, and breaking the bones of men of meaner ranks and estates, had they faln upon thē; they bear not the proportion of the dust in the ballance, when they light upon a mighty King. A thousand, ten thou­sand, forty thousand pounds lost out of a Princes estate, will hardly be mist; it is no more to him then the least hair falling from his head. Great estates (as one saith) have many redundancies or superfluities in them, Quae Dominum fallunt & prosunt fu­ribus, which the Master knows not of, and in that re­spect are fit to pleasure theeves. Now beleevers (we know) are all Kings; and it is Christ that hath made them Kings, Rev. 1.6. & 5.10. that is, he hath both conferred the King­ly honour and dignity upon them, and hath furnished them [Page 334]with means or revenues still comming in to maintain this honour and state, so that they may be able to live like Kings indeed. For it is not to be con­ceived or thought, that either Christ should procure, or God should give empty and hungry titles of greatnesse, this had been rather to have added mi­sery to our misery, to have mocked us, and insulted over us in our great calamity, as was done unto himself by the Souldiers, and those that set a crown of thorns on his head, when he was condemned to dye, and put a reed instead of a Scepter into his hand, and bad him, Haile King of the Iews. To conceive any such thing in Christ himself to­wards miserable men, is (doubtlesse) little lesse then blasphemy, as that he should give the names and titles of Kings unto those that beleeve [Page 335]in him, and not give them sub­stance & realities every wayes answerable hereunto. Now then, if beleevers be truly & re­ally Kings, though spiritually, (for there is every whit as much truth and reality, if not more, in things that are spiri­tually such, then in things that are naturally, or in the letter such) then certainly they have great matters, great estates, and royal demeans to support them in the world, which can be no­thing else but those great and excellent priviledges, those spi­rituall blessings, which are de­rived upon them from Jesus Christ, by the hand or means of their faith. And so faith it self, in respect of those great things, whereunto it gives men right and title, yea and actuall possession too (in some sense) may be said to be the revenue of this Kingdome, and to maintain all these Kings [Page 336]like themselves, and answera­bly to their dignities, Gal. 2.20. Paul said that he lived by the faith of the Son of God, who loved him, and gave himselfe for him. He lived by this faith: But what manner of life was it that he lived? After what rate, state, or port did he live? Was it a poor, low, afflicted, comfortlesse life he lived by it? Only such a life that kept soul and body together, though with much ado? No, if his faith could have afforded him no other life then so, it had as good have done nothing at all for him: He could not have so much as subsisted so; his outward troubles, crosses, affli­ctions, persecutions, deaths (wherein he was oft, as he saith himself) would have quite ex­tinguished and destroyed such a life as that. Therefore it must be a life of great magni­ficence and power, that was [Page 337]able to maintain it self against such Armies of destroyers that were in battell array from day to day against it. Solomon in all his glory did not live after that rate in the letter, which Paul in all his afflictions lived at in the spirit.

Now then (my brethren) this being the state and condi­on of every true beleever, 10 he is a King, and hath where­withall to live and maintain himselfe like a King in the world, he may well bear the losse or want of all outward things whatsoever, as in po­verty, disgrace, imprisonment, death of friends, &c. and yet have no cause to complain, or to be impatient; and there­fore it is an unseemly and un­comely thing, to see such a man overcome with any distemper of impatience, under any out­ward crosse or affliction what­soever. All outward things, [Page 338]house, lands, friends, credit, health, liberty, &c. are but the overflowing of his cup, the su­perfluity, and redundancy of his estate: Though these should all be spilt on the ground, yet his cup is full, even to the brim, notwithstanding: He may better spare all these out of his estate and means of a blessed subsisting, without di­minishing ought of his mate­riall comfort, then Saul though a great King, could the lap of his garment which David cut off in the Cave, 1 Sam. 24.5. Or then Solomon in all his glory, in that abundance of riches which he enjoyed, could have spared the least pin from his sleeve, (as we say) without maiming or diminishing his outward estate. He that hath Jesus Christ, and the love of God, and his faith whole and entire, to live upon, and will be froward and discontented [Page 339]because some breach is made upon him in his outward con­dition, is more unreasonable a thousand times, and more un­equall in his way against God, then a worldly man should be, that should make it a matter of deep complaint and vexati­on of soule, that any man in the world hath a peny besides himselfe, and that the whole generation of silver and gold is not made his prisoner.

