The Monument, Sermon

The Monument · Sermon

p. 1THE MONVMENT, OR TOMBE-STONE.

Iob 7. 3. 4.

So am I made to poſſeſſe the moneths of vanitie, and weariſome nights are appointed to me: when I lie downe, I ſay, when ſhall I ariſe, and the night be gone? and I am full of toſſings to and fro, vntounto the dawning of the day.

IN the firſt verſe of this chapter the holy man Iob layeth downe a generall poſition, to wit, that the dayes of mor…all man are like the dayes of an hireing: and this poſition he laboureth to make good in the ſubſequent or p. 2next enſuing verſes, and that by d… claring wherein the compariſon ſta… deth betweene the dayes of an hir… ling and the dayes of mortall man, theſe words following: As a ſerua… earneſtly deſireth the ſhadow, and as a hireling looketh for the reward of h… worke, ſo am I made to poſſeſſe the m… neths of vanity, and weariſome nigh… are appointed for me, &c. This is t… coherence.

Now this text is for the matter it a lamentable complaint, where for order and methods ſake, we m… take notice of two points, firſt of t… perſon complaining, and that was I in this word I. Secondly, of the ma… ter of the complaint, which is tw… fold. Firſt, for the vaniſhing of … time, in theſe words, So hauehave I ben… made to poſſeſſe the m…neths of vanit… Secondly, for the tediouſneſſe and … tremitie of his paine, in the reſt of t… text: And weariſome nights are appo…ed p. 3vntounto me: when I lie downe, I ſay, when ſhall I ariſe, & the night be gone? and I am full of toſſings to and fro vntounto the dawning of the day.

So am I made to poſſeſſe the moneths of vanity. It may here be demanded in the firſt place, what is meant in theſe words by v…nitie. VntoUnto which iuſt demand for the clearing of the text, I anſwer, that this word vanity is taken in two ſences in holy Scriptures, viz. ſometimes for the vanity of ſinne, and ſo it is vſed in Pſal. 119. 37. where Dauid intreateth the Lord to turne back his eyes from beholding vanity, that is, frō beholding ſinfull obiects. And in deed my deare Chriſtian brethren, ſin is iuſtly ſtyled by the name of vanity, for there is no vanity to the vanity of ſin. For how vaine a practiſe it is for a little momentanie pleaſure, and for a modicum of tranſitory profit, that a man or woman ſhould ſet the glory of God, the merits of Chriſt, p. 4the kingdome of heauen, and their owne ſaluation to ſale, I leaue it to your owne conſcience to iudge. But for mine owne part, I eſteeme wilfull and deſperate ſinners to be the moſt vaine and fooliſh people in the world. But concerning this kind of vanitie Iob doth not ſpeake in this place: for it is not meant that Iob had ſpent his moneths in the vanity of ſinne, as they do which ſpend their precious time in pricking & pinning, and painting and pampering, in running to ſtage playes, in haunting of tauerns and alehouſes, in proſecuting of vnneceſſary ſuites at law, and ſuch like: for Iob indeed was none of this curſed crew: but he was perfect and vpright, and one that feared God, and eſchued euill, as God himſelfe giues teſtimony of him in the firſt chap. of this booke, at the firſt verſe: yea this bleſſed Iob was ſuch a man, as that there was none like him in all reſpects in the whole p. 5world, at the leaſt in his age and …ime. For ſo it is ſaid of him in the ſecond chapter and third verſe, of this holy booke.

We muſt note therefore and obſerue, that the word vanity is taken alſo in Scripture for the vanity of a ſa…ing condition; and ſo it is vſed in Pſal. 144. 4. where it is ſaid, Man is like to vanity, his dayes are like a ſhadow that vaniſheth: and in Rom. 8. 20. The …reature is made ſubiect to vanity: that …s, to a fading condition. And thus the word vanity is vſed in our preſent …ext: I hauehave had as an inheritance the …oneths of vanity, that is, vaniſhing and fading moneths, the abſtract being put for the concrete, or vanity for vaniſhing.

And weariſome nights, &c. Here it may be alſo inquired what it was that Iob endured in the night, for the which …e termes his nights weariſome …ights, or, as it is in the original, nights p. 6of labour. To this I anſwer: Iob endured three things in the nights, the which three things made his night…xs the nights of labour and vnreſt.

Firſt, he endured fearefull dreame and viſions, as appeareth in this preſent ſeuenth chapter and fourth verſe where it is ſaid, When I ſay, my bed ſha… comfort me, my couch ſhall eaſe my complaint, then thou ſcareſt me wit… dreames, and terrifieſt me through viſions. And this was a great paſſion; for i… is grieuous to be ſcared with dreames …ut it is more to be terrified with viſions and apparitions of Angels whether good or euill. The want of naturall reſt vntounto a weake perſon is very tedious, but this addition of terro… and horror is much more grieuous.

2 The ſecond thing which Io… endured in the night as well as by day, it was anguiſh of mind and trouble of conſcience: For his calamiti… was heauier then the ſand of the ſea, th… p. 7arrowes of God Almightie were within him, the poiſon thereof drunke vp his ſpirit, yea the terrors of God ſet themſelues in aray again… him, Iob 6. 2. 3. And this was matter of ſore labour; for as Salomon ſaith, A man will be are his infirmitie; but a wounded ſpirit, who can beare it? Prou. 18. 14.

3. The third thing which Iob endured in the night, was extremitie of paine in his bodie, expreſſed by verie grieuous and dolefull fits; for when he lay downe, he ſaid, when ſhall I ariſe, and the night be gone? and he was full, or as it is in the originall, he had his belly full of toſſings to and fro to the dawning of the day. And there is none which hauehave had experience of extremitie of ſickneſſe, but I hope they will eaſily acknowledge, that extremitie of paine is a ſore labour.

Thus much for the clearing of the meaning of the words.

Now before we come to the doctrines p. 8and inſtructions, one maine queſtion may be moued concerning the practiſe of Iob in complaining, whether he did well or ill in it? And to this I anſwer, that in many things Iob ſinned in the matter of complaint, as in curſing the day of his birth, Iob 3. and in deſiring for anguiſh to be cut off before his time, Iob 6. 9. and chuſing to be ſtrangled was like wiſe a great ſin in him, Iob 7. 15. But in theſe words in the text, I take it that Iob did not mainly ſinne, (howbeit I do not excuſe him altogether from infirmitie,) but for his words vſed, they are warrantable; as for his ſecret affection, we hauehave nothing to do with it, we leaue it to God that knowes it.

You will then demand, Is it lawfull therefore for ſuch as are in diſtreſſe to complaine?

To this I anſwer, that all complaint is not ſinfull. Dauid complained in the ſi…t Pſalme, that his ſoule was ſore p. 9troubled, and …et he ſinned not. Hezechiah mourned like a doue in his ſicknes, Eſay 38. 14. and yet for that is not iuſtly to be reproued.

But lawfull complaint in time of extremitie, muſt be ioyned with theſe limitations.

Firſt, it muſt not be with murmuring or repining againſt God, but rather with a patient ſubmitting to his bleſſed will: ſo that though we do declare our griefe, yet we muſt be content to endure it, in obedience to God; and we muſt learne of Chriſt, to ſay, If thou wilt that I ſhall drinke of this cup, thy will be done.

Secondly, our complaint muſt not be to the weakning of our faith: we muſt ſo complaine, as that ſtill we hold faſt ſome ground of ioy. For indeed we ought to reioyce euermore; and we ſhould not mourne without hope, as the Apoſtle ſpeaketh.

Thirdly, our complaints muſt be p. 10moderate; for there is but a time to mourne. We ought to find time, as wel for the declaring of Gods mercies which we hauehave receiued, as to expreſſe our griefes, or elſe we are greatly vnthankfull.

Thus much for the meaning. Now come we, by Gods permiſſion and aſſiſtance, to collect ſuch doct…ines and inſtructions as may make for our edification.

Moneths of vanitie. Where note we, that Iob ſpeaking of his life, doth not terme his moneths, moneths of certaintie, as though he had a leaſe of his life, but moneths of vanitle, as implying that Mans life is very fraile and 2. Doctr.ſubiect to vaniſh away. And indeed there is nothing more fraile, & more vncertaine. For this cauſe the Scripture compareth our liues to things that are very inconſtant: as ſometimes to graſſe, which in the morning flouriſheth & groweth, & in the euening p. 11is cut downe and withereth, Pſal. 90. 5. 6. And ſometime to a vapour, which appeareth for a very little time, and afterwards vaniſheth away, Iam. 4. 14. Sometime to a weauers ſhuttle, which quickly paſſeth from one ſide of the webbe vntounto the other. Sometime to ſmoke, which is driuen away and diſperſed with eueryevery wind or blaſt, Pſal. 102. 3. Sometime to a ſhadow which declineth, Pſal. 102. 11. And ſometime to vanity it ſelfe, as in my text.

Gods Church and people hauehave taken diligent notice of this frailty from time to time, and therefore hauehave made account of ſhort life. Hence it is that Abraham in his perfect health termeth himſelfe duſt and aſhes, Geneſ. 18. 27. Hence it is that Dauid ſaith, that his life is alwayes in his hand, Pſal. 119. 109. Hence it is that Paul ſaith, I am readie to be deliuered, and the time of my departure is at hand, 2. Tim. 4. 6. Hence it is that the p. 12Church ſaith, We hauehave here no abiding citie, Heb. 13. 14. And hence it is that ſo many faithfull Chriſtians do ſo ordinarily remember their mortalitie & their graue when they lye downe in their beds.

And indeed very experience doth 1. Reaſon.teach vsus that mans life is fraile. For do we not ſee yong men die as well as old? Do we not ſee ſtrong men die as well as weake? Do we not ſee wiſe men die as well as fooliſh? Yea do we not ſee Phyſitians die as well as patients? Yea there is none, rich or poore, high or low, noble or meane, which can promiſe himſelfe to liue for the ſpace of one poore houre.

