Gods Arraignment of Hypocrites, Religious tract 2 · Chapter 7 · Part 2

Gods Arraignment of Hypocrites · Religious tract 2 · Chapter 7 · Part 2

p. 387Of the deuills wit, will, and power to hurt the godly.

The deuill for facultie of vnderſtanding, is moſt ſubtile; for habite moſt nimble; and policie moſt expert: Strength without wit, is like a gyant without eies, and the leſſe to be feared; but when there is a quicke eye, to diſcouer all aduantages; and a mighty ſtrength to ſtrike downe all before it, then there muſt be ſtrange power that can reſiſt. The deuill in the Scriptures, is as well a ſerpent, as a dragon; yea, and an old ſerpent, which beeing the ſubtileſt of beaſts, hath his craft redoubled by his age and experience: Apoc. 12.9. hence he is called foreign, & foreign, quaſi foreign, to ſignifie vntounto vsus great knowledge. Sixe thouſand yeares, in a manner, is the time of his age, which were able to make one wiſe, that were by nature ſimple and fooliſh; therefore much more one of an exquiſite knowledge by nature: he is a ſpirituall beeing, and ſo is able to diue as it were into the ſecrets of nature, and with incredible ſwiftnes to paſſe from plece to place, readie to intrude himſelfe into all companies, and learne their natures, qualities, diſpoſitions and order of life: ſo that our eſtate is almoſt vntounto Sathan, as was that of the king of Arams, 2. kin. 6.12. he knoweth all our counſels and conſultations, which wee take and hold in our moſt ſecret chambers: for indeed for the moſt part, he is the cheife counſeller in all matters of ſinne; and receiues ſuch intelligence frō our cogitations, affections, luſts, inclinations, and outward actions, that he can ſhrewdly geſſe at the frame of the ſoule, if he keepe vsus companie but a few dayes: by the abuſe of ſimple intelligence, he can teach vsus how to inuent much euil: by the abuſe of ſcience, he can become a lying ſpirit in the hearts of all men, to ſeduce them to all error and hereſie: by the euill diſcourſe of wiſedome, he can drawe men from one danger to another, and perſwade them that all are true diductions; for yeeld to one ſinne, and a thouſnad will follow out of the deuils diſcourſes: by the diſorder of prudence, he can teach men that no practiſe is warrantable, but that which followes their method; and by the euill handling of art, he can ſeeme to be skilfull, by p. 388nayling men faſt vntounto all their impieties.

Hence ariſe all the deuills ſtratagems: firſt, againſt vnderſtanding; 2. the will and affections; 3. the body. Againſt vnderſtanding; firſt, he deſires nothing more then to put out that eie, and make men like mill horſes, to runne round in his ſeruice, and when he pleaſeth may ſuffer them to knock out their braines. Secondly, after he hath blinded the mind with ignorance, then he tempts them to error: and thirdly, from error he brings them to hereſie, and from hereſie hee leads them a long to hardneſſe of heart; from hardneſſe of heart, to no ſenſe and feeling of their wretched eſtate, and then follows all wantonneſſe, vncleanneſſe, vntounto which they giuegive themſelues with greedineſſe: Epheſ. 4.17. vanitie of mind, brings in darkeneſſe of cogitation; darkenes of cogitation, eſtrangeth a man from the life of God: ſtrangers we are with God through ignorance, eſpecially becauſe of the hardneſſe of our hearts, this drawes on a ſenſeleſſe conſcience, &c. Theſe ſtratagems are moſt naturall to all, and vponupon theſe he builds the reſt: firſt Atheiſme, that there is no God: ſecondly, vponupon that he laies a ſecond, that then there is no worſhip of God: thirdly, that then there is no word of God: fourthly, that then a man is not to beleeue that which is preached. Hence all the myſterie of a mans faluation, is to wicked men nothing but fooliſhnes: thus he brings men to forſake God, renounce their baptiſme, and giuegive themſelues wholly to his ſeruice.

After the deuil hath thus hammered the vnderſtanding, and beaten it out to his owne will and bent, he ſets vponupon the will and affections of men, and knowing thē to wheele in a wrong courſe from God, he labours againſt nothing more, then that they ſhould euer liſten vntounto any meanes, that might bring thē againe to run in the waies of God. Firſt therfoere, hee perſwades them, to beleeue that the word of God is not true: this he did to our firſt parents, Gen. 3. if he cannot perſwade this, becauſe now it hath beene confirmed by ſo many miracles, and ſhedding of ſo much blood, that euen natural men may as wel as deuils, beleeue it to be true, and tremble. Yet he hath a ſecond courſe, that though they beleeue this word, yet that faith is p. 389either meerely hiſtoricall, or elſe indeede meere preſumption; in which faith millions of ſoules goe to hell. But if he ſee that the ſoule will not preſume, then he perſwades the difficultie of faith, that it is a verie hard matter to beleeue, and thouſands that ſtriue for it goe without; therefore as good ſit ſtill, as ſtriue and be neuer the better. Others againe are perſwaded, that ſuch a doe for faith is a needleſſe thing; they can content themſelues with an ordinarie perſwaſion of Gods mercy, and to looke for higher myſteries belongs to their teachers, and not to them; theſe will neuer trie whether they beleeue or no, but will bee content with ſuch as God ſends them. Another fort are tempted to thinke, that the name of a beleeuer is a diſcredit vntounto them, and therefore they will neuer be pointed at as ſingular. A ſixt kind are tempted with their vnworthines: how can the Lord beſtowe ſuch an excellent grace vponupon mee that am ſo vnworthy? A ſeuenth ſort are tempted with the vnſoundneſſe of their faith, becauſe they ſee many imperfections. Eightly, others that they hauehave no faith, becauſe no feeling. Ninth, that their faith may fall as Iudas faith did. Laſtly, that they can neuer withſtand all theſe tempeſts, that break in vponupon them: By all theſe meanes the deuill labours to drawe the will to infidelitie; after this he allures the wil by large propromiſes to beleeue in him, and ſo brings a miſerable ſlauerie vponupon the will.