I move but this once more in the Cause of my heavenly Client, Patience in afflictions, 11 Motive 20 Therefore be pleased (in the last place) to consider, that heaven, and all the glory and happinesse of the world to come, are comming apace, and at once upon you. Yet a very little while and you shall be with the Lord Christ in Paradise, and take actuall possession of that immortall and undefiled inheritance [Page 340]which is reserved for you in the heavens. The heavens will bow downe together, and take you up from the earth, and you shall drink your fill of those rivers of pleasures that are at the right hand of God for evermore. Therefore now as the Prophet Elisha, when time was, expostulated the matter with his covetous ser­vant, and asked him, whether that was a time to take money, and to receive garments, and Olives, and Vineyards, and sheep, and oxen, and men-servants, and maid-servants? So may I, or any other messenger of God, expostulate with thee, (who­soever thou art) that art now entring in, and hast (as it were) one foot already within the gates of heaven and immorta­lity, Is this a time to quarrell and expostulate with God, to be impatient either for want or losse of money, of gar­ments, [Page 341]of Olives or Vine­yards, of sheep or oxen? What? God about to set an incorrup­tible crowne upon thy head, and dost thou take it heavily that there is a pin falne off thy sleeve whilst he is doing it? Suppose that these great things we now speak of, were yet a far off from thee, which notwithstanding they are not, (as we shewed in a former Consideration, yea we shewed, that they might be much nea­rer hand then we are aware of, in another) yet the surpassing greatnesse and excellency of the things themselves, even at any distance, (especially that mortality can set us off from them) are sufficient to drowne the sense and sorrow of all that we can suffer in this world. The Sun (we know) is at a marvellous great distance from the earth, yet neverthe­lesse by reason of the dimen­sion [Page 342]and vastnesse of the body and substance of it, it doth us service, and gives us as much light as we stand in need of, and casts its beams and influ­ence upon the earth, and per­forms all the operations and works that are expedient and meet for it to doe, with suffici­ent efficacie and power; how much more would the great things of heaven, the glorious things of eternity, so transcen­dently wonderfull, were they truly apprehended, fully be­leeved, and duly and frequent­ly considered? though they lay at a farther distance by some thousands of yeares then now they doe, from Beleevers; yet by reason of the infinite weight, worth and concern­ment of them, they would reach & command the hearts and soules of men, with their influence, and raise a spirit of that unspeakable and glorious [Page 343]joy within them, which would disdaine and trample under foot all that which is either terrible or troublesome in this present world.

Christs day (as himself calls it, John 8.56.) 12 was farther off from Abraham, well neere by two thousand yeeres, then the taking possession of heaven can be from any of us that tru­ly beleeve: and yet being so great and glorious an object, it affected him with joy in the sight and apprehension of it: Abraham saw my day and re­joyced: How much more should the sight and sense of the high and excellent things of the world to come, being so unutterable and unconceivea­ble, (especially being also so neere at hand, and as it were at the doore) ravish and trans­port our soules with that exta­sie of joy that should be too hard for all present crosses or [Page 344]sufferings, and swallow them up with all the trouble and sorrow they bring with them, into victory?

Some write, (but I think with no great probability, or beliefe in the point) that if a man casts but a few drops of oyle into the sea, when it is rough and troublesome, it cau­seth a smoothnesse or calmness in the waters out of hand. But me thinks one drop of the hope of heaven, and being e­ver in the presence of Jesus Christ, being mingled with, or cast upon the most trouble­some and raging passions and commotions of our hearts within, for outward afflictions, shall presently settle and com­pose all things in a sweet and perfect peace. Confident I am, that were there but the least glimmering of the hope we speak of (the hope of heaven) in hell, did but those that suffer [Page 345]the grievous torments of that place, see heaven comming to­wards them, though it were never so slowly, though it were not like to come at them for many thousands of yeares, yet this would turne the capti­vity of hell it selfe, and make damnation it selfe somewhat tolerable and easie to be born. What? (brethren) would hell it selfe be comforted, and those torments eased, (and halfe forgotten) if there were the least hope of a heaven a­mongst them, though it were at a thousand times greater distance then it is from us; and shall it not much more allay all the bitternesse, and heale the smart and burnings of our afflictions? Why? What doe we make our afflictions to be? what, are they of a more ma­lignant spirit, and harder to be charmed, then the sorrows and torments of hell? He that is [Page 346]full of the hope and remem­brance of immortality, me thinks should never find time, nor yet a heart to contend or contest with that God that is ready to give him the great things above into his bosome, about the things that are be­neath. This for the last mo­tive or consideration, to presse the first duty whereunto you were exhorted, which was the duty of Patience in affli­ction.