Againe, our liues muſt needs be 2. Reaſon.fraile and vncertaine, in reſpect of the manifold dangers whereunto they are continually ſubiect. For firſt, they ☜are ſubiect to infinite diſeaſes, as to the peſtilence, to the burning feuer, to conſumptions, to the gout, to the p. 13ſtone, to the dropſie, to the bloudie iſſue, and to innumerable other.

Secondly, they are ſubiect to the ſtroke of Angels, to the layings in waite of enemies, yea to Gods immediate ſtroke.

Thirdly, they are ſubiect to many ſodaine accidents. If they trauell by land, they are ſubiect to be taken by the eues and robbers, and to be left for dead. If they ride, they are ſubiect to fall from their horſes, and to breake their neckes. If they trauell on foote, they are ſubiect to take immoderate heate. If they eate, they are ſubiect to take ſurfet, though they eate neuer ſo little. If they faſt, they are ſubiect to grow into weakneſſe. If they ſit in thei… houſes, diſeaſes will grow vponupon them by much ſitting. If they walk… abroad, a thouſand dangers both ouer their heads and vnderunder their feete, and before them and behind them, and at their right hand and at their p. 14left do attend & wait vponupon them, and therfore how fraile is the life of man?

Yea but ſome poſſibly will obiect Obiect.and ſay, Do we not ſee ſome men and women to liue long? Do not ſome in our age attaine ſeuentie yeares, ſome eightie yeares, ſome ninetie yeares, ſome an hundreth? and may not I hope to liue as long as they?

I do not denie, but God is able to continue thee long vponupon the earth, Anſw.though thy life be neuer ſo fraile. But it is not thy ſafeſt courſe, my Chriſtian brother, to make account of, or to expect long life. For if they which are ſtrong, liue vntill ſeuentie or eightie yeares, yet we find by experience, that there be a great many which neuer ſee fortie, ſome which neuer ſee thirtie, ſome which neuer ſee twentie, ſome which neuer ſee ten.

Yea but ſome, it may be, wil further obiect and ſay, I am ſtrong and luſty, 2. Obiect.I am yong, or in my beſt yeares, I find p. 15no decay in my body; and therefore what reaſon hauehave I to look for death?

Alas poore ſoule, whoſoeuer thou 2. Anſw.art, thou art too prone and ready to deceiue thy ſelfe. Haſt thou neuer read, that Man in his beſt eſtate, that is, in his beſt yeares, in his beſt ſtrength, in the very fl…ure of his age, is altogether vanitie? Reade Pſalme 39. 5. and it wil teach thee. Haſt thou neuer read what Ioh ſaith in his 21. Chapter and 23. verſe, where he teſtiſieth, that One dieth in his full ſtrength; his breaſts being full of milke, and his bones being moiſtened with marrow? Reade and conſider, and be not incredulous, but beleeuing.

Now hauing proued the truth of this point, to wit, that the life of man is very fraile and vncertaine; and hauing anſwered the Obiections which might be made againſt the ſame: it remaineth now to make application of that which hath b…ne deliuered. p. 16And a threefold vſe we may make of this our frailtie; to wit, an vſe of Reproofe, an vſe of Inſtruction, and an vſe of Comfort. An vſe of reproofe. And it may reproue diuers. Firſt, ſuch as hauehave made a couenant 1. Vſe.with Death, and put the euill day far from them; which thinke in their hearts, that though a ſcourge come & paſſe through the whole land, yet it ſhal not come neare them. Alas poore ſoule, what priuiledge haſt thou to eſcape more then any other? art thou any iote the more ſafe, becauſe of thy ſecuritie? No verily. For when thou ſhalt ſay, Peace and ſafetie, then ſhall there come upon thee ſodaine destruction. As Paul ſaith, 1. Theſſ. 5.

Secondly, this may ſerue to reproue ſuch as immoderately do ſeeke after wealth, being as vnſatiable in ſecking riches, as if they and their children were not mortall, but immortall; as if indeed they were to liue p. 17here alwayes, and were to make prouiſion for an earthly eternitie. O fooliſh and filthy couetouſneſſe! when wilt thou ſay, It is enough? O vaine man, thou prouideſt with the danger of thy ſoule for many yeares, when it may be this night thy ſoule ſhall be taken from thee, and then whoſe ſhal theſe riches be which thou haſt vniuſtly gathered?

Thirdly, it may make for the iuſt reproofe of them which labour to perſwade others that they ſhall liue long. Theſe are like vntounto them which promiſe others libertie, and are themſelues the bondſlaues of corruption. And in this many Phyſitians are too much to blame, which will make ſuch large promiſes to their patients, as though it were in them to recouer health at their pleaſure, when as in the meane time the poore patient dieth vnderunder their hands.

The ſecond vſe is an vſe of Inſtruction: p. 182. Vſe.ction: for conſidering that mans life is thus fraile, therefore hence we ſhould learne to be humbled in our ſelues. We muſt remember we are but duſt and aſhes, and therefore we muſt not hauehave high conceits of our ſelues: neither muſt we affect the too much pampering and pranking of the body. Alas, it may be thou art feeding nicely ☜and curiouſly to day; it may be thou art now pranking thy ſelfe in pride and in ſtrange attire, or painting thy face with Ieſabel; and before to morrow thou mayeſt be dead. O earth, earth, earth, heare the word of the Lord; humble thy ſelfe before the Lord, in conſideration of thy mortalitie. If thou wilt not humble thy ſelfe, thou haſt iuſt cauſe to feare that the Lord will humble thee, and bring thee low.

Secondly, the conſideration of our frailtie muſt teach vsus, not to deferre or put off our repentance: but p. 19whileſt it is called to day, to call our ſelues to a ſecret examination of our wayes and courſes, to humble our ſelues for them, to renew our couenants with God of our obedience, and to turne from the power of Sathan to God. Thou thinkeſt thou mayeſt do this ſoone enough when thou art old: but how doeſt thou know, whether thou ſhalt liue to be old, or no? Or ſuppoſe thou liue to be old, how doeſt thou know that God ☞will giuegive thee repentance at the laſt, when thou haſt hardened thine heart againſt him by thy ſins? Therefore, whileſt it is called to day, either now turne or neuer, either now repent or periſh. Either ſeeke the Lord in time whileſt he may be found, or elſe neuer ſe…ke him.

Thirdly, the conſideration of our frailtie muſt teach vsus, firſt to ſeeke Gods kingdome and righteouſneſſe, and to lay vp for our ſelues a good p. 20foundation againſt the time to come. We muſt labour to be rich in faith, that when death comes vponupon vsus, we may not ſlauiſhly feare it, but rather chearefully embrace it as a moſt welcome meſſenger. It is lamentable to ſee what paines men take to go to hell, how they labour for the obtaining of their luſts and vnſatiable deſires, and in the meane time remaine altogether voide of care how they might attaine heauen. O awake, awake, remember out abode here, it is but for a ſhort time; but that eſtate which is to come, whether it be for happineſſe or woe, it is eternall, and whithout end. Therefore ſtriue and take paines to enter in by the ſtraire gate. We find by experience, things of value in the world, to wit, riches and honours, and high places, they are not attained without great meane… vſed: and ſhall we thinke that ſauing grace, & Gods kingdome will be obtained p. 21without great ſtriuing? Let no man or woman deceiue themſelues: for if the righteous which labour hard in the vſe of meanes, as in hearing, in reading, meditating, in the vſe of the Sacrament, in conference, in keeping …aith & a good conſcience, in prayer, and ſuch like: if ſuch, I ſay, ſhall ſcarce…y be ſaued, notwithſtanding all their …are and ſtriuing; then what ſhall be…ome of ſuch as ſtriue not at all; or if …hey do ſtriue, it is very coldly and negligently? Surely ſuch, vnleſſe they …end their pace, they can neuer each their iourneys end, which is the glorious kingdome of heauen. They will be found like trauellers dead in …he way before they halfe reach …ome.

The third and laſt vſe is for com…ort 3. Vſe.and conſolation. For conſidering …hat mans life is ſo fraile; therfore firſt …t may be a comfort to ſuch as en…ure exile, or baniſhment, or impriſonment, p. 22or hard vſage, or pouertie, or ſickneſſe, or the like, they may remember, that their afflictions here cannot be long, becauſe their liues are but ſhort. Peace ſhall come, and they ſhall reſt in their beds, Eſay 57. 2. and Bleſſed are they which die in the Lord yea ſaith the Spirit, they reſt from their labours, Reuel. 14. 13.

Secondly, the conſideration o… ſhortneſſe of life, may be matter o… conſolation and comfort vntounto ſuch a… beleeue; for now their ſaluation i… nearer then when they began to beleeue. What knoweſt thou, but tha… there is but a ſtep betweene thee an… heauen? Thou art here this yere, tho… mayeſt be in heauen before the next thou art here this monethmonth, tho… mayeſt be with Chriſt before th… next. Yea thou art here to day, tho… mayeſt be in bliſſe before to morrow O thriſe happie eſtate! how woul… men admire the happineſſe of ſuch p. 23begger as were in poſſibility eueryevery houre to be aduanced to a kingdome? And how much more admirable is the eſtate of eueryevery true Chriſtian, who ſtandes in continuall poſſibilitie to be aduanced to ſuch an eſtate, as neither eye hath ſeene, nor eare hath heard, neither can it ſufficiently enter into the heart of man to conceiue? 1. Cor. 2. 9.

Thirdly, the conſideration of our ſhortneſſe of life may comfort all ſuch faithfull Chriſtians as do deſire to be freed from ſinne. Though Satan ☞and the world, and their owne corruptions, do diſquiet them for a time, yet they ſhall not alwayes diſquiet them. Death will come and that quickly, and then thou ſhalt ſinne no more, neither ſhalt thou be tempted …o ſinne any more, but thou ſhalt be …ike vntounto an elect Angell, yea like vntounto Ieſus Chriſt in perfect holineſſe & righ…eouſneſſe. Which eſtate Gods p. 24children more affect then they affect the very happineſſe or ioyes of heauen. And thus much for the firſt doctrine.