The affections are mooued and tempted of the deuil by the baites of proſperitie, or els diſquieted with aduerſitie to curſe Gods prouidence, &c. The body in ſpirit, humour, temperature, qualitie, inſtrument, and ſubſtance, is notably tempted, and wrought vponupon by the deuill. Many points might here be cleared, and examples for the illuſtration of them; I will giuegive one that I hauehave ſeene by late experience, who inclining to inflamation of his braine, and ſo vntounto aphrenſie, was tempted to murther himſelfe; and that with this ſtrong perſwaſion of his phanſie, that except hee did it ſpeedily, a thouſand deaths worſe then that would befall him; which thing beeing falſly apprehended of him, made him preſently yeeld; and hauing hung vp himſelfe by both his garters vponupon a tree, his garters p. 390preſently broke; a woman that was weeding in a garden beeing not farre from him, the deuil perſwaded him that ſhee had cut his garters; and without all queſtion, if he had not beene preuented, when he was come complaining vntounto the woman what an iniurie ſhe had done him, would preſently for that iniurie, hauehave beene tempted to kill the woman: His phrenſie growing vponupon him, and making him ſo vnruly, that they were faine to bind him with ropes, & two or three men watch him, and then his phanſie apprehending, that eueryevery man he ſawe, or any creature that came in his ſight, was come to kill him, he would alwaies crie, If I had beene hanged, I ſhould neuer hauehave beene thus miſuſed. The like hath beene in many others, that when they hauehave beene about to make away themſelues for ſome diſtempered humour, hauehave alſo plotted to kill wife and children, not for that they hated them, but that they ſhould not liue in diſagrace after their death. All this and much more can the deuill doe by his great wit and vnderſtanding.

But perhaps you will ſay, he is not ſo malciouſly bent for his will. I anſwer, that as he hath vnderſtanding to doe euill, ſo he hath a will to do more then he can inuent or imagine with his minde. See then the degrees of his malitious will againſt mankind: Firſt, if we could finde in our cowardly hearts to ſue for a diſhourable peace with the deuill, Gods and our enemie, there ſhould be no hope of truce or reconciliation with him: for his malice is not newly conceiued, but inueterate; and as auncient within a fewe dayes, as the world it ſelfe, and for time to come, it is endleſſe and will outlaſt the world. He was almoſt burſt with enuie againſt Adam in Paradiſe, and ſo is he in like manner againſt all that are raiſed vp againe in the ſecond Adam, and hauehave gotten the fee ſimple of euerlaſting glory: Gods proclamation of open warres, Gen. 3.15. is not yet come to an ende, but is to laſt for euer. Thus then you ſee malice without all reconciliation, auncient and endleſſe; but yet a fourth degree followes, and that is, that his malice is mortall and deadly, not to a mans goods and poſſeſſions, or body or bodily life, but to body and ſoule, whoſe deſtruction is a paradiſe of ioy vntounto him: therefore is he called Satan, Zac. p. 3913.1. an enemie: Matth. 13.39. a malitious one. Neither is the nature of this enemie to be ſatisfied with ſome ſmall reuenge, for he is called a murtherer, and a manſlayer, as though it were his onelyonly occupation: neither is he of late fallen to this trade, for he hath profeſſed it from the beginning, like an old hangman, he is fleſht in blood and crueltie.

But it may be a ſauage man may hauehave in him ſome reliques of humanitie, and therefore the deuill hauing reaſon as well as man, may ſometimes recall himſelfe by reaſon, and take ſome pitie: but the Scriptures driues vsus from this conceit, comparing him vntounto the moſt cruell beaſts; firſt a lyon, yea a roaring lyon after his pray, who being ſo hungry and rauenous, that he deſireth nothing more then to ſeaze vponupon that which he purſueth, 1. Pet. 5.8. Secondly, that yet we may a little the more conceiue of his brutiſh cruelitie, he is compared, Reu. 12.3. to a red dragon, whoſe fiercenes we find in hiſtory to exceede all lyons: for a lyon if he be not hungry, and ſee one not oppoſe him, but fall downe before him, will not hurt him: but a dragon will deuoure mans fleſh for ſport.

This malice is open, and ſo leſſe dangerous; but if he ſee that we are ſtrongly fortified with Gods grace, and at all points armed with compleat armour of a Chriſtian; if fenced and hedged on all ſides, as Iob was, Iob 1.10. then leauing his raging violence, he ſtriues with vsus by fawning and alluring vsus to ſinne: thus with our firſt parents, to taſt of that pleaſant fruit, which depriued them of the breaſt-plate of righteouſnes, and vncocouered them of Gods protection, ſo that euer ſince that time he hath had full blowes without all reſiſtance: hence he is called a tempter, and foreign, that tempter, the tempter of tempters: after temptation, he falls to accuſation; hence he is called foreign, the deuill: after accuſation, he is very glad that God will any where make him an executioner and hang-man: his will then can be no leſſe then maliciouſneſſe it ſelfe, Eph. 6.12.

But you will ſay, though his will be malitiouſly bent, yet he wants ſtrength: but let me tell you, that the deuill is very ſtrong, both in himſelfe and in his aides. In himſelfe, he can p. 392raiſe great tempeſts, both by ſea and by land: he is compared to the great Leuiathan that makes the ſea to boyle with his motion: as ſtrong vponupon earth as a lyon, a dragon with ſeuen heads, and tenne hornes, and with his very taile he throwes to the ground the third part of the ſtarres of heauen. Luk. 11.21. a ſtrong armed man, who keepeth in peace all that he poſſeſſeth: nay, a mightie prince, not of one country or land; but a monarch of the whole world, Ioh. 12.31. and by his authoritie, can command infinit multitudes to goe for him: neither is this all, but they bee called princes, powers, worldly gouernours, Epheſ. 6.12. and that theſe may not be one againſt another, they hauehave a head vnderunder which they all conſpired; Math. 25.41. fire prepared for the deuill and his angels: in this ſenſe he is called Beelzebub, the prince of deuils: the word ſignifies a prince of flies, not for their weakneſſe, but mulitudes; euen as though they were ſwarmes conioyned together to do miſcheife; one ſpirit taketh ſeuen more, Mat. 12.45. nay a legion of deuils are ſpoken of, Luk. 8.30. ſo that they are a ſufficient number, to beſet vsus all, on all ſides, and in all places.