CAP. XVI. Wherein the duty of judging cha­ritably of those that are affli­cted, is propounded, and pressed by seven Considerations or Motives.

THe other branch of the Use of Exhortation, The secōd branch of the Use of Exhorta­tion. was to exhort men to charitable thoughts concerning others, when the rod of Gods cha­stisements shall in any kind be upon them. Let us then be per­swaded not to censure or judge hardly of the children of affli­ction, not to condemne them, either for wicked persons, or greater sinners then others, (no not in the secret of our hearts) but ease and favour them all that may be with a good con­science, and keeping our salt still in our selves, (as our Savi­our [Page 348]speaks) in the interpreta­tion of their afflictions, and as­signing the reasons and causes of it: Let us not adde afflicti­on to affliction, or persecute those either with hard thoughts or words, whom God hath smitten with an an­gry hand. I shall be briefe in pressing this point or duty: Onely take these few conside­rations to strengthen your hand to it.

To stop the mouth of this ungodlinesse, Motive 1 first, consider, that afflictions and chastise­ments, of what kind, nature, or degree soever they be, are no demonstrations at all a­gainst any man, that either he is an enemy to God, or God to him. A man or woman may be a deare child of God, and God a deare Father to them, and yet make them beare the yoke, and exercise them with afflictions. Grace and holinesse [Page 349]may plead exemption from the wrath which is to come, Mat. 3.7. (as John Baptist speaks) but they can plead none from that which is present, I meane from those judgements and chastisements wherewith God rebuketh and nurtureth this present world. We shall not need to stand to prove this, the Scriptures a­bound in the confirmation of it, both by examples and o­therwise. Therefore let this consideration be a bridle in the lips of all such thoughts, that otherwise like horse and mule would fall upon those whom God hath abased by a­ny hand of judgement upon them. If the Scriptures do not any where make men wicked, because chastised or afflicted, neither let us make them so. If Christ would not condemn the woman taken in Adultery, though a great sin, John 8.11. when no man besides would [Page 350]doe it: much more should men be tender, and feare to passe any hard sentence or censure upon any man or woman in their affliction, when God himselfe hath not condemned them. If troubles and afflicti­ons in the world were of any such importance or significati­on, as the torments of hell are, which proclaime aloud their sufferers to be vile and wicked persons indeed, forsaken of God for ever; we might be more bold and ventrous both in word & thought this way, without danger, in shooting out these arrows, we could one­ly wound the enemies of God: but now being uncapable of any determinate construction this way, and having no more relation to the unjust then to the just themselves, we may fall heavy and foule upon the Lord Jesus Christ himselfe in his members, and condemne [Page 351]those whom he hath justified, if we shall presume to be Jud­ges of evill thoughts against all that are afflicted.