Moneths of vanity: Hence obſerue …. Doctr.we in the next place, That afflictions ſanstified are an eſpeciall meanes … ☜bring a man or woman to a cleare ſight of the vanitie of earthly things. Iob being greatly afflicted, and hauing his affliction ſanctified vntounto him, was enabled out of the bottom… of his affliction to ſee that his moneths were but vanitie. And the lik… may be ſaid of Dauid, who being ſick… and weake, obtained withall an hol… contempt euen of his very kingdome, and was content that Salom… ſhould be crowned King euen in hi… life time, 1. King. 1. 33. The like w… reade of Barzillai in 2. Sam. 19. 33. 34▪ who when Dauid offered him grea… honour and preferment in his Court he conſidering with himſelfe that h… p. 25was now growne very old, refuſed the kings offer. And thus many Chriſtians ☞which in time of health did too much affect riches and honours, and fineneſſe in apparell, afterwards in time of ſickneſſe come to ſee the vanity of all theſe. To this purpoſe Salomon ſpeaketh well in Eccleſ. 12. 4. that in old age, which is a laborious affliction of it ſelfe, the daughters of ſinging ſhall be abaſed: as implying, that though in health and youth, men or women ſtand too much affectionated to the vanitie of earthly delights, yet in affliction and old age they ſhall attaine the ſight of the vanity of theſe things. So that afflictions are like vntounto the clay wherewith the blind mans eyes were annointed in the Goſpell, and whereby he came to attaine his ſight, which before he wanted. Yea afflictions are like chryſtall ſpectacles, whereby Chriſtians are helped much in the diſcerning p. 26and diſcouering of earthly vanity.

And there be two reaſons for the 1. Reaſon.euidencing or clearing of the truth of this point, to wit, That afflictions ſanctified are ſpeciall helpes to bring to ſight the vanity of earthly things. As firſt, becauſe men and women in afflictions finde by experience the helpleſneſſe of earthly things, they find that they may lie in paine and miſerie, yea that they may die, and be turned to duſt, for any thing which their riches or honours can helpe them: and therefore they may eaſily conclude, How vaine ô Lord do I now find theſe things, vponupon the which formerly (foole that I was) I hauehave ſo doted, and ſet my mind? Behold now I ſee and ſay with the Preacher, as I find alſo by euident experience, Vanity of vanities, vanity of vanities, all is vanity, Eccleſ. 1. 2.

Secondly, in ſanctified afflictions 2. Reaſon.men and women come to the ſight p. 27☜of the excellency of true ſauing grace: now they can value one dram of faith aboue many talents of gold; now they had rather hauehave oyle in their veſſels, then treaſure in their coffers. And the more that any one is brought to the ſight of the true worth of grace, the more they are brought withall to the ſight of earthly vanity. Do I ſee the price of heauen? Then I ſee the baſeneſſe of the earth. Do I ſee the excellency of the knowledge of Chriſt my Lord? Then I ſee all other things to be droſſe, and count them to be dung.

Yea but ſome, it may be, will be Obiect.too buſie to obiect, that afflictions are more like to driue vsus from God then to bring vsus vntounto him, and that afflictions are dead helpes of themſelues, and cannot profit.

VntoUnto whom I anſwer, that afflictions Anſwer.ſeparated from the working of Gods Spirit are indeed of no value; p. 28which is the reaſon that though Turkes and Infidels hauehave afflictions as well as Chriſtians, yet they are no whit bettered by their afflictions, becauſe indeed their afflictions are not ſanctified vntounto them. And the like we may be bold to ſay of the written word of God. For the word it ſelfe ſeparated from the Spirit cannot worke. So that we put not this vertue of bringing to the ſight of earthly vanity, in the very afflictions thēſelues, no more then we aſcribe the recouery of the blind mans ſight vntounto the clay wherewith his eyes were annointed. But this we affirme, that afflictions ſanctified, that is, afflictions ioyned with the work of Gods Spirit are excellent means to bring to the ſight of earthly vanity. Yea had it not bene for afflictions ſanctified, there be many now in heauen which had neuer come there. And had it not bene for afflictions, there be many prodigals p. 29in the world, which had not knowne (as they do know) what had belonged to the turning from the power of Satan to God. And therefore as I deſire that there may not too much be aſcribed to afflictions: ſo I would forewarne men to take heede how they make too ſlight account of them, cō ſidering to what excellent purpoſes God hath ſanctified and appointed them; & conſidering withall the confeſſions of many ſound and experienced Chriſtians, which do ingenuouſly acknowledge that ſuch and ſuch afflictions were eſpeciall meanes to bring them to God.

But may not afflictions lawfully 2. Obiect.be deſired and prayed for, conſidering that they may be meanes, if they be ſanctified, of much good vntounto vsus?

To this I anſwer, that as we are not Anſw.to condition with God that he would neuer touch vsus with any affliction, p. 30but we muſt referre our ſelues vntounto his will. So we are not to haſten afflictions ☜vponupon our ſelues▪ and the rather becauſe we know not what ability we hauehave to beare afflictions, or what grace we ſhall hauehave to make the right vſe of them. We may indeed pray that if afflictions be vponupon vsus they may be ſanctified vntounto vsus, and it is an holy and neceſſary prayer: but to pray that God would ſcourge vsus, it is a preſumptuous requeſt, and doth ſauour too much of ouerweening our owne ſtrength. And if any for their preſumptuous practiſe ſhall alledge the example of Dauid in Pſalme 6. 1. that he prayed, not to be corrected in Gods wrath, whereby he ſeemeth to be content that God ſhould ſcourge him, ſo that it were not in his furie: to this I anſwer, that ſuch know not of what ſpirit they are which thus reaſon. For a…t thou able to make as good vſe of afflictions as Dauid was? p. 31I trow not. Secondly, Dauid doth not abſolutely pray for afflictions, but taking it as granted, that God would afflict him, he prayeth that the Lord would not afflict him in his wrath and fury. Therefore we conclude, that though much good be wrought by afflictions, yet that afflictions are not to be prayed for, or to be haſtened.

But to come to the vſe and application 1. VſUs… ▪of this point: Is it ſo that afflictions ſanctified are an eſpeciall meanes to bring vsus to the ſight of the vanities of earthly things? Then this ſhould teach vsus in the firſt place, to take notice of, and to admi…e the excellent power of God, who is able out of darkneſſe to bring light. For what is more vnlikely, in the iudgement of fleſh and bloud, to do good, then afflictions are? For by reaſon, when a man is ſicke, he is more fit to ſee the excellency of health then the vanity of it; and when he is poore, to p. 32ſee the happineſſe of riches, then to ſee their impotency. And therefore great and admirable is the worke of our good God in all things, and particularly in the ſanctification of afflictions. We may iuſtly ſay with the Apoſtle, Rom. 11 33. O the depth of the riches both of the wiſedome and knowledge of God: how vnſearchable are his iudgements, and his wayes paſt finding out!

Secondly, this conſideration of the vſefulneſſe of afflictions muſt be an 2. Ʋſe.eſpeciall meanes to perſwade vsus to patience vnderunder the croſſe, and to a willing ſubmitting of our ſelues vnderunder the mighty hand of God He is a wiſe and prudent Phyſitian, he knoweth indeed what Phyſicke is beſt for vsus. We hauehave a great God to deale with when we are vnderunder afflictions, and if we ſubmit vntounto him, he will raiſe vsus vp. But if we walk ſtubburnly againſt him, he will walke ſtubburnly againſt p. 33vsus. Gods wrath is like to the thunder & lightnings, which commonly hurt not ſoft and yeelding bodies becauſe they do not reſiſt, but they exerciſe their force vponupon ſtout oakes and iron locks and barres, &c. So God deales gently with ſuch as ſubmit themſelues, but if any reſiſt, he will ſurely cruſh them and make them tame. They ſhall be ſure to gaine nothing by obſtinacy againſt God, but increaſe of their miſeries. Yea God will walke obſtinatly againſt his very elect if they reſiſt his proceedings, as we ſee in the example of Ionas: how did God perſecute Ionas with winde and tempeſts, yea how did he toſſe him into the ſeas, and plunged him into the hell of the whales belly, and neuer left him vntil he had brought him to ſubmit to go to Nineue? And therefore ☞make a vertue of neceſſitie; that which thou muſt ſuffer of neceſſitie, ſuffer it with patience and willingly▪ It may be p. 34the Lord aimeth at greater good towards thee in thine affliction then thou art aware of. And therefore as thou art content to receiue many a bitter potion at the hand of a phyſitian in hope of health, ſo be content to drinke of the cup which God hath tempered, in hope that it ſhall worke for thy good.

In the third place we muſt duly 3. Ʋſe.examine our ſelues if at any time we hauehave bene afflicted; whether our afflictions ☜hauehave wrought thus with vsus or no: viz. whether they hauehave brought vsus to the ſight of the vanity of earthly things. If they hauehave, we may be perſwaded that they are ſanctified vntounto vsus: and we hauehave great cauſe to be thankfull to God for them.

But if we hauehave bene ſcourged, and yet are neuer the better, we hauehave iuſt cauſe to be humbled, and to feare that our afflictions were neuer ſanctified vntounto vsus. The Lord hath ſmitten vsus, p. 35but we hauehave not grieued, he hath conſumed vsus, but we hauehave refuſed to receiue correction; we hauehave madeour faces harder then the rocke, we hauehave refuſed to returne: as the Lord complaineth againſt the diſobedient Iewes, Iere. 5. 3. And thus much for the ſecond Doctrine; to wit, That affl…ctions ſanctified, are ſpeciall helpes to bring vsus to the ſight of the vanitie of earthly things.