Laſtly, to ſet forth the aduantage he hath of vsus poore men, they are ſaid to be princes of darkeneſſe; and that is lamentable, to fight with an enemy that can ſee vsus, but not be ſeen againe. Secondly, they are not enemies of fleſh, but ſpirituall wickedneſſes; moſt dangerous, becauſe ſpirits; and peſtelent, becauſe no leſſe then wickedneſſe it ſelfe; they wil be with vsus, becauſe they are ſo ſwift, and they neuer come without the plague and peſtelence of ſinne hanging about them. Thirdly, they hauehave gotten the vpper ground, and fight from higher places then wee can reach vntounto, being poore ſilly worms crawling vponupon the earth: and the Scriptures truely laying open his ſtrength, call him no leſſe then a god of this world, 2. Cor. 4.4. as though he were omnipotent vponupon earth. But perhaps you will ſay, he wants courage to his ſtrength: but let me tell you, I find him in the ſcriptures to be no leſſe then exceeding deſperate, and audacious: there was neuer man that liued, but he had ſome thing to ſay with him: Adam in paradiſe; yea our ſauiour Chriſt; nay, Reu. 12.7. there is mention of a battell in heauen; Michael and his p. 393angels fought againſt the dragon, & the dragon and his angels, &c. But if I ſhould proceed, I ſhould vtterly diſ-hearten the poore Chriſtian, and make him deſpaire of any encounter, and hope of victorie; yet dare I boldly giuegive the deuill his aids, and yet bid the weakeſt Chriſtian offer the deuill his challenge: his aids are two; firſt the world, ſecondly his own fleſh; the one playes on both hands, with proſperity and aduerſitie; and the other a traytour, alwaies readie to betray him into the hands of his enemies.

Hauing deſcribed the deuill in his wit, will, and power; let vsus ſee if there be any wiſdom to oppoſe him; any wil that exceeds as much in goodneſſe vntounto man, as the deuill doth in malice; & any power that can maſter the deuils. For the firſt, the good angels hauehave more wit then the bad, and yet their wiſedome is nothing vntounto Gods: now the eye of the Lord is on the righteous, and all the holy angels pitch their tents about them: and therefore this counſel ſhall ſtand againſt all the policies of the deuil, and the gates of hell ſhal neuer preuaile. And for the vertues of vnderſtanding, God hath intelligence, to croſſe all the inuentions of the deuill; ſcience, to preſerue his owne truth from the lies of the deuill; ſapience, to drawe more good out of euill, then the deuill can euill out of good; and for prudence, God can order all that, which he hath laboured to bring to confuſion; and for arte, the Lord hath more skill to tye his owne vntounto himſelfe, then the deuil hath to draw them from him: and for all thoſe ſtratagems wrought vponupon the vnderſtanding, the Lord can take away the vaile of ignorance; preſerue from error, hardnes of heart, or any thing that might riſe out of that head. And for wil, and affection, and the whole body, the Lord hath promiſed and will performe, that his holy ones ſhall be ſanctified throughout, both in body and ſoule.

For the malice of the deuills will, we ought to lay to heart the good will and pleaſure of our God, which hath ſaid, he wil not forſake vsus: and for power, we may be aſſured that the deuill hath no power, but that which God ſhal permit vntounto him: he cannot touch Iob, vntill God giuegive him leaue; he cannot be a meanes of Ahabs ruine, vntill it pleaſe God to yeild him that p. 394liberty, that he may be a lying ſpirit in the mouth of all his falſe prophets: nay, he cannot enter ſo much as into ſuch creatures as ſwine, vntill Chriſt hauehave giuen him ſo much refreſhment, before the time of his wofull torture. Secondly, wee may fight with courage; for the deuill is alreadie chained, and reſerued to more ſtrong chaines hereafter: Iud. v. 6. Thirdly, God hath left vsus ſuch ſtore of armour of proofe, as the deuill can neuer ſtrike through; hee may as eaſily wound God, as wound vsus being couered with it: he can neuer looſe our girdle of veritie, ſtrike through our breaſt-plate of righteouſnes, vncouer our feet beeing ſhod with the preparation of the Goſpel of peace; his blowes can neuer enter the ſheild of faith, nor fierie darts peirce the ſoule, or drie vp the waters of the ſpirit; but faith hath ſuch a riuer flowing vp and downe the ſoule to eternall life, that eueryevery dart, be it neuer ſo red and ſcalding hote, is preſently quenched. The helmet of ſaluation wil be ſure to ſaue the head, for which the hand would be content to be cut off, before it ſhould receiue the leaſt blow; therefore the head beeing free, we need leſſe to feare the danger: and for our hands, we hauehave the ſword of the ſpirit, which is the onelyonly weapon that the deuill may not endure: buckle on this armour by prayer and watchfulnes, and ſtill looke the deuil in the face, and we ſhall neuer receiue hurt by him: but if we turne back, then ſhall we hauehave not any peice of armour to ſaue vsus from danger. They are princes, but we hauehave the Prince of peace, and angels their ſuperiours, and I doubt not but as many in number as they to fight for vsus; and theſe hauehave gotten the vpper ground of the deuills: and for ſpirituall wickedneſſe, we hauehave gotten the ſpirit of grace and goodnes, that can mooue ſwifter then the deuils, to ſtand by vsus, and aſſiſt vsus in all our infirmities: let them all make vp a god in this world, yet he that rules heauen and earth will laugh them to ſcorne: truſt therefore in Gods power, and his aids, and be quiet a little, and theſe enemies that you ſee and feele in this world; yee ſhall neuer ſee them, or hauehave cauſe to ſeele them hereafter. The three children, Dan. 3. tell the King, they care not for his command: and why? becauſe they know that the God whom they-ſerue, can deliuer them; and if he will not, p. 395death ſhall be as good to them. Chriſt ſaies, his ſheepe heare his voice, and follow him, & none ſhal take them out of his hands; the reaſon is, becauſe God that gaue them him, is ſtronger then all: Be of good comfort little children, yee hauehave ouercome the world: becauſe he that is in you, is ſtronger then he that is in the world, 1. Ioh. 4.4. The leper cries, if thou willt, thou canſt make me cleane: many be our leproſies, and happie are we that we hauehave ſo good a remedy. We pray for many ſtrange things, but if we obſerue but the concluſion of the Lords prayer, we may ſoone gather vp our ſpirits; ſeeing we knowe that power belongs vntounto God, thine is the kingdome, power, and glory. We beleeue a reſurrection, and many other ſtrange things; but our faith needs not to fall, ſeeing we ſay and beleeue that God is almightie, I beleeue in God the Father almightie: this made Paul to challenge principalities and powers, height and depth, &c. Rom. 8. neuer had he the leaſt feare, that they ſhould euer be able to ſeparate him from the louelove of God in Chriſt Ieſus.