Secondly, 2 to perswade you to harmlesse thoughts touch­ing the afflicted, consider, Motive 2 that all things come alike unto all, Eccles. 9.2. (as Solomon, a great observer of the passages of Gods provi­dence in the world, observeth, Eccles. 9.2.) The meaning is not, that every particular man hath the same particular oc­currences, or accidents in the world befall him; we know apparently that this is other­wise. Some men wash their steps in butter, (as Job speaks, Job 29.6.) and the rocks poure them out rivers of oyle: That is, they live in fulnesse, and abundance of all things; others are not fed so much as with food conveni­ent, but eat their bread in dark­nesse all their dayes: Therefore that is not the meaning of the [Page 352]holy Ghost here, that all men in particular have the same things befall them; but the meaning is, (as may be gathe­red from that which followes in the verse) that some of all sorts or kinds of men whatsoe­ver, meet either with the same, or with the like (which are equivalently the same) oc­currences and passages of Gods providence in the world, which some men of another kind, as farre differing from them either in goodnesse or wickednesse as may be, meet withall. As for example, though neither all wicked men, nor all godly men meet with any such casualtie, or come to such an end, as either those Galileans did, whose bloud Pilate mingled with their sacri­fice, or those eighteene upon whom the tower of Siloh fell, Luke 13. yet there are some of both sorts of men, both good and [Page 353]bad, who now and then come to an untimely end, (as wee say) and are cut off by an un­expected death. And so it is in other kinds of afflictions and tryals; there is no crosse, affliction, or calamity, how re­markable soever, either for strangenesse, heaviness, or ter­riblenesse in any kind, that be­falls the generation of the sons of Belial, wicked and grace­lesse men, in any of their members, but doth sometimes as remarkably in all circum­stances, fall upon the genera­tion of the righteous in some or other of their members. So that it is not onely true or considerable in this case, that afflictions indefinitely, and in the generall, are the portion of one as well as the other, as well good as bad: but they came in the same manner, (all things come alike) with the same strangenesse, with the [Page 354]same terriblenesse as well to the one as to the other. God hath not one kind of rod for his children, and another for his enemies; No, but as some­times he hath rods (and no more for the present) for wic­ked men, so he hath rods, (and no more) and of the same kind for his servants. And as other­whiles he hath scorpions for the wicked, so hath he for his dearest children also. As we read in the story of Job, Job 1.14. that the providence of God, in that first calamity that was brought upon him in the taking away of his goods by the Sabeans, made no difference betweene the oxen that were plowing, and hard at their labour, and the Asses that were idle, onely feed­ing and filling their bellies: they went both the same way, the same robbers and theeves car­ried away both; the diligence and labour of the oxen did not [Page 355]exempt or excuse them from the Asses doome: So many times the same judgement of God falls upon the head of those that are most faithfull and abounding in the work of the Lord, and upon those that one­ly serve their owne bellies, in stead of the Lord Jesus Christ, (as the Apostle speaks.) Thus in the 1 Sam. 30.5. we reade that Davids two wives were ta­ken prisoners, and led away ca­ptive by the Amalekites, as well as the wives either of the meanest or of the sinfullest of all the inhabitants of Ziklag. So righteous Lot was taken prisoner, and all his goods made booty and spoile of, and carried away by Chedor-Lao­mor and his confederates, as well as other the wicked inha­bitants of Sodome and Go­morrah. And the truth is, Gen. 14.12 that God sometimes falls very hea­vy and terrible in his judge­ments, [Page 356]and (as it were) with the weight of his whole loynes, even upon the best, the holiest and most faithfull of all his servants, (as far as all the wisdome of the world is able to judge of them) yea and that when neither themselves, nor any other can conceive any probable ground or reason why God should write such bitter things against them, why he should visit them in such extremity. This is ano­ther Consideration, why wee should refraine hard thoughts, and forbeare to censure (even in the secret of our hearts) those whom God abaseth be­fore our eyes, with the grea­test affliction.

Thirdly, 3 Motive 3. to turne you aside out of the way of all unchari­table surmises against the af­flicted, consider, that many times the child is beaten, while the servant or stranger [Page 357]is spared. 1 Pet. 4.17 We know that judge­ment is said to begin at the house of God; yea and sometimes it stayes a long time when it be­gins, and all this while the tents of ungodlinesse may be free. Mark the perfect man, Psa. 37.37 (saith David) and behold the upright, for the end of that man is peace, Psal. 37. A man may see many a wicked man in peace at his beginning, and flourishing like a green bay tree all the way of his passage through the world; but to see a righteous man in peace, a man must (many times) stay till his end. But instances of this truth, that the Church and children of God many times are in heavinesse, whilst the wicked world about them rejoyce, the Scripture affords many. Belshazzar was feast­ing, and drinking wine in bowles, whilst the poore Israe­lites (the people of God) [Page 358] mingled their drink with weep­ing. So Pharaoh and his ser­vants were Lords, and domi­neered, whilst Abrahams po­sterity, Gods first-born (as the Israelites were called) were in an iron furnace, and making brick of clay, and beaten too when they had done their best. So Samson was grinding at the mill, with his eyes put out, whilst the Philistims were feasting, and dancing, and ma­king merry. Therefore let this consideration also be added to the former; We should be tender, and not judge any for their afflictions, because some­times the best are taken, and the worst left; Christ is scour­ged, and put to death, and Barabbas the murderer is let goe