Painefull nights: Or as it is in the originall, nights of labour. Whence obſerue we, That it may befall the 3. Doctr.deare children of God, to be viſited with painefull and tedious viſitations. They may be ſicke and grieuouſly pained, and that not for a night, or for a day, but for nights, that is, for many night… together. The truth of this we ſee, firſt here in Iob: Nights of labour, or painefull nights hauehave bene appointed vntounto me: for thus he complaineth.

p. 36And that Gods children may be viſited with grieuous paine, and with laborious ſickneſſe, it is further manifeſt by examples; as firſt by the example of Dauid, a man after Gods owne heart. For, how doth he complaine in the ſixt Pſalme? That his bones were vexed, that he was weary of his groning, that his eye was conſumed with griefe: and in Pſalme 39. 10. That he was conſumed by the blow of Gods hand: but eſpecially in Pſalme 38. Where he ſaith, That the arrowes of God did ſticke faſt in him, and his hand preſſed him ſore. That there was no ſoundneſſe in his fleſh, becauſe of Gods anger: and that there was no reſt in his bones, becauſe of his ſinne. That his wounds did ſtinke, and were corrupt; that he was troubled and bowed downe greatly. That he went mourning all the day. That his loines were filled with a lothſome diſeaſe. That he was feeble and ſore p. 37broken: that he roared for the very diſquietneſſe of his heart, &c. And the like we ſee in the Church, Lamen. 1. 11. 12. where ſhe ſaith, Behold and ſee, if there be any ſorrow like vntounto my ſorrow, which is done vntounto me, wherewith the Lord hath afflicted me in the day of his fierce anger: from aboue hath he ſent fire into my bones, and it preuaileth againſt them. Yea, what paines did Chriſt himſelfe endure in the Garden, when he ſweat water and bloud? and what torment vponupon the Croſſe when he cried, My God, my God, why haſt thou forſaken me? I ſuppoſe, that at that time the paines of hell came about him, as it is ſaid alſo in Pſal. 18. 5. I ſuppoſe that then Chriſt deſcended into hell, when he felt the very fire of Gods wrath in his ſoule for our ſins, when the Lord withdrew the light of his countenance, and left him to the intollerable ſence and feeling of his p. 38indignation. Now if Dauid, a man ſo deare to God: if the Church, bought with ſo deare a price: yea, if Chriſt Jeſus the Sonne of God, were left to this extremitie of paines: then it followeth vndeniably, That Gods … deare Saints and children may be … with very grieuous paine and ſickneſſe, with painefull nights, yea with nights of paine.

And for the proofe of the ſecond clauſe of the Doctrine, to wit, that Gods children may be viſited with long and tedious ſickneſſes, as well as with extremity of paine: conſider we firſt the example of Aeneas, who kept his bed, and was ſicke of the palſey for the ſpace of eight yeares, Acts 9. 33. Secondly, the example of the poore man, Iohn. 5. 5. who had an infirmity for the ſpace of eight and thirtie yeares, lying at the Poole of Betheſda.

Thirdly, the example of the faithfull p. 39woman, Luke 8. 43. who had an infirmitie twelue yeares together, and had ſpent all her ſubſtance vponupon Phyſitians, and could not be healed of any. Yea, as Saint Marke is bold to ſay, She was neuer the better for her tampering ſo much with Phyſicke, but rather much the worſe, Mar. 5. 26. I might be large in the pro…fe of this point, but I will abſtaine. Come we to the reaſons.

And there be many cauſes wherefore God doth thus heauily and tediouſly afflict his ſeruants.

Firſt, that hereby he might correct 1. Reaſon.ſome remainder of dangerous corruption lurking in them; according to that in Eſay 27. 9. By this ſhall the iniquitie of Iacob be purged; and this is all the fruite, to take away his ſin. Some ☞of Gods children are ſubiect to ſpirituall pride, ſome to raſh anger, ſome to worldly-mindedneſſe, ſome to infidelitie, ſome to neglect of the beſt p. 40things, ſome to diſcontentednes with their eſtate. And the Lord he layeth …an heauie chaine vponupon their loynes, to correct and mortifie their co…ruptions in them. And herein God dealeth like a skilfull Goldſmith; he caſteth his children into fierie afflictions; not becauſe he meanes vtterly to caſt them away, but becauſe he meaneth to take them out more pure, and purged from their droſſe of ſinne: yea he fineth them ſeuenfold, that yet they may be more pure.

Secondly, God doth heauily afflict his people, of purpoſe to weane 2. Reaſon.them from the vaine delights and pleaſures of the world. And in this the Lord deales like a nurſe; he annointeth the teates of the world with bitterneſſe, to the end that his children ſucking them might deſire them no more. How came Iacob to diſtaſte and to forſake Labans family, but by the affliction which he found p. 41by the change of Labans countenance? Gen. 31. How came the Prodigall ſonne to be weaned from the citizens ſeruice, Luke 15. but by the affliction of hunger and want which he found in it? And laſtly, how come many of the deare children of God to be ſo farre mortified to the world, as that they deſire to be diſſolued, and to be with Chriſt, but by the bitterneſſe of afflictions?

Thirdly, God doth thus ſcourge 3. Reaſon.his Church, and afflict his children, for the triall of his graces in them; according to that in 1. Pet. 4. 12. Brethren; thinke it not ſtrange concerning the fierie triall, which is come vponupon you to trie you, &c.

God afflicts his Church, partly for the triall of their patience, to ſee whether they will ſubmit themſelues vntounto him, as well in ſuffering as in doing his will: partly for the triall of ſaith, to ſee if they will beleeue againſt p. 42ſence and feeling, and whether they will ſay with Iob, Though the Lord kill me, yet will I truſt in him, Iob 13. 15. Yea the Lord afflicts for the triall of wiſedome, to ſee if his children will endeauour to make good vſe of their afflictions and of their croſſes. Thus God I ſay afflicts for triall.

In the fourth and laſt place, God 4. Reaſon.ſorely afflicteth his Church in this world, that he might the highlier aduance it in glorie in the world to come. For howſoeuer The affliction… of this preſent time are not worthie to be compared to the glorie that ſhall be reuealed, (as the Apoſtle ſpeakes, Rom. 8. 18.) yet our light affliction which is but for a moment, worketh for vsus a farre more excellent and eternall weight of glorie 2. Cor. 4. 17.

Thus the holy Martyrs, as they ſuffered moſt, ſo no doubt they are glorified moſt. And thus many deare Saints of God, which hauehave endured a p. 43very hell of torment here, no doubt but they receiue a more …xcellent heauen of comfort hereafter: as they hauehave bene partakers of the ſuffering, ſo they are of the conſolation.

But to come to the vſe and application 1. Vſe.: Is it ſo, that God doth ſorely afflict his deare children? Then this ſhould teach vsus in the firſt place, not to iudge or cenſure thoſe which ſuffer, as though they were greater ſinners then others. You know what Chriſt himſelfe ſaith in Luke 13. 2. Suppoſe ye, that thoſe Galileans were greater ſinners then all other Galileans, becauſe they ſuffered ſuch things? I tell you nay, &c. And it was the ſinne of Iobs friends to iudge Iob an hypocrite, or a notorious offender, becauſe the hand of God was ſo heauy vponupon him. Let vsus therefore learne on the contrary with Gods Church, Iam. 5. 11, To eſteeme them happie which ſuffer. Let vsus hope, that afflictions layed vppon p. 44our brethren or ſiſters, are ſignes of Gods louelove towards them, and not of his hatred. For whomſoeuer the Lord loues, he chaſteneth, and ſcourgeth euerie ſonne whom he receiueth: as we reade Hebrews 12. 6. 7. And therefore leud and vncharitable is the practiſe of all ſuch which take vponupon them to iudge and to cenſure many a ſound Chriſtian, by their very afflictions, to be hypocrites, to be diſſemblers, to be ſome way notoriouſly wicked: For elſe, ſay they, God would neuer thus hauehave puniſhed them. O moſt vniuſt and raſh cenſure! Doth not God ſcourge eueryevery ſonne whom he receiueth? and ſhall we not through many tribulations enter into the kingdome of God? Therefore let God be true, and eueryevery raſh iudger ſhall be proued a lyer.

Secondly, are Gods owne deare children ſubiect to grieuous and tedious 2. Ʋſe.afflictions? Therefore this may be p. 45iuſt matter of terror to the wicked & vngodly. For if iudgement begin at the houſe of God, what ſhall be the end of ſuch as obey not the Goſpell of God? as the Apoſtle ſpeaketh, 1. Pet. 4. 17. If God correct his owne with ſtrokes, ſurely he will puniſh the wicked with ſcorpions. If he afflict Lazarus here with pouerrie and ſickneſſe, ſurely he will puniſh Diues hereafter with hell fire.

Yea, if God ſpared not his Angels which ſinned, but caſt them downe into hell, and deliuered them into darkneſſe, to be reſerued to iudgement; then how ſhall the wicked thinke that the Lord will ſpare them, going on in their ſinfull courſes? Oh therefore let all the ſharp corrections layed vponupon Gods children in this life, be ſo many warning peales to the vngodly ſpeedily to repent, and to turne to God in time, leſt worſe puniſhments ſeiſe vponupon them then euer ſeiſed p. 46vponupon the elect.

Thirdly, the conſideration of this truth, to wit, that Gods children are 3. Ʋſe.ſubiect to ſo great afflictions; it muſt teach eueryevery one of vsus, to be prepa…ed to endure great trials. We muſt be prepared to endure loſſe of our deareſt friends, loſſe of good name, loſſe of our whole eſtate, loſſe of libertie, loſſe of health, extremitie of paines in the body, & that for a long time together: yea we muſt be prepared for the firy triall; for what do we know, what God hath in ſtore for vsus? Laſtly, we muſt be prepared to endure troubles of minde and vexations of conſcience; we muſt be content to be brought to heauen by hell-gates. Brethren, we muſt not thinke it ſtrange if theſe things befall vntounto vsus. The like hauehave befallen vntounto Gods owne ſons and daughters that are in the world, or hauehave bene. Let vsus learne to get ſtrength now in the time of our peace; p. 47we may hauehave more vſe of it hereafter then it may be we are aware of.