Let vsus ſee what comforts in ſpeciall, may be giuen to Gods children in affliction: for ſurely eueryevery ſoule ſhall find with Elijah, 1. kin. 19. fleeing from Iezebel, comfort from the verie angels of God: yea when they are brought to ſtand vponupon the mount before the Lord, they ſhall ſee the Lord paſſe by, and a mightie ſtrong wind rend the mountaines, and breake the rocks before the Lord, but the Lord was not in the winds: and after the wind came an earthquake, but the Lord was not in the earthquake: after the earthquake came fire, but the Lord was not in the fire: and after the fire, came a ſtill and foft voyce; and in that was the Lord found: Oh the goodneſſe of the Lord, that in all the winds, earthquakes, and fires, that he makes to paſſe before his children, will not be ſeene in them! for then ſhould eueryevery one of vsus be conſumed, and vtterly confounded; yet will he be found in the ſtill and ſoft voyce. It is an vſuall cuſtome, before great Potentates come vntounto their palaces, to hauehave a peale of ordinance to be ſhot off before their approach: ſo the Lord by this feare makes way, that the King of glorie may come in, and dwell with the ſoule. God hath diuerſe meanes to bring vp his children, lawe and goſpel, iudgement and merciemercy: in the giuing p. 396of the lawe, there was thunder, lightning, and earth quakes; yet the Lord was heard in a ſtil voice to deliuer his law. Gods ſchollers muſt ſtand as well at the foote of mount Ebor, to heare the curſe, as at mount Geriſon, to heare the bleſſings: the one prepares, the other enters more eaſily, to giuegive the heart her due comfort; Moſes, Deuter. 28. is full of curſes and bleſſings: God hath many a good Dauid to rule ouer his people, as wel as hard hearted Pharaoh to ſchoole them; he hath more good Prophets to bleſſe them, then wicked Balaams to curſe them; he hath an euangelicall Iſaiah, to lift them vp with promiſes of the Goſpel, as a lamenting Ieremiah, to caſt them downe with woes and lamentations: he hath an Hoſea and Zechariah to teach them in Enigmaes, and darke ſentences, and many other to bee as plaine as heart can wiſh: he hath many a Paul, I beſeech you brethren; as wel as ſons of thunder, to make vsus quake and tremble: yea, and alwaies this is the ende of all afflictions, a gracious ſufficit: 2. Sam. 24.16. it is ſufficient, hold now thy hand. Now what the Lord doth either in proſperity or aduerſitie, often wee ſee not; and therefore we looſe the comfort of it. The birth of an infant, borne and encreaſing, is not apprehended preſently: euen ſo is it with vsus in our heauenly birth, & ſpirituall regeneration; the ſpirit worketh without our leaue, and acquainteth vsus not with his maruailous working more then is expedient at his pleaſure, when and in what meaſure for our comfort. Therefore let vsus take heed that God ſay not vntounto vsus as he did vntounto Iob, cap. 38.2. who is this that darkeneth the counſell by words without knowledge? who are you that interrupt the wayes of God, and labour to preuent his counſels? be ſober and patient, and you ſhal in the ende receiue the cuppe of ſaluation, inſtead of theſe bottles of vineger and teares; and in ſtead of the bread of affliction, the heauenly manna, and the bread of life from the table of God, and of Chriſt.

In the meane time I commend vntounto euerie ſoule in affliction theſe heads of comfort, which I will ſhewe vntounto him in all the cauſes: Firſt, in the efficient cauſes; principall, leſſe principall: Principall; firſt the promiſe of God, 1. Cor. 10.13. God is p. 397faithfull, therefore will he ſuffer no temptation to be aboue our abilitie, but will euen giuegive the iſſue with the temptation, that we may be able to beare it. Secondly, his promiſe is grounded vponupon his power: Col. 1.11. Strengthened with all might, through his glorious power, vntounto all patience and long-ſuffering with ioyfulneſſe: which power is manifeſted in thoſe two things, which grounds the confidence of al in the world, and that is, that the promiſer bee a man of ſufficiencie, and will alſo effect that which he hath promiſed: the firſt makes it poſſible in the thing; the ſecond makes it to exiſt in me: now wee ſhall finde both theſe in the Lord; which indeede grounds our faith in all particulars. But here is neede of particular application, and therfore we ſhall finde them both applyed vntounto affliction: I may well beleeue God with eaſe in proſperitie; but hoc opus, hic labor eſt, this is paine and toyle to beleeue in affliction: marke then theſe two places; firſt, for Gods ſufficiencie, 2. Cor. 12.9. my grace is ſufficient for thee: ſecondly, for Gods efficiencie, Iſa. 43.2. when thou paſſeſt through the waters, I will be with thee; and through the floods, that they doe not ouerflowe thee: when thou walkeſt thorough the verie fire, thou ſhalt not be burnt, neither ſhal the flame kindle vponupon thee. This is more manifeſted in the manner of working; firſt, in the Father, becauſe of his relation; a father can do nothing which ſhall not be for the good of his ſonnes: Heb. 12.5. in affliction he ſpeakes as vntounto children, my ſonne deſpiſe not the chaſtening of the Lord, neither faint when thou art rebuked of him. Hence all is in louelove, Heb. 12.6. Whom he loueth he chaſteneth, and ſcourgeth euerie ſonne that hee receiueth: ſecondly, this louelove muſt purge vsus, Ioh. 15.2. EueryEvery one that beareth fruit, hee purgeth that it may bring forth more fruit: for when we beginne to grow wild, he correcteth our haughtineſſe, and cooles our courage by ſome affliction or other, to cut ſhort our hornes, leaſt we like bulls of Baſhan, ſhould puſh at the godly: the Lord ſends fire, theeues, oppreſſion, to let vsus blood in our riches, leaſt we ſhould be too ranke, and grow into a ſurfet. Hence we may gather, that the Lord hath means to ſaue vsus, and giuegive vsus conſolation in his good time, 2. Cor. 1.4. ſo that this cannot be in wrath, Pſal. 39.5. and therefore the p. 398Father doing this, it muſt needs returne vntounto our good, Heb. 12.10.