Fourthly, 4 to quicken you yet further to the same duty, Motive 4. consider, that God doth not love any boldnesse, forward­nesse, [Page 359]or adventrousnesse in men, to seeme to know any thing above that which is writ­ten to undertake to know the reasons of his wayes or judge­ments, which are secret, fur­ther then what is revealed; no nor yet to stretch or strain things that are written and revealed, beyond their staple, that is, further then a solid and substantiall reason or account can be given of what is infer­red or concluded from them. Solomon tels us, that it is the glory of God (sometimes) to con­ceale at thing, Prov. 25.2. that is, to make the world round about him at a stand, and put them by all the rules of their wisdome and obser­vations, and to pose the shar­pest and deepest understan­dings with a hard Question. And as it is the glory of God thus to conceale a thing, so many times it is the vain-glory of a [Page 360]man, to say or think he hath found it out. God hath divi­ded his things or counsels into two divisions or sections, (as it were) the one revealed, the other secret. Those that are revealed, are a great part or share of them, enough to set all the powers of nature in men, reason, understanding, judge­ment, &c. on work upon, and to find them imployment as long as the world stands, (when the world is done there may be new revelations) and these are given (as it were) to men, to improve, and make the best of for their own good and benefit. But for the other part or division of these things of God, those that are secret, he desires to have these intire to himselfe, and would not have them so much as touched or soiled by any conjectures of men: Much lesse will he en­dure that men shall professe [Page 361]confidence of their know­ledge of them, till he himselfe pleaseth to bring them forth into the light. It is not for you (saith our Saviour to the Apo­stles themselves) to know the times or seasons which the Fa­ther hath put, [...]. It is not for you, [...], that is, It belongs not to you, or, It is none of your things or mat­ters to know, &c. which the Fa­ther hath put into his owne pri­vate power, (for so the Original soundeth.) As if he should say, There are times and seasons of many things which God hath revealed, and in this re­spect he hath (as it were) put them out of his owne private power, because now he is bound to give thē their events duly. These times and seasons it was lawfull for them to know; yea, they were bound to enquire and seek them out; (as Peter saith, the Prophets of [Page 362]old did, 1 Pet. 1.11.) But for those which he had put in his owne power, that is, for such e­vents and occurrences in the world as God hath not fixed to any certaine or determinate time, by any word revealed, and in that respect is at liber­ty, when such events shall be, whether sooner or later, he doth not love that men should be too inquisitive after these. Now if God doth not love that men should be too busie about his times or seasons, (which he hath purposely reserved for himselfe) much lesse will he endure it about the events or things themselves, I meane such events or things which he keeps under a veile and co­vering (as it were) on purpose to humble men by their igno­rance of them. Rom. 14.4 Who art thou (saith Paul) that judgest another mans servant? to his owne Ma­ster he standeth or falleth. God [Page 363]would not have any man jud­ged touching his spirituall con­dition, his standing or falling to him, by any signes or sym­ptomes of a mans owne electi­on or choice, but onely accor­ding to those expresse and cleer rules, (and these rightly un­derstood) which himself hath delivered in his Word, for such a purpose. Though it is true, that he that judgeth of men and women according to these rules, cannot properly be said to judge, but onely to beleeve, assent unto, and pronounce the judgement of God himselfe concerning them. As for ex­ample, the holy Ghost (in the 1 Cor. 6.9.) 1 Cor. 6.9, 10. hath made a scrowle or catalogue (as it were) of the names of certaine sinners, who (without repen­tance) shall certainly perish and be cast into hell fire: Know ye not that the unrighteous shall not inherit the Kingdome of God? [Page 364]&c. Neither fornicators, nor Ido­laters, nor adulterers, nor effemi­nate, nor abusers of themselves with mankind, nor theeves, nor co­vetous, nor drunkards, nor revi­lers, nor extortioners, shall inhe­rit the Kingdome of God. Now then for a man to judge every unjust or unrighteous man, (whether his injustice lies in fraud, or violence and op­pression, it is all one) and so every covetous person, every drunkard, or railer or the like here named, to be an enemy to God, and to lie under the stroke of eternall vengeance, &c. this is not (in Scripture) called either censuring or jud­ging any man. Neither is there any uncharitablenesse or rashnesse either in thinking or in speaking such things of such men, because such thoughts and censures are on­ly the beleeving and pro­nouncing what God himselfe [Page 365]hath determined and pro­nounced concerning them, yea to think or judge other­wise of them, as that they may be good men, and in favour with God, whilst such sinnes hang upon them, and cleave to them, were the greatest un­charitablenesse under heaven, being no lesse then to make God himselfe the lyer, who hath spoken thus concerning the spirituall estate and con­dition of such men. But though God hath sanctified (as it were) and established the testimony of mens sinnes in this case against them, that these shall proclaime them children of wrath and death, whilst they continue in them; yet hath he not put any such testimonie against men, into the mouth of their afflictions; he hath no where said that the troubled, the afflicted, &c. shall not inherit the Kingdome of God. [Page 366]Therefore when men will judge or censure hardly of men because of these, this is properly their owne act, and their owne judgement, which God will not beare nor en­dure at their hands, (as hath been said) he will have no man judged but with his own judgement. This for a fourth motive: God doth not love forwardnesse in men to judge any thing before the time, which he hath not judged: he doth not love to have any of his fields plowed with any mans heyfer, but his owne.