Fourthly, conſidering that Gods 4. Vſe.elect are ſubiect to ſo great afflictions, let vsus which enioy freedom from theſe tormēting miſeries, be the more thankfull to God for our freedome. We might liue in ſickneſſe, in paine, in pouertie, in perſecution, in diſtreſſe of minde, and yet remaine the true children of God. Therefore what cauſe of thankfulneſſe hauehave we, with whom the Lord deales more mildly, and yet giues vsus the ſame hope of glorie, which he hath giuen vntounto others which ſuffer great trials? God deales with vsus as he dealt with Henoch; he takes vsus away, and we hardly ſee or feele death: whereas many others are carried as it were in a fierie chariot to the kingdome of heauen. Conſider this all ye which ſit vnderunder your owne vine and vnderunder your owne figtree, and be thankfull.

p. 48Fiftly, conſidering that Gods children 5. Vſe.are ſubiect to ſo great afflictions; therefore this muſt teach vsus to hauehave a fellowfeeling of the miſeries of others. We muſt not make ſmall reckning of their paines, as though they ailed nothing; but we muſt compaſſionate them, and vſe all the meanes we can to comfort them, and to ſupport them, as we our ſelues deſire to be comforted and to be ſupported if we were in their eſtate. Be it therefore farre from vsus to adde affliction to affliction, or to increaſe the ſorrowes of ſuch whom God hath wounded: But let vsus rather thinke with Iob, that he which is in affliction ought to be comforted of his friends. It is a cruell practiſe to lay on more weight vponupon a poore beaſt, when he is ready to ſinke vnderunder that burthen which is vponupon him already. So, much more it is a tyrannous fact to adde to the ſorrowes of them which are already heauie p. 49laden.

And thus much may ſuffice to hauehave ſpoken concerning the third doctrine, to wit, that Gods deare children are ſubiect to painfull and tedious ſickneſſes.

Many painfull nights hauehave bene appointed vntounto me. Where obſerue, that Iob doth not ſay, It was my hard fortune to ſee much miſerie, or by euill lucke and hard chance I came to this affliction; but many painfull nights hauehave bene appointed vntounto me: wherein is intimated vntounto vsus this truth, namely, that There is no affliction befalleth 4. Doctr.any of the children of God, be it neuer ſo ſharpe or tedious, but it befalleth by the determinate counſell and purpoſe of God. This is manifeſt out of diuerſe texts of holy Scripture, as out of Eſay 45. 7. I forme the light, and create darkneſſe: I make peace, and create euill: I the Lord do all theſe things. And out of Amos 3. 6. Shall a trumpet p. 50be blowne in a citie, and the people not be afraid? ſhall there be euill in a citie, and the Lord hath not done it? But yet this point is more eſpecially proued by that in Acts 4. 27. where it is ſaid, Herod, and Pontius Pilate, and the Gentiles, and the people of Iſrael, were gathered together, to do vntounto Chriſt that which Gods hand and counſell had determined before to be done. Yea indeed, all things both great and ſmall are gouerned and guided by the prouidence of God: there is not a ſparrow which falleth vntounto the ground, nor an haire which falleth from our head, without our Father; as Chriſt himſelfe ſaith in Matthew 10. 29. And this truth the Saints hauehave acknowledged from time to time. If Sheme… curſe Dauid and raile vponupon him, Dauid will acknowledge, that the Lord bids him curſe, 2. Sam. 16. 17. If the Sabeans take away Iobs oxen or his aſſes, and the Chaldeans depriue him of his camels; p. 51if a fire from heauen take away his ſheepe, aad the winds ſtirred vp by Satan deſtroy his children, yet he will acknowledge, that the Lord hath giuen, and the Lord hath taken away, Iob 1. 21.

Yea but this might ſeeme to be an Obiect.hard ſaying, that God ſhould be the author of all afflictions. For ſuppoſe that a man be robbed of all that he hath, is God the cauſe of the robbery? or ſuppoſe a man be wrongfully ſlandered, is God the cauſe of the ſlander? This might ſeeme to make God the author of ſinne.

Nothing leſſe. For howſoeuer God Anſwer.is the author of the actiō, yet he is not the author of the euill of the action▪ he tempteth no man to ſteale, he infu…eth malice into no mans heart, to moue him to curſe or ſlander. But the euill of the action is partly of the diuell, and partly of man himſelfe. Therefore let no man when he is p. 52tempted, ſay, that he is tempted of God; for God cannot be tempted with euill, neither tempteth he any man: but eueryevery man is tempted, when he is drawne away by his owne luſt, and is enticed, Iam. 1. 13. 14.

But it may be obiected further, Do not many croſſes fall out by meere ill lucke? Doth not a mans experience tell him of many ill chances which hauehave befallen him? Doth not a man ſometimes breake his necke, falling from his horſe? Doth not a child vponupon a ſudden fall into a pit, and is drowned? Doth not an axe head fli… from the helue, when no ſuch thing is intended, and ſlayes a man? And what is this but hand lucke or bad fortune?

Theſe indeed may ſeeme to be meere caſualties vntounto vsus, in reſpect Anſwor.of the ſuddenneſſe of them, and becauſe we ſee not alwayes the cauſes of them. But with God theſe things are certaine, and proceed from his decree: p. 53according to that in Pro. 16. 35. The lot is caſt into the lap, but the diſpoſing thereof is from the Lord.

Therefore we muſt not be like the very heathen, aſcribing that vntounto chance and fortune, which we ſhould by right aſcribe to the prouidence of God.

But to come to the vſe and application. 1▪ Vſe.Is it ſo, that all afflictions come by the prouidence of God? Then this muſt teach vsus in the firſt place, not to murmure, but let vsus ſay with Dauid, in Pſal. 39. 9. I was dumbe, and opened not my mouth, becauſe thou diddest it. If we conſider, we hauehave no cauſe indeed to murmure againſt God. For firſt, he layeth not vponupon any of vsus the thouſandth part of that which we do deſerue. And ſecondly, he cauſeth thoſe afflictions which he doth lay vponupon vsus, to worke for our good: ſo that we hauehave more cauſe to giuegive him thankes, then in any ſort to murmure p. 54againſt him.

Secondly, conſidering that all our afflictions are from God; therefore 2. Ʋſe.it muſt teach vsus to feare God aboue all. Let vsus not feare the diuell, nor tyrants, nor our profeſſed enemies. For none of theſe can hurt vsus without God. But let vsus feare that great God, who when he hath afflicted vsus here, is able to caſt both ſoule and body into hell fire, Luke 12. 5. It is a miſerable thing, that we can feare a great man becauſe he is able to hurt vsus, and that we cannot much more feare God which is able to damne vsus. This bewrayes a great deale of infidelity in vsus: this ſhewes that we do not beleeue the certaintie of Gods threatnings. We conſider God onelyonly according to his merciemercy, and ſo make an idoll of him: but we feare him not for his iuſtice. We pretend that we louelove God; but where is that awfull reſpect which we owe vntounto him?

p. 55Thirdly, is it ſo, that all afflictions 3. Vſe.are from God? Therefore this muſt teach vsus, that whenſoeuer God doth afflict vsus in any kind whatſoeuer, either in our good names, or in our goods, or in our friends by taking them away, or in our bodies, or ſuch like: it muſt teach vsus I ſay, to …ie our ſelues and to fanne ou… ſelues, what the Lord hath againſt vsus, or for what cauſe he doth afflict vsus. Thus did Moſes, Pſal. 90. 7. 8. We are conſumed by thine anger, and by thy wrath are we troubled: thou haſt ſet our iniquiti…s before thee, and our ſecret ſins in the light of thy countenance. And it is a bleſſed vſe of afflictions, to make them as our looking glaſſe, wherein we diſcerne and diſcouer ſome things amiſſe in our ſelues. Let vsus therfore which taſte afflictions, find out our ſecret or open ſinnes, and then let vsus acknowledge them to God, and humble our ſoules for them; let vsus renew our couenants p. 56with God of new obedience. Yet let vsus iuſtifie God in all his proceedings againſt vsus; and let vsus ſay, Lord, it is thy great merciemercy that thou layeſt no greater puniſhment vponupon me, yea it is thy merciemercy that I am not conſumed and brought to nothing. Let vsus ſay with Daniel, To vsus belongeth nothing but ſhame and confuſion; yea let vsus ſay as the truth is, that hell fire and the ſecond death is due vntounto vsus. By this humiliation ioyned with reſolution of newneſſe of life for time to come, we ſhall obtaine merciemercy and forgiueneſſe of ſinnes paſt, Prou. 28. 13. Secondly, we ſhall turne away Gods wrath and iudgements from vsus for time to come, as Nineue did: and without this repentance, there is no poſſible eſcape frō Gods vengeance, but his hand will be ſtill ſtretched out againſt vsus: he will breake vsus with one breaking after another, vntill we be content to breake off our finnes. If p. 57we will make no end of ſinning, let vsus neuer thinke that God will make an end of ouni…hing.

Fourthly, is it ſo, that God is the 4. Vſe.author of all afflictions? Therefore this muſt teach vsus to flie vntounto God for helpe in the time of diſtreſſe. We muſt ſay with the Church in Hoſ. 6. 1 The Lord hath torne, and he will heale; he hath ſmitten, and he will binde vsus vp. We muſt not ſeeke to witches or wizzards for helpe, neither muſt we truſt in our Phyſitians as Aſa did, in 2. Chron. 16. 12; but we muſt ſeeke to the liuing God. I ſpeake not this, to the end we ſhould neglect the meanes, but that we ſhould not too much dote vponupon the meanes, as it is the ſinne of too many. And I ſpeake it furthermore to this end and purpoſe, that we might be ſtirred vp the more feruently to ſeeke to God by prayer and humiliation in the time of our trouble. For it is too manifeſt p. 58how earneſt we are in ſeeking after the meanes, while in the meane time we neglect to ſeeke vntounto God by prayer for his helpe. We are like vntounto Rachel which cryeth (though otherwiſe a good woman) and ſaith vntounto Iacob, GiueGive me children or elſe I die: not remembring that it was in God onelyonly to giuegive children. And ſo we cry with feruency, GiueGive me this helpe or elſe I die, whereas it is the Lord onelyonly which is able to helpe.