The ſecond manner of working, is in regard of Chriſt Ieſus: for afflictions are indeed curſes, but Chriſt became a curſe for vsus; and ſo as by ſinne bleſſings became curſes, ſo by Chriſt curſes became bleſſings: therefore the Apoſtle calls it, a gift, a matter of Gods liberalitie to become a ſufferer: Phil. 1.29. for vntounto you it is giuen for Chriſt, that not onelyonly ye ſhould beleeue in him, but alſo ſuffer for his ſake: as though it were a greater matter of commendation to ſuffer, then beleeue: hence Paul can be content in all eſtates, Phil. 4.13. The third manner of working is, in regard of the holy Ghoſt, who is the comfortet of the faithfull, and therefore ſhall they be ſure to want no comfort; this makes the bodily abſence of Chriſt, better then his preſence, Ioh. 16.7.

Theſe are the principall cauſes, able to ſupport the ſoule without any more: yet God is rich in comfort; for the leſſe principall cauſes are waightie, and more readie at hand; as firſt the word of God, with the miniſterie thereof: Afflictions worke beſt in men when they come with the word; Iehoſaphat was more humbled by the ſpeech of Iehu the ſeer, then he was beeing compaſſed about with an hoſt of enemies. Adde wee vntounto theſe the graces of Gods ſpirit in the hearts of the faithfull: we muſt ouercome griefe with patience, and eate out and burne out the temptation by faith, and purge diſtruſt in Gods promiſes by perſeuerance in prayer: Griefe naturally is heauie, and lies as lead at the heart, and conſequently preſſeth vsus downeward, ſo that faith and praier, muſt keepe the heart and hands, the voyce and eyes vpward: if we can call, it ſhewes we are children of hope, hanging at the breaſt; for grace is like the ſtone that Aaron and Hur put vnderunder Moſes, that he might ſit vponupon it; and the exerciſe of it is as Aaron and Hur, holding vp Moſes weake hands; which while they are ſteadie, make Iſrael preuaile againſt the Amalakites: but when they ſhrinke downe, Amalek preuailes: Euen ſo is it with Chriſtians, they ſit vponupon the corner ſtone Chriſt Ieſus, but their hands and knees fainting in the exerciſes of prayer, and other graces of p. 399Gods ſpirit, makes the deuill our curſed Amalek preuaile againſt vsus: but the Lord will neuer leaue vsus without good Aarons and Hurs, to helpe to ſtay vp our hands, vntill the going downe of the ſunne, and then ſhall Amalck vtterly be diſcomfited.

More ſpecially I bring a threefold combination of grace, with one ſingle, to runne through euerie one of them. The firſt combination is of knowledge and conſcience: knowledge, 2. Tim. 1.12. I am not aſhamed, becauſe I know whō I hauehave beleeued: ſecondly conſcience, which is a continuall feaſt; & therfore he that hath a good conſcience, may alwaies keepe a good houſe, and be a cheerfull man all the dayes of his life. The ſecond combination is prayer & faith; praier as a watchword ſtirs vp in the ſoule, and muſters vp together an army of heauenly ſouldiers; yea and God the cheife generall to ſend preſent aid to beat backe all the force of the enemie, and all of them fall backward; euen as the great multitude that came to take our Sauiour Chriſt. Againe, faith ſtaies the hand of God continually: it is a moſt ſure ſtancher of blood; ſo that if any affliction lie vponupon vsus, it is for want of faith. Moſes was rebuked of the Lord for the not circumciſing of his ſonne, his faith was weake, and his wife in performing that duty was almoſt without faith: yet the Lord departed away, and ſpared both.

Third combination is patience and wiſedome: Patience, Luk. 21.19. by your patience poſſeſſe your ſoules: the ſeruice and worſhip of God in affliction, is patience: now wiſedome is moſt excellent, for it teacheth vsus to deſcend downe into our owne ſoules, and plead guiltie; but there it leaues vsus not, as fooliſh perſons, to lie pleading with the iaylor or hangman for a pardon; but preſently brings vsus vp againe, and maketh vsus aſcend vntounto the Iudge in heauen, with a pardon receiued at the hands of his Sonne to intreat for merciemercy, and that with full aſſurance, becauſe in the pardon the grant is ſpecified which the Lord will neuer forget: This makes vsus ſee the true cauſe of our miſerie: 2. Sam. 6.16. what hauehave I to doe with you yee ſonnes of Seruia; hee curſeth euen becauſe the Lord hath bidden him curſe Dauid; who dare then ſay, wherefore haſt thou done it? thus our wiſedome p. 400teacheth vsus to ſee the cauſe, and then looke to his mercy, and conſider that his hand is not a deſtroying hand, but a ſauing. A man that falls into ſickneſſe, if it come whileſt he is in his calling, he is then leſſe greiued, then if he ſhould hauehave brought it vponupon him by ſurfeting, and hauehave hatched it by his ill courfes: euen ſo it comes to paſſe in the ſickneſſes of the ſoule; If I was vſing the meanes of godlines in ſinceritie of heart, then ſhall I be aſſured that all this is either to free me frō ſome ſinne, or els confirme me in ſome good worke begunne in me. Secondly, if in wiſedome we would ſo prouide, that afflictions might not quaile vsus when they come; then let vsus in the time of proſperitie and quietneſſe of ſoule, cut off all head ſtrong affections, as greife, ſorrow, and ſuch like, and then ſhall they not in our trouble preuaile againſt vsus. Laſtly, learne to denie our ſelues, and all our owne reaſon: Luk. 9.23. if any man will come after me, let him denie himſelfe, and take vp his croſſe daily, and follow mee.