Fiftly, 5 to bring forth yet a­nother speare, Motive 5. to stop the way against all uncharitable cen­sures of persons under afflicti­on, consider, that if you will be forward in censuring, jud­ging, and condemning others, you are like to be paid home into your bosome, with your owne coyne: you are like to [Page 367]smart with the same wounds, and to walk heavily under the censures of others. This is ano­ther bit and bridle which God hath put into our mouthes, to restraine and keepe us in, Psal. 31.9. who naturally are even like horse and mule, (as David speaks in the like case) ready to fall foule one upon another, with heavy censures and judge­ments. But see this law of re­taliation threatned by our Saviour himselfe, Mat. 7.1. Judge not, lest ye be judged, &c. for with what judgment ye judge, ye shall be judged. He doth not speak of that great and finall Judgement of men, which shall be pronounced by God himselfe, either at the time of their death, or in the last Judgement: but concerning such a Judgement, as the tongues of men, whether just­ly or unjustly, should passe upon them in this life: And [Page 368]tels them plainly, that if they will take this sword of the tongue to smite others, there will be found those that will (or shall) take it up against them. He whose tongue is a­gainst every man, must looke to have every mans tongue a­gainst him. Some conceive this to be the meaning of that in Job, Job 19.29 spoken by him to his three friends, who (we know) fell very sore upon Job, and cut very deep into his soule with their censures, by reason of his affliction; and I conceive it is indeed the genuine and pro­per sense of the place: Be ye afraid of the sword, that is, of sharp censures, which pierce the hearts and soules of men with as much pain and sorrow as swords doe their bodies, for the sword will be avenged of wic­kednesse, (so the former Tran­slation reads it) that you may know there is a judgement: That [Page 369]is, God will let loose other mens tongues upon you after the same manner, that so by the correspondence and affini­ty between your sin and pu­nishment, you may be com­pelled to see and acknowledge the righteousnesse and care of God in governing and judging the world. This is that which Solomon calls the rod of pride in the mouth of the foolish, in the 14. of the Prov. 3. but the lips of the wise (saith he) shall pre­serve them, namely, from that danger of being smitten and wounded with the tongues of men, which the mouth of the foolish will bring him into. This is another Considera­tion.

Again, in the sixt place, 6 con­sider, Motive 6. It is a signe of weaknesse in judgement and understan­ding, of a shortnesse or scant­nesse in a mans intellectuals, to be forward in censuring or [Page 370]condemning. It is a true say­ing, De facili pronunciat, qui ad pauca respicit: A man that con­siders but a few circumstan­ces, or relations in a thing, soone gives his verdict. But on the contrary, he that hath a large understanding, able to reach, and weigh, and ponder all circumstances together, it must needs be a long time, in difficult or doubtfull cases, ere he can be ready with his sen­tence: And therefore such a man is slow in his censure, if he doth censure at all; and because he reacheth many cir­cumstances, it may be which a weaker or dimmer understan­ding doth not, and which are hard to interpret, he therefore suspends his censure altoge­ther, and humbly and wisely acknowledgeth that the busi­nesse is too hard for him to make out. Our common pro­verb tels us, It is the fools bolt [Page 371]that is soone shot. He that hath least to doe with his un­derstanding, usually hath most to doe with his tongue. And so Solomon (in the place before cited, Prov. 14.3.) tels us, that that same rod of pride, where­with others are beaten, is still in the mouth of a foole. Prov. 27.3. And in another place he tels us, The wrath of a foole is heavy, be­cause he hath little strength of reason or understanding to counterpoise or qualifie it. Thus much for this Conside­ration also.