Fifthly and laſtly, Do all afflictions 5. Vſe.come by the prouidence of God? Then this may be matter of comfort & conſolation vntounto all Gods afflicted people: for certainly God will lay no other affliction vponupon his Saints, but that which is for their good. God is our tender Father, and can we thinke that a tender father will giuegive any thing to his beloued child, but that which is good and whole ſome? God is our faithfull Phyſitian, and ſhall we p. 59thinke that a faithfull Phyſitian will wittingly giuegive any thing to his patient, which may do har…e and not good? God is our chiefe friend, and ſhall we thinke that our chiefe friend will ſeeke our bane? Be it farre from vsus ſo to imagine. Yea be aſſured of this, thou afflicted in Sion, and toſſed with tempeſts; if God did not know and purpoſe to do thee good by afflictions, I dare be bold to ſay, he would neuer afflict thee. And therefore ſay with Chriſt, and that with comfort and willing ſubiection, The cup which my Father hath giuen me, ſhall I not drinke it? Ioh. 18. 11. Yea count it for matter of great ioy, that the Lord doth vouchſafe to correct you for your good: for when y… are iudged, ye are chaſtened of the Lord, that ye might not be cōdemned with the world; as the Apoſtle ſpeaketh in 1. Cor. 11. 33. And thus much for the fourth doctrine, to wit, that all afflictions come p. 58duplicate page p. 59duplicate page p. 60by the prouidence of God, and by his decree and determinate purpoſe.

When I lie downe, I ſa… when ſhall I ariſe, and the night be gone? and I am full of toſſings to and fro, &c.

Whence obſerue, That afflictions may be irkeſome and troubleſome to 5. Doctr.the very children of God. This is manifeſt by this example of Iob. For it appeareth both by his words and by his geſture, how irkſome his ſickneſſe was vntounto him. The like we reade of Dauid. For how was he perplexed for the loſſe of his ſonne Abſolon: crying out in a moſt lamentable manner, O my ſonne Abſolon, my ſonne, my ſonne Abſolon: would to God I had died for thee, ô Abſolon my ſonne, my ſonne. The lik… we reade of Ieremiah in his fourth chapter, 19. verſe, crying out, My bell…e, my bellie, I am pained at the. very heart, my heart maketh a noiſe in me. The like we ſee in Rachel, Matth. 2. 18. For, In Rama was there a voioe p. 61heard, lamentation and weeping, and great mourning: Rachel weeping for her children, and would not be comſorted, becauſe they were not. The like we ſee in Hezekiah, Eſay 38. 14. for in his ſickneſſe he chattered like a crane or a ſwallow; yea he mourned like a doue. The like we reade of the Church in affliction, Eſay 59. 11. ſaying, We roare like Beares, and mourne like doues. Yea what ſhall we ſpeake of Elias, who was euen wearie of his life, by reaſon of the idolatry and perſecution in the dayes of Ieſabel? 1. Kin. 19. 4. What ſhall we ſpeake of Naomie who named her ſelf Mara or bitter, in reſpect of her bitter afflictions? Ruth 1. 21. What ſhould we mention Ionas, who was exceedingly vexed and troubled, when he had no iuſt cauſe ſo to be? Ionas 4. 9. Yea my beloued, it befell euen to Chriſt himſelfe to be troubled, and to be ſenſible of his ſmart. For elſe why doth he pray aagaine p. 62and againe, that the bitter cup might paſſe from him? Or, why doth he crie, My God, my God, why haſt thou forſaken me? and the like.

Yea, the child of God may be ſo ſenſible of his afliction, and his croſſe may be ſo irkſome vntounto him, as that he may fall thereby into diuers dangerous temptations.

He may come to thinke that God hath forſaken him, as we ſee in the example of Dauid, Pſal. 77. 7. 8. Will the Lord caſt off for euer? will he be fauourable no more? Is his merciemercy cleane gone for euer? Doth his promiſe faile for euermore? Hath God forgotten to be gracious? hath he in anger ſhut vp his tender mercies? &c.

Secondly, the child of God in afflictions, may poſſibly be very impatient, and may vtter dangerous ſpeeches, as we ſee in the forenamed example of Ionas, I do well to be angrie. Yea, he may come to curſe the day of p. 63his birth, with Iob and Ieremiah. Yea, he may come to hauehave his words ſwallowed vp that he cannot pray, Iob 6. 3.

Thirdly, the very elect may poſſibly be comfortleſſe in their affliction, according to that in Eſay 54. 11. O thou afflicted, toſſed with tempeſt, and not comforted! Yea, they may die mourning, their gray haires may go with mourning to the graue; as Iac…b ſpeakes of himſelfe, Gen. 42. 38.

And there be great reaſons why afflictions are thus irkſome to Gods children: as firſt, becauſe our nature is traile and weake, our ſtrength is not 1. Reaſon.the ſtrength of ſtones, nor our fleſh of braſſe▪ as Iob ſpeaketh, Iob 6. 12. but we are fl…ſhie bodies, and therefore very ſenſible of the leaſt paines.

Secondly, the diuell doth eſpecially tempt vntounto impatiencie in the 2. Reaſon.time of our affliction: we hauehave then of all other times the ſtrongeſt temptations. p. 64When did Satan moſt tempt Iob to curſe God, but in the depth of his miſerie and calamitie? And therefore it is not much to be maruelled at, if we deſcrie naturall frailtie and weakneſſe in our brethren and ſiſters at ſuch a time.

God deliuers his children to much frailtie, that in their weakneſſe his 3. Reaſon.power might be ſeene. For, how admirable is the power of God, in the preſeruing of ſuch a man or woman to eternall life! which oftentimes neither know what they do, nor what they ſay. It is a great worke of God to bring any to heauen, though they pray, though they call for merciemercy, though they giuegive euidences of faith and repentance: but to bring ſuch to heauen, which for the preſent cannot pray, it is a wo…ke rather to be admired then conceiued.

God alſo ſuffers his deare children to die vncomfortably for their cauſe p. 654. Reaſon.which ſtand by, as either for the warning of his Saints ſtanding by, to teach them to take heede of nouriſhing corruption, leſt it trouble them at the laſt: and to forewarne them alſo to prepare great ſtrength againſt the needfull time. Or elſe the Lord doth it in his iuſtice, to be a ſtumbling blocke to the wicked that ſtand by: that they may depart and ſay, Lo theſe are the Profeſſours, theſe are the holy people, theſe are the runners to Sermons; and yet you ſee what ends they make: God bleſſe me from their profeſſion, &c. A iuſt iudgment of God, that foraſmuch as the wicked will not receiue any good by Gods people in their life time, either by their good counſell, or good example, that therefore they ſhould receiue hurt and bane by their death.

But here ſome may poſſibly obiect: 1. Obiect.Doth not Chriſt himſelfe ſay, that The Comforter ſhall remaine for p. 66euer with his Elect? Iohn 14. 16. Yea doth he not ſay further, that No man ſhall take away their ioy? Iohn 16. 22. Which being true, how can it poſſibly be, that the child of God hauing had at any time ſound ioy, ſhould die vncomfortably?

To this I anſwer, that indeed it is Anſwer.true, ſoundioy ſhall neuer vtterly be taken away from any elect veſſell; but it is not to be denied but the ſenſe & feeling of that ioy may be taken away. Though Chriſt was alwaies the Sonne of Gods louelove, and remained for euer in his fauour, yet he was not alwayes ſenſible of that louelove, which cauſed him to crie, My God, my God, why haſt thou forſaken me?

If any ſhall obiect further, and ſay; 2. Obiect.Do we not reade, that the Apoſtles reioyced, In that they were thought wothie to ſuffer rebuke for Chriſt? Acts 5. 41. And do we not heare of thoſe holy Martyrs in Hebr. 10. 34. who p. 67ſuffered with ioy the ſpoyling of their goods? Yea, do we not behold with our eyes, many Chriſtians which depart out of this life with much heauenly ioy? Therefore it may ſeeme, that the end of Gods children is a ioyfull end.

I anſwer, it is true that many Chriſtians, Anſw.yea I hope the moſt of Gods children depart with ioy. But this is not the condition of all. There be ſome that go weeping to heauen, as well as there be others which go triumphing. There be ſome that are carried in fiery chariots with Elias, and as it were in a whirle-wind: when others are carried in a more mild manner, or as it were in a horſelitter.

If any ſhall obiect yet and ſay, Do 3. Obiect.we not reade in Pſal. 37. Marke the vpright man, & behold the iuſt: the end of that man is peace? Therefore how is it poſſible that the end of the child of God ſhould be vncomfortable?

p. 68It is moſt true, that the end of Anſwer.Gods children is peace, but this peace is eſpecially obtained in the world to come; for ſo ſaith the Prophet: Peace ſhall come, and they ſhall reſt in their beds, Eſay 57. 2. Yea what ſaith our bleſſed Sauiour? In the world ye ſhall hauehave aſſliction, but be of good comfort, I hauehave ouercome the world. Iohn 16. 33.

But to come to the vſe and application 1. Vſe.of this point: Is it ſo, that afflictions may be thus troubleſome and tedious to the very children of God? Then this muſt teach vsus, not raſhly to cenſure all ſuch as in whom we diſcouer much weakeneſſe and ſignes of impatiency. For in ſo doing we might quickly come to condemne the generation of the righteous. Shall we iudge Iob to be an hypocrite▪ if we heare him curſing the day of his birth? God forbid. Thereſore iudge not, that ye be not iudged. For with what iudgement p. 69ye iudge, ye ſhall be iudged; and with what meaſure ye mete, it ſhall be meaſured to you againe, Matth. 7. 2. In ſtead of iudging and cenſuring other, in this caſe rather learne to iudge thy ſelfe: thinke thus with thy ſelfe, when thou ſeeſt ſignes of impatiencie in good people, firſt, that ſurely their pangs & paines are exceeding great, for otherwiſe they would not thus complaine: and ſecondly ſuſpect thy ſelfe, that if thou were in their caſe, and didſt endure that which they endure, thou thy ſelfe wouldſt be farre more impatient.