The laſt thing requiſit in all theſe, is the keeping of a good memorie; yea, though our trouble be paſt, yet ſtill with feare to remember the hand of the Lord. The deliuerance of the children of Iſrael is often repeated in the Scriptures, and ſurely for good endes, becauſe naturally wee forget the workes of God, and his noble actes of ancient time: which if they were faithfully treaſured vp, would doe vsus much good in our times of need: for either wee muſt thinke that God is not able to helpe vsus, or if hee be able, yet wee are vnworthy of his helpe: if wee doubt of his power; ſee what hee did for Iſrael in Egypt, in the red ſea, the wilderneſſe, and among all their enemies: If wee thinke wee are vnworthy, then ſtill thinke on Iſrael, the worſt people on the face of the earth: for they were alwaies prouoking the holy one of Iſrael. Pſal. 34.5.6. Yee ſhall looke vntounto him, and runne vntounto him, and their faces ſhall not be aſhamed, this poore man cried and the Lord heard him, and ſaued him out of all his troubles.

And thus much of the efficient cauſes; the matter followes out of which we are to draw ſome ſpeciall comfort. The matter of affliction is puniſhment and action: Puniſhment therefore p. 401a morall good, action therefore a poſitiue good. The morall good, firſt it corrects ſinne paſt, by opening our eyes to ſee it, by humbling of vsus, and bringing of vsus to meditation of heauen and heauenly things. Secondly, it cures ſinne preſent, by croſſing of our nature. Thirdly, it preuēts ſinne to come. Fourthly, it tries what is in our hearts. All this doth a wicked man no good: for the puniſhment is nothing but an execution of gods vengeance vponupon them: but to the godly it is a ſchoole-maſter to bring them vntounto Chriſt. For the ſecond, the worke of affliction, though in it ſelfe a poſitiue good, becauſe an action; yet it works but wofully in the vngodly, but moſt comfortably in the children of God: Heb. 12.11. it brings forth the ſweete and quiet fruit of righteouſneſſe vntounto all them that are exerciſed: for it is a moſt certaine thing in Gods children, that the more their afflictions growe, the more their faith groweth; the more Sathan ſtriues to drawe them from God, the more they drawe neere vntounto God, although in feeling they ſee not ſo much.

The third cauſe is the forme, making an eſſentiall difference betwixt the afflictions of the godly, and of the wicked. They are in the godly corrections of louelove for their good, but in the wicked the vengeance of God to their euerlaſting periſhing.

The fourth & laſt, is the ende: firſt in regard of Chriſt, Phil. 1.20. to magnifie him, and therfore an honour vntounto his Saints. Secondly, in regard of our ſelues, 2. Cor. 1.9. not to truſt in our ſelues: good to lay aſide vaine confidence. Thirdly, for our vocation, 1. Pet. 2.21. good to accompliſh the end of our vocation. Fourthly, good in their owne vſe: all his well that ends well: Ioh. 16.20. Your ſorrow ſhall be turned into ioy.

To proceede to another demonſtration; that afflictions are good and comfortable, may appeare in the fruits of it: which are either within vsus, or without vsus. The firſt, is called the mortification of the fleſh, or the crucifying of the luſts thereof. The ſecond, is called the mortification of the outward man by manifold afflictions. To this is required a good cauſe. Secondly, patience voluntarie, not perforce; not mercinarie, but to ſhew our obedience. Thirdly, conſtant, not for a brunt. Fourthly, for a good end. Now their is nothing in theſe afflictiōs but ioy: theſe p. 402will neuer gall the conſcience, but make it ſtout and couragious: therefore let vsus ſee the effects of the other. Firſt, it openeth the eare: Iob. 33.16. then he openeth the eares of men euen by their corrections which he hath ſealed. Secondly, it brings forth greife, and is verie neceſſarie to bring on other effects. Greife we know would faine hauehave eaſe whereof it is, and it laboureth alwaies to lay it ſelfe open, and to mooue pitie, it ſeareth nothing more then to be hidden: for which cauſe nature hath giuen more helps to bewray this affection then any other; as heauineſſe of countenance, hanging downe of the forehead, moouing of the eyes, teares, ſighs, and grones: it teacheth eloquence, and maketh vsus to change our ſpeeches, and ſo we learne to amplifie the cauſes of our woe: ſo that falling on any obiect of our greife, we are loth to depart from ſpeaking of it: we double our ſpeeches on that theame: we know the matter of Ezekias greife forced his tongue to touch it twiſe, my tongue, my tongue ſhall praiſe thee.

When our Sauiour Chriſt ſpake of doctrine, he neuer doubles his words, but is content to vtter it in a word: but when he came to the rebellion of Ieruſalem, it touched him ſo neerely that he cryes, Oh Ieruſalem, Ieruſalem: and Dauid when he lights vponupon his ſonne Abſolon, O Abſolon, Abſolon, O my ſonne Abſolon. Thirdly, after greife it makes vsus loath and deteſt our ſelues: Iob. 42.6. therfore I abhorre my ſelfe, and repent in duſt and aſhes. Fourthly, to ſeeke vntounto God: Hoſ. 5.15. Pſal. 78.34. when he ſlew them, they ſought him, and they returned and ſought the Lord early. Ier. 31.18. I hauehave heard Ephraim lamenting thus, Thou haſt corrected mee, and I was chaſtiſed as an vntamed calfe: conuert thou mee, and I ſhall be conuerted: after that I conuerted, I repented, and after that I was inſtructed I ſmote vponupon my thigh: I was aſhamed, yea euen confounded, becauſe I did beare the reproach of my youth.

Laſtly, from the ſubiect: Coloſ. 1.24. I full…ill the reſt of the afflictions of Chriſt in my body: an excellent ſubiect that may be annexed vntounto Chriſt: 1. Pet. 4.13. reioyce, in ſo much that ye are made partakers of Chriſts ſufferings, that when he ſhall appeare ye may be glad and reioyce. Phil. 1.29. a high priuiledge to be a p. 403ſufferer, for it is giuen vntounto vsus as a ſpeciall donation: and therfore their be heads enough of yeilding comfort to euerie afflicted ſoule.