Seventhly, 7 Motive 7. (and lastly) to separate yet to a greater di­stance between you and the evill already disswaded, con­sider, that it is a great signe of hypocrisie and vain-glory to be forward this way, still to be giving censures, and sitting in judgement upon men. I say it is a great signe of hypocrisie and vain-glory; and it is much [Page 372]to be suspected, that he that is forward or ready, that lies up­on the catch to spoile another man of his credit or reputati­on, or the like, stands in need, and is in want himselfe; that he hath a consciousnesse in himselfe, that he hath not that true spiritual substāce & worth in him which he seems to have: Because, as the proverbe is, What need a rich man be a thiefe? If a man knows, and be conscious to himselfe, that he hath that which is a portion for a man, and that which is enough, and wherewith hee ought to be contented, as namely, the grace, and love, and favour of God, why should hee goe about to make spoile and waste of the reputa­tion of other men? why should he seek to better his owne ap­pearance, and to raise himselfe the higher by making others his footstoole, so to gaine [Page 373]an advantage of standing, that he may seeme (at least) the higher in the world. For that commonly is the end, and ill spirit in men, that sets them on work to censure and judge without sufficient ground and occasion. Thou hy­pocrite, (saith our Saviour to him that is so ready to espie, and busie to be casting out the moat in his brothers eye) first cast out the beame that is in thine owne eye, &c. Mat. 7.5. Clearly shewing, that this sin of censuring is of a speciall confederacie with hypocrisie, and for the most part (if not alwayes) found in the same retinue of corruptions with it. It is the beame of hypocri­sie that is still crying out a­gainst the moat of infirmity: Men seek to bury their rot­tennesse and dead mens bones, under the painted tombe of zeale, against the sinnes and [Page 374]weaknesses of other men.

Againe, as the spirit of hy­pocrisie works, and moves, and so discovers it selfe in this cen­sorious humour in men, so doth a spirit of vain-glory al­so. When men are not con­tented and satisfied with that proportion of credit, esteeme and reputation amongst men, which God judgeth meet for them, and casteth upon them in a lawfull way, when their spirits rise, and swell, and grow great within them, but their names stand at a stay, and doe not rise in the world proportionably thereunto; this causeth them to turn aside from the commandement of righteousnesse and love, and to make spoile of the precious esteeme and reputation of o­thers. As the children of Dan, conceiving the coasts and li­mits of their inheritance to have been too little and strait [Page 375]for them, made warre against their neighbours to inlarge themselves, Josh. 19.47. If they can but get such a man at any advantage, whose credit and esteeme in the world they con­ceive to be above their owne; or feare that if they should be let alone, and suffered still to rise without a check, they would soone be above it; If (I say) they can finde any pre­tence, any colourable matter of advantage against such a man, they presently fall to work upon it, and by the assi­stance of that spirit of vain­glory which works effectually in them, they fashion and shape it out into the simili­tude and likenesse of some so­lemne and hainous offence: By means whereof they hope to abate and take downe at least that offensive excellencie of thoughts and respects, which such a mans worth had raised [Page 376]and built unto it selfe, in the judgements and consciences of men. And two things (espe­cially) there are in this pro­ject and practise of owning or taking downe the heights of mens esteeme in the world, by unrighteous censures, whereby the projecters hope to enrich their owne Names, and build up their reputations: and so haply they may, in the opinions of weak and injudi­cious men, who know not the methods and devises of vain­glory: But with men of judg­ment, and discerning spirits, the new piece being stolne to put upon the old garment, makes the rent the worse.