Secondly, is it ſo, that afflictions 2. Vſe.may be thus tedious vntounto the children of God? Therefore this muſt teach vsus to be thankfull to God, when our brethren and ſiſters make a comfortable end. How great cauſe had the ſriends and kindred of holy Martyrs to praiſe God, when they beheld with their eyes the ſtedfaſt faith, the vndaunted p. 70courage, the maruellous patience which appeared in thoſe worthy ſe…uants of God. And ſo when we behold our friends vponupon their deathbed, iuſtifying God, condemning themſelues, laying hold of ſaluation by Chriſt, giuing good inſtruction vntounto others, and commending their ſpirits into the hand of their Lord which hath bought them: ſurely, I lay, in this caſe we hauehave great and iuſt cauſe to glorifie God. And ſo much the rather are we bound to be thankfull for this, becauſe it is not giuen to all the Saints to hauehave this comfort at the laſt: but ſome vponupon their deathbeds are cōſtrained with Chriſt Ieſus to cry in the ſenſe of their paines, My God, my God, why haſt thou forſaken me?

Thirdly, is it ſo, that afflictions may be thus tedious vntounto Gods children? 3. Vſe.Therefore this muſt teach all Chriſtians to endeuour, and that betimes, to lay the foundation of a comfortable p. 71death; and for this end we muſt obſerue theſe rules.

Firſt, we muſt take away the ſting of death, which is ſinne. There is nothing which makes death terrible or troubleſome vntounto Gods child, but ſinne: as for the pangs, many Chriſtians hauehave comfortably endured them, eſpecially being aſſured of Gods fauour, and alſo priuie to themſelues of a well ſpent life. But as for ſuch which would not be ruled, but would ſtill retaine a felfewill, their end hath bene cōmonly vncomfortable. Therefore my deare brother and ſiſter, whoſoeuer thou art, let my counſell be auailable with thee; caſt away all thy tranſgreſſions whereby thou haſt tranſgreſſed. Spare not thy boſome ſins. For I ſay vntounto thee, eueryevery ſinne which thou keepeſt vnmortified, doth threaten to make thy death vncomfortable. Wherefore let vsus eueryevery day be leſſening the ſorrowes of death by p. 72our daily practiſe of mortification. Haſt thou mortified luſt, mortifie alſo ☜couetouſneſſe: haſt thou mortified couetouſneſſe, mortifie alſo pride: haſt thou mortified pride, mortifie alſo raſh anger: in a word, haſt thou mortified ſome ſinne, ſtriue to mortifie all ſin. For aſſure thy ſelfe, if thou keepe any one ſinne aliue, it will be bitterneſſe in the end.

Secondly, if we deſire to make a comfortable end, we muſt walke faithfully, and labor to glorifie God in our particular calling. How came Paul to finiſh his dayes with comfort, but by this, that he had finiſhed his courſe? 2. Tim. 4. that is, he had bene carefull to accompliſh the worke whereunto he was ſent. For it is not ſufficient, my welbeloued, that we obſerue with diligence the workes of pietie, and that we walke faithfully in our generall calling as we are Chriſtians, but we muſt alſo walk faithfully in our p. 73particular callings. It is not ſufficient to ſeeme to be a good Chriſtian, but we muſt be good Magiſtrats, or good maiſters, or good husbands, or good wiues, or good ſeruants, or good children, &c. We muſt glorifie God in the ranke wherein God hath ſet vsus, if euer we meane to die with ſound comfort.

Thirdly, if we deſire to make a comfortable end, we muſt be carefull to thinke of our end betimes. When ſicknes and death come vnexpected, they are the more vnwelcome, they come as vnbidden gueſts: but if we hauehave ſeriouſly thought of theſe things before hand, and made them part of our daily meditation, then they are the leſſe troubleſome, and the more eaſily borne. Euen as a heauie burden, if it be throwne vponupon a mans ſhoulders at vnawares, it is ready to breake his backe; but if he be aware of his burden, and fit himſelfe to receiue it, i… is farre more tollerable: So p. 74it is with death and ſickneſſe: if thou thinke of theſe things before hand, they will be farre more eaſie; but if thou put this euil day farre from thee, thou ſhalt find by wofull experience, that vnexpected death is the moſt ☜bitter and terrible. Therefore let thy bed put thee dayly in minde of thy graue, and thy ſleepe of thy death; let the putting off thy garments put thee in minde of laying downe this tabernacle of thy body; yea let thy ſheetes put thee in minde of thy winding ſheete; and the clothes which couer thee in thy bed, put thee in minde of the earth which ſhall couer thee in thy graue. Thus thou ſhalt imitate Iob who waited all the dayes of his appointed time vntil his changing came Iob 14. 14. And thus thou ſhalt imitate many deare children of God, which are taught of God thus to thinke of their mortalitie. Thus thou ſhalt be more and more mortified to p. 75the world, and thus no doubt thou ſhalt make thy end comfortable.

Fourthly, if we deſire to make a comfortable end, we muſt endeuour betimes to make our calling and election ☞ſure. Thus Simeon departed in peace, becauſe his eyes had ſeene Gods ſaluation. And indeed how can we expect to die with comfort, while we are vnreſolued what ſhall become of our ſoules in the world to come? And that we may make our calling and election ſure, we muſt obſerue theſe rules. Firſt, we muſt be diligent hearers of Gods word; for Faith comes by hearing, as the Apoſtle ſpeaketh. What is the reaſon that ſo many wauer? Is it not becauſe they are idle, and becauſe they will not take the paines to heare ſo diligently, as their caſe requireth? Secondly, that wee may make our calling and election ſure, we muſt frequently receiue the p. 76Lords Supper. What experienced Chriſtian is there, but he is able to tell you, that the Sacrament by Gods bleſſing hath a notable confirming and eſtabliſhing power? And therefore thoſe negligent Miniſters are guiltie of the weakneſſe of the faith of the people, in that they do not ſo frequently as they ought, adminiſter the holy Sacrament. Thirdly, if we deſire ☜our calling and election to be made ſure, then we muſt pray vntounto God, as the Apoſtles did, that the Lord would increaſe our faith. For vnleſſe Gods Spirit do teſtifie together with our ſpirit, we can neuer come to any full aſſurance. Paul may plant, and Apollos may water, but it muſt be God alone which muſt giuegive the increaſe of ſauing grace. Fourthly, if we would ☜make our calling and election ſure, wee muſt meditate often of Gods promiſes, and we muſt trie our eſtate by the ma…kes which are peculiar p. 77vntounto Gods elect. Fifthly, if we would make our calling and election ſure, we muſt be plentifull in good workes. For, whom hath God promiſed to ſtrengthen vponupon the bed of languiſhing, in Pſal. 41. 3. but ſuch as conſider wiſely of the poore? And who are they which lay vp for themſelues a good foundation againſt the time to come, laying hold of eternall life, but ſuch as are rich in good workes? 1. Tim 6. 19. Thus we ſee the way to a comfortable departure. God almightie giuegive eueryevery one of vsus grace to take this way, that ſo by our death we may glorifie God, bring comfort & good example to our brethren, and eternall benefit to our owne ſoules, and that for the merits of Ieſus Chriſt our Lord, to whom with the bleſſed Father, and the holy Spirit, three moſt glorious perſons, and one God, be aſcribed, as is moſt due, all honour, praiſe and glorie, all true feare, reuerence p. 78and obedience, from this time forth for euermore, Amen.

The occaſion of this Sermon (as you know) was for the celebration of the funerall of that excellent ſeruant of God, Miſtris Elizabeth Iuxon, the late faithful wife of Maiſter Iohn Iuxon Citizen of this famous Citie of London. And the reaſon which moued me to make choice of this Text rather then of any other, was the requeſt of our deare ſiſter deceaſſed, who vponupon her death-bed called for her Bible, and turned to this portion of Scripture, and deſired me to intreate of it at her bu…iall. And indeed if I had bene left to mine owne free choice, I thinke I could not hauehave made a fitter choice of a Text in all the Bible. For the eſtate of Iob deſcribed in theſe words, doth notably anſwer to the eſtate of our ſiſter.

For, were the moneths of Iob, moneths p. 79of vanitie? did they vaniſh away like ſmoake? did they paſſe away quickly like the Weauers ſhuttle? Euen ſo it was with the life of this our ſiſter; her dayes were but few and euill; her pilgrimage here was but ſhort; for ſhe was not full ſeuen and twentie yeares old when God tooke her away, as I am informed. As it was with Henoch, becauſe he walked with God, therefore the Lord tooke him away in his middle age: euen ſo it was with this worthy woman; ſhe walked with her God, and therefore he hath now taken her vp vntounto himſelfe in the midſt of her dayes.

Secondly, did Iob endure a painfull and tedious griefe in his body? Euen ſo did this our ſiſter; her paines were very great, her triall was a fiery triall; yea her ſickneſſe was not onelyonly dolorous, but likewiſe it was long and tedious, continuing vponupon her with great extremitie for the ſpace of a p. 80yeare and vpwards. God did grinde her in the mortar of his fatherly correction like ſpice, that ſo ſhe might be made the more fragrant ſacrifice vntounto himſelfe.

Thirdly, was Iob brought by his ſickneſſe to the ſight of the vanitie of earthly things? So was this ſeruant of God; ſhe had attained an holy ſcorne of the contentments of this life. For when I demanded of her, whether the comelineſſe of the roome where ſhe lay, and furniture of her houſe did not ſomewhat tempt her to deſire ſtill to liue: ſhe anſwered me, That nothing in the world did moue her to deſire life, no not her very children, which were farre more deare vntounto her, then any worldly riches whatſoeuer. So that I found ſhe was quite dead to the world in her mind, before ſhe was dead or depriued of life in her bodie. God grant that eueryevery one of vsus may labour for the like p. 81grace of ſ…und mortification. For, if we be dead and crucified vntounto the world, it is a good ſigne that we are aliue to God.

Fourthly, was griefe and ſmart irkeſome and troubleſome vntounto Iob himſelfe? Then it was the great merciemercy of God, to giuegive patience vntounto this our ſiſter in any meaſure. And let vsus not thinke it ſtrange if ſhe roared and cried with paine at ſome times; but let vsus rather feare, that if we had bene in her caſe, and had taſted her ſorrowes, we had bene like to fall into greater extremitie then euer ſhe fell. It is the propertie of a good child to crie whileſt he is a beating, as well as of a bad. But here is the difference; a good child, when the ſmart is gone, will kiſſe the rod, and louelove his parents, and be ſory for his fault; whereas a wicked child will murmure againſt and hate his parents. Now this our worthy ſiſter ſhewed her ſelfe to p. 82be a good child; for ſhe cried when ſhe felt the ſmart: but when ſhe had a…y mitigation, ſhe condemned her i…patiencie, and iuſtified God, kiſſing …is rod, by ſhewing a very tender affection of louelove to God, whenſoeuer ſhe thought or ſpoke ſeriouſly of him.

Fifthly, were theſe painfull nights appointed vntounto Iob, not by fatall neceſſitie, or by chance and fortune, but by the prouidence of God? Euen ſo it was with this our ſiſter. For ho… ſo…uer the firſt occaſion of her ſickneſſe might ſeeme vntounto vsus to bee meerly caſuall: yet the truth is, that euen caſualties themſelues are guided by the diuine prouidence. For (as Salomon ſaith) The lot is caſt into the lap, but the whole diſpoſition thereof is from Iehouah, Prou. 16. 33. And thus I hauehave declared vntounto you, how fitly this text doth anſwer vntounto this preſent occaſion. Now may it pleaſe you p. 83further to conſider the ſpirituall eſtate of this our ſiſter.

And her ſpirituall eſtate ſhall appeare by a ſtrict and ſerious examination which ſhe tooke of her ſelfe in the time of her health. It is ſet downe with her owne hand, and was found by her husband after her departure, amongſt the reſt of her things which ſhe moſt eſteemed: and for my owne part, I know them t… be no fables. For I knew her ſpirituall eſtate, by ſiue yeares experience, liuing in the houſe with her. Now I thought good to make them publike, not onelyonly for a due memoriall of this bleſſed ſeruant of God; but alſo for the common good of Gods Church: as being indeed exceedingly importuned by good people thereunto. If you deſire ☞to reape benefite by the markes, reade them not as a bare report or commendation of the partie deceaſſed; but duly obſerue eueryevery marke p. 84what it importeth; and next, obſerue in what manner it was found in this worthy woman: thirdly, weigh well the places of Scripture which are alledged to proue the Markes to be peculiar to Gods elect: and laſtly, examine whether thou findeſt theſe ☜ſignes in thy ſelfe or no; for this is the way to benefit by them.

The Markes which this our ſiſter found to be wrought in her, by Gods holy Spirit, are many: I will reduce them to as few heads as I can, for the helpe of your memorie: I will not adde any thing aboue the ſence of that which ſhe hath written; onelyonly it ſhall be my endeuour to bring that which ſhe hath written, into diſtinct order for better capacitie, and to declare vntounto you my owne particular knowledge conc…rning her eſtate. And the Markes are theſe following, being noted in the ſmall letters for diſtinction. And behold, ſhe that p. 85is dead, ſhall yet ſpeake vntounto you.

The firſt Marke.

Firſt, I deſire to be exerciſed in the word day and night: and I finde a willing receiuing of Gods commandements, they are not grieuous.☞

And that this precious ſigne was in this worthy woman, let her practiſe ſhew it. To my knowledge, when ſhe was in the Citie, ſhe heard for the moſt part, nine or ten Sermons eueryevery weeke; whereof foure of them conſtantly vponupon the Sabbath day, beſides catechizing. Alſo, ſhe read daily morning and euening ſome part of the Scripture, from the beginning of the Bible vntounto the end thereof. And ſhe did not reade the Scripture as many do, in haſte, but with ſerious conſideration, application, and meditation. Moreouer, Gods commandements were not grieuous vntounto her, p. 86but ſhe obeyed them with chearefulneſſe. I neuer made any motion vntounto her for any that were in diſtreſſe, but as ſoone as ſhe heard it, ſhe obeyed. Yea, the word was ſo farre from being grieuous, as that it was more ſweete then the hony and the hony combe, (as ſhe acknowledged.) Yea ſhe ſlept euerie night with this meate in her mouth: the word being her laſt meditations in the night, and her firſt thoughts in the morning.

And this conſtant meditation of Gods word, is giuen as an infallible marke of a bleſſed perſon in Pſal. 1. In that Law will he meditate day and night. And if this be a ſigne in any, then much more in this good Chriſtian. For indeed, vntill it pleaſed God to conuert her ſoule (which was about ſiue yeares ago) ſhe walked according to the courſe of the world, and maruelled (as ſhe her ſelfe confeſſed) what people meant to runne p. 87dragling to Sermons. But the Lord changed her mind, and then I thinke ſhe ran as faſt to Sermons as the reſt of her brethren and ſiſters; I meane as the reſt of Gods deare Saints and children.

The ſecond Marke.

The word worketh in me a redreſſe of my wayes.

And that this ſigne was in this worthy woman, it was euident vntounto me, who was made throughly acquainted, by her voluntary confeſſion, with her eſtate. She acknowledged vntounto me after her conuerſion, how vaine her courſe had bin in former times. Yea ſhe concealed not from me the greateſt ſinnes that euer ſhe committed in all her life time. And therefore I ſaw with mine eyes, what an admirable redreſſe of wayes the word and Spirit of God had p. 88wrought in h…. Now brethren, when the word of God workes a through ☞and effectuall redreſſe, it is an euident ſigne of an happie eſtate & condition. For the word worketh effectually in none but in ſuch which do beleeue: as we gather out of the words of the Apoſtle in 1. Theſſ. 2. 13.

The third Marke.

I find a reſpect to all the commandements of God, deſiring to obey in the leaſt commandement as well as in the greateſt; I find a willingneſſe to obey againſt profit, pleaſure, credite, eaſe, libertie, and the liking of carnall friends.

And that this ſigne was in this worthy Chriſtian, it is alſo euident. She hath deſired to obey in the leaſt, and much more in the greateſt commandements. She, for her part, made conſcience, as well of litle oaths p. 89as of great; of deceiuing in a ſhilling, as well as in a pound; of the luſt of the eye, as well as of the act of vncleaneneſſe; of words, as well as of deedes; and of thoughts, as well as of outward practiſes. This was manifeſt vntounto me by her complaints againſt herſelfe, in ſuch things as a carnall hypocrite would hauehave eſteemed but motes, whereas ſhe eſteemed them beames. And that ſhe had a willingneſſe to obey againſt profit, it is likewiſe euident; for ſhe was an eſpeciall meanes to perſwade her husband, not to incomber himſelfe with too much worldly imployment, but rather to content himſelfe with leſſe worldly gaine, and to redeeme time for hearing Gods word, and for other holy occaſions. Secondly, ſhe obeyed againſt ☞pleaſure; for whereas ſhe had wont to ſeeke her bodily recreation vponupon the Sabbath day, in walking vp and downe, in ſitting at her gate, in p. 90talking of worldly matters, and ſuch like: now ſhe was growne ſo deuout and pious, as that ſhe made conſcience to expell worldly thoughts vppon the Lords day, as appeared by many godly queſtions, from time to time put forth vntounto me by her. Thirdly, ſhe obeyed againſt credite; for whereas in her carnall eſtate, her carnall neighbours reſpected her; afterwards, when they obſerued this godly change in her, they ceaſſed to giuegive her that reſpect which was due vntounto her; yea indeed they enuyed, hated, and neglected her. Fourthly, that ſhe obeyed againſt libertie and eaſe, it was alſo manifeſt; for whereas in her carnall eſtate ſhe could take libertie to keepe her bed vponupon the Sabbath day till eight of the clocke, now in her ſpirituall eſtate, ſhe could afford to riſe by fiue a clocke in the morning, and that in the cold winter, and when ſhe was with child, and p. 91to go to the Lecture in the citie at ſix a clocke; and this ſhe did conſtantly. Fifthly, that ſhe obeyed againſt the liking of carnall friends, it was alſo plaine: for they ſtormed againſt her for theſe godly courſes, and did not ſpare to tell her, That if ſhe thus proceeded, ſhe would vtterly vndo her ſelfe, and ouerthrow her eſtate: and yet, againſt all theſe pull-backes, ſhe held on her godly courſe vntounto the end.

And know this my deare brethren, that there is no ſurer euidence of a good eſtate then vniuerſall obedience. What was it that confirmed the eſtate of Zachary and Elizabeth to be a bleſſed and happie eſtate, but this, in that they walked in all the commandements of God, without rebuke? Luke 1. 6.

p. 92The fourth ſigne or Marke.

I find feruencie and frequencie in prayer, in ſecret.

Concerning the feruency of this good woman in prayer, and that in ſecret, I my ſelfe hauehave bene an eare witneſſe, for I hauehave heard her pray when ſhe was not aware of me. And for her frequencie, the family are not ignorant how exactly ſhe kept and obſerued her religious houres in priuate. There is no hungrie perſon doth more duely obſerue his mealetimes, then this faithfull perſon obſerued her times for prayer and reading.

And who will not eaſily acknowledge, that the true ſpirit of prayer is a notable ſigne of a bleſſed eſtate? For God doth powre the ſpirit of prayer vponupon none, but vponupon ſuch vponupon whom alſo he powreth the ſpirit of grace, Zach. 12. 10. And what ſaith p. 93bleſſed Paul? Whoſoeuer ſhall call vponupon the name of the Lord, ſhall be