I know none to be toſſed and turmoiled more in ſoule then the godly, and yet none more free from danger then they: Pſa. 88. Dauid hath all Gods waues go ouer him, v. 17. They came round about him daily like water, and compaſſed him together. A ſea-faring man labours for nothing more, when he is vnderunder a dangerous ſtorme, then to thruſt in his ſhip at any cricke for a ſhelter, vntill the ſtorme be ouer-blowne: and a man plunged in the water will catch at any rope, and hauing gotten hold, will part with his life before he will part with his handfaſt: ſo a Chriſtian being tumbled vp and downe in the waters of affliction, labours the more for his ſhelter, and what he layes hold of, he will not part with it: now whom hauehave they in heauen and earth to reſt vponupon beſide God? and if all the world ſhould counſell them, curſe God and die; they would anſwer, you ſpeake like fooles, ſhall we receiue good of God, and not bee content to beare euill, ſeeing we hauehave deſcrued it? When I vſually come vntounto theſe diſtreſſed ſoules, and find them floating vp and downe, and crying, we are drowned in the deepe ocean of our ſinnes, and God hath not onelyonly forgotten his mercies vntounto vsus, but remembers that we were made for his wrath: Well, if it be ſo, then forſake God, renounce your faith; yet let me heare, if you dare open your mouthes to ſpeake againſt God, or euer ſuffer a cogitation of ſuch blaſphemie to enter your ſoules: yea if God himſelfe ſhould rap you on the fingers, and ſay, what hauehave you to doe with my mercies? yet you will not part with your hold; and therefore neuer reſolue of this fearefull apprehenſion, vntill you can reſolue to curſe God, and die for euer; but this you neither can, ſhall, nor will doe. But yeeld that a paſſion hath broken out in in your hot fits: Why Lord, thou art not my father: doe you thinke that God wil be as raſh againe, to ſay, Away, you are not my children. Suppoſe one of your owne children ſhould fall into a burning feuer, and in the extremitie of the heat ſhould crie out againſt his father, nay ſtrike him with his fiſts; would the father be as p. 404haſtie as the child? no, no: but with paſſion cry and weep, al…, my child is diſtempered with heat, I know how he loued mee in health, and now is it my part to louelove him the more, and doe any thing for him; paſſions ought not to bee the rule of my louelove, but the dutifull obedience of my child: So God may euen ſuffer hard words of his children, but not to diſtaſt them for any ſuch matter, but louelove them, and care the more to doe them good. 1. Kin. 20. Benhadad the King of Aram is luſtie againſt the King of Iſrael, v. 3. thy ſiluer and thy gold are mine, alſo thy women, and thy faire children are mine: non victoriam, ſed inſignia victoriae reportauit: his hote words are ſoone cooled, v. 31. and he ſees his folly: yet marke the counſell of his ſeruants; Wee hauehave heard that the Kings of the houſe of Iſrael are mercifull Kings, we pray thee let vsus put ſackecloth about our loynes, and ropes about our neckes, and goe out to the King of Iſrael: it may bee that he will ſaue thy life: this is graunted, and they come to the king, and ſay, Thy ſeruant Benhadad ſaith, I pray thee let me liue: and the king ſaid, is he yet aliue? he is my brother: now it is ſaid they had reſolued to take diligent heede, if they could catch any thing of him: here they hauehave enough, and they make the eccho to ring, thy brother Benhadad. In like manner, if you conceit you hauehave ſpoken preſumptuous words againſt the great God of heauen, and he hath met with you, and now by his hand hath driuen you into a ſecret chamber, remember that God was the King of the kings of Iſrael, and therefore farre more mercifull then Ahab, or any king that euer was borne among them; put on ſackecloth, and thruſt your neckes into a rope, (but not as theſe villaines doe that diſpatch themſelues) and come in all humble manner, yet reſolue that your faith ſhall catch hold, and that you wil take diligent heed to what the Lord ſhal anſwer; and as ſoone as you heare the Lord ſay, beleeue, and you ſhall be ſaued; make a preſent eccho, Lord, I beleeue, helpe mine vnbeleefe. I hauehave continued the longer vponupon this point, becauſe I ſee poore Chriſtians monſtrouſly perplexed with this ſentence of placing ſinne before the conſcience, God graunt it may take place, and yeeld them comfort to their hearts deſire.

p. 405And thus hauing freed the godly from the application of this fearefull ſentence, I bring it to the wicked, and aſſure them, that whatſoeuer fearefull thing they hauehave heard in all this diſcourſe, it of right belongs vntounto them, and whatſoeuer els can be ſaid of the terrors of conſcience: Oh therefore conſider this, ye that forget God, for this ſhall teare you in peices, and there ſhall be none that can deliuer you. Alas, of all kinds of miſerie that can befal vntounto man, none is ſo lamentable as this, becauſe it riſeth of the ſenſe of Gods wrath, & reuenging hand againſt the guiltie ſoule of a ſinner. Other calamities afflict the bodie, and part onelyonly of our nature: this the ſoule which carrieth the whole into ſocietie of the ſame miſerie. Such as are of the bodie (though they approach nigher the quick then pouertie, or want of neceſſaries for maintenāce of this life) yet they faile in degree of miſerie, and come ſhort of that which this forceth vponupon the ſoule: the other touch thoſe parts where the ſoule commandeth, pouertie, nakedneſſe, ſickeneſſe, and other of that kind are mitigated with a minde reſolute in patience, or endued with wiſedome to eaſe that which greiueth, by ſupply of remedie: this ſeazeth vponupon the ſeate of wiſedom it ſelfe, and chargeth vponupon all the excellencie of vnderſtanding, and grindeth into powder all that ſtandeth firme, and melteth like the dewe before the ſunne whatſoeuer we reckon of as ſupport of our defects, and ſubdueth that wherewith all things elſe are of vsus ſubdued: The cauſe, the guilt, the puniſhment, the reuenge, and the miniſters of the wrath, all concurring together in more forcible ſort (and that againſt the vniuerſall eſtate of our nature, not for a time but for euer) then in any other calamitie whatſoeuer. Here the cauſe is neither wound or ſurfet, ſhipwracke or ſpoile, infamy or diſgrace; but all kind of miſerie ioyned together, with a troubled ſpirit, feeling the beginnings, and expecting with deſperate feare, the eternall conſummation of the indignation and fierce wrath of Gods vengeance againſt the violation of his holy commaundements; which although it take not away in this life the vſe of outward benefits, yet doth the internall anguiſh bereaues vsus of all delight of them; and better without them, then in ſuch ſort to enioy p. 406them. This is not liable to humane lawes, and to come vnderunder the cenſure of earthly iudges but to the diuine lawes of God, and the cenſure executed with her owne hands; which cenſure is a ſeparation from Gods fauour, the creator and bleſſer of all things, the fountaine of all peace and comfort. Now what creature beeing the worke of his owne hands, dare comfort and cheare vsus with any conſolation? or what aſſurance of eſcape if wee would flee? the puniſhment hath no miſerie to compare with it, the ſenſe of it paſſeth the capacity of man: for as bleſſednes with God, is aboue all conceit of mans beart, and report of tongue: ſo the contrarie eſtate exceedeth all vnderſtanding of the mind, and vtterance of ſpeach; and is ſuch as is aboue meaſure vnhappy and moſt miſerable, inflicted by Gods reuenge, who is himſelfe a conſuming fire, & whoſe wrath once kindled, burneth to the bottome of hell. Againe, the miniſter of reuenge is without all compaſſion: he will not be content with Iobs riches and poſſeſſions, but he vrgeth skin for skin; would hauehave God permit him to ſtreatch out his hand to touch his bones and fleſh: neither there would he ſatisfie himſelfe, but euen againſt Gods expreſſe commandment, if it were poſſible, bring his life into the duſt: neither there would he reſt, vntill he had brought him to damne both bodie and ſoule. Now if God would but look on, as he did while the deuil was beating Iob, it would wonderfully refreſh the wicked, though the Lord meant neuer to helpe them: but alas, hee wil not vouchſafe them the leſt countenance, but ſuffer the deuill to torment and racke them to the vttermoſt of his power. Therefore as he hath mourthered the ſoules of infinite men, he ſhal be praying on them for euer: Oh wofull eſtate! I know not what to ſay of it; our life and length of dayes will forſake vsus, the deuill worſe then all tyrants, ſauage beaſtes, harpies, vultures, yea then all the creatures of God, ſhall ſeaze vponupon vsus: our conſciences, with a worme that neuer dyeth ſhall gnaw vponupon vsus; ſurely for want of words I muſt leaue it: therefore eueryevery one as he loues the good of his owne ſoule, let him bee admoniſhed, to thinke of this fearefull ſentence; I will ſet thy ſinnes in order before thee.

p. 407Reaſons. Firſt, becauſe the conſcience is made of God a little iudge and witnes of all our deeds and actions; and therefore muſt be ioyne with the Lord againſt his owne ſubiect.

Reaſ. 2. Becauſe wicked men ſhould be happie, if it were not for their conſciences; therefore muſt the Lord needs awake them to ſee their miſerie.

Reaſ. 3. That his law may hauehave his effect, and that the power of him may be made manifeſt: whereby God may be glorified, the wicked aſhamed for putting out ſo good a light, and fret and gnaſh with their teeth, that they regarded not ſo good admonitors as the law of God, and their own conſcience did continually ſet before their eies.

Reaſ. 4. That their miſery might be perpetuall, and diſpoſſeſſe them of all ioy, it is neceſſary that the Lord ſhould make their ſinnes euer to ſtand before the eyes of their conſcience.

Vſe 1. Reprehenſion: confutation of the wicked, that they would neuer conſider of their ſinnes, but ſtill did forget God and his law, putting them farre from them: but now ſhal they be ſure to hauehave both ſinne and puniſhment; God and his law, to draw ſo neere them, that they could wiſh themſelues to bee nothing, or at leaſt that the verie mountaines and rockes might fal vponupon them: a burden more eaſie to beare, then the leaſt touch of their conſcience, ſeeing their ſinne, feeling their puniſhment, from the law accuſing, and God himſelfe reuenging the violation of the ſame. Secondly, a correction of the godly, that they be not too cruell vntounto their owne ſoules, conceiuing that the Lord hath done vntounto them, as he hath done vntounto the wicked; when indeed it is rather their owne phanſie aſſiſted by their corruption, that makes them iudge ſo miſerably of themſelues, as though they were reprobates, and with Cain caſt out of the preſence of God for euer: yet let them knowe that is but the tenderneſſe of the conſcience, and not that violent haling of them to the ſtake, which is in the wicked; whoſe conſciences ſtrike againſt the law, as ſtones and hammers, that would rather hauehave the lawe broken, then themſelues to bee broken and hammered by it.

Vſe 2. Inſtruction: firſt, admonition to the wicked, that p. 408they be not ſo cruell vntounto themſelues; but conſider that eueryevery ſinne they commit, is the ſtabbing and wounding of their conſciences; and he that ſtabbes often the ſelfeſame place, wil be ſure to bring out his heart blood, and make a moſt fearefull ende: for though the wounds of the conſcience bleeding freſh, are not ſo ſenſible; yet beeing feſtered, and full of corruption, hauing no oyle of grace powred into them, ſhall bee extraordinarie ſores, and ſo miſerably felt of the patient, that when the Lord ſhall touch them, they ſhall roare, and gnaſh with their teeth, for the extremity of the paine. Secondly, direction to the godly, to bee moſt tender for the eie of their conſcience: We vſe the eye of the bodie moſt tenderly, and great is our care to ſafegard it, much more ought wee to tender the eye of our ſoule, beeing farre more excellent then the eie of the bodie.

Vſe 3. Conſolation: firſt, in all diſtreſſe to knowe that it is a happie thing to beare the yoke in our youthes, to know our diſeaſes betimes, and hauehave our ſinnes diſcouered; for then is there hope of cure: but if they continue vntill old age, then wil they be in greater danger. Secondly, in all our welfare to labour for the aſſurance of a good conſcience, which is our beſt felicitie.