First, they hope to be gai­ners in matter of credit and esteeme, by the declining or falling of the high reputations of others simply, by whomso­ever, or by what means soever they should fall, though they [Page 377]onely stand by, and be no actors therein. As if the Torch be put out, it is not ma­teriall who puts it out, in this respect the candles or tapers that were neere it, will be the more looked after, and made use of: So when the names and reputations of men of greater worth and abilities are reduced to, or beneath the line and measure of inferiour desert, men of common and ordinary respects, will be the more looked upon, and had in greater reputation and esteem. The onely way to make every bitter thing sweet to a man, (as Solomon speaks) is to poy­son the hony combe, and all other meats of pleasure and delight. When the Ship begins to leak, and take in water a­pace, the Cock-boat is the ves­sel in request.

But secondly, the men themselves who performe the [Page 378]exploit, who are able to disco­ver such flaws and imperfecti­ons in men admired and much magnified by others, which other men are not able to dis­cerne, and yet as they repre­sent and state them, are suffici­ent grounds to cause them to let goe and lay downe all high thoughts and admiration of these men; The men (I say) who make such attempts upon the names and reputations of such men, conceive, that all the spoile they can make of these mens credits, will by the common consent and vote of men, be cast upon them; and that they shall from herce­forth be thought to be men of greater wisdome, of sharper apprehensions, of a more pier­cing judgment, & that they can see farther into a milstone then other men. It is indeed an ar­gument of preheminencie, and that a man is above another [Page 379]in terms of honour and true worth, if he be able to discern and judge him throughly, ac­cording to the law of righte­ousnesse and truth. It is ascri­bed by way of excellencie to the spirituall man, that he jud­geth all things, and yet himselfe is judged of no man, 1 Cor. 2.15. Therefore it is no marvaile if men desirous of vain-glory, and of the uppermost seat in the thoughts of men, so much affect and please themselves in this veyne of judging and censuring men of greater sin­cerity and worth every way then themselves. It appears by many passages in the Epistle of James, that that vain-glorious humour in the Jews, for the correcting whereof the Epistle seems chiefly to have been written, brake out at their lips in this very scab we now speak of, viz. their judging and condemning others. I will [Page 380]onely mention that one place instead of many, Jam. 4.11. He that speaketh evill of his brother, and judgeth his brother, speaketh evill of the Law, and judgeth the Law; but if thou judge the Law, thou art not a doer of the Law, but a Judge. In which last words, but a Judge, he imply­eth, that it is a sin of an high nature and provocation be­fore God, for any man to make himselfe a Judge of his Law, resolving the whole weight and strength of his admoniti­on into this. But what evill speaking of, or judging a mans brother is it, which makes a man guilty of speaking evill of, and judging the Law? I answer, that to call a man a drunkard, or a swearer, that is apparently such, is no speaking evill of, or judging the Law: The Law doth not forbid a man to call a Spade, a Spade, (as our Pro­verb expresseth it.) Nor se­condly, [Page 381]to say, that a man li­ving in any notorious and known sin, as drunkennesse, adultery, covetousnesse, or the like, is (for the present) a child of death, or in an estate of condemnation: Neither is this any speaking evill of, or jud­ging the Law, because the Law it selfe saith the same things, (as was shewed before.) But the speaking evill of, or judg­ing a mans brother, which in­volves the guilt of speaking evill of, and judging the Law, is either when a man wil judge and speak evill of another, for such things which the Law of God doth not prohibite nor reprove or else when he speaks more evill, and falls heavier in his judgment and censure up­on his brother, for that which is evill, then the tenor and true intent and interpretation of the Law will beare. In ei­ther of these kinds (but espe­cially [Page 382]in the former) to speak evill of, and judge a mans bro­ther, is apparently to speak evill of, and to judge the Law; namely, as imperfect and in­sufficient to teach men their whole duty, and as standing in need of the wisdome and holi­nesse of men, to supply other things that are wanting. So then (to conclude all in a word) if you desire to be pro­vident men and women for your credits and reputations in the world, in a regular and lawfull way, (especially with sober and understanding men) and not to live under suspici­ons and jelousies of being of the black brood of hypocrites, of being vain-gloriously foo­lish and sinfull, refraine your lips, and keep the doore of your mouthes; judge no man, censure no man, speak evill of no man, but onely according to the certaine grounds of [Page 383]righteousnesse and truth. No mans troubles or afflictions in the world will justifie any man in condem­ning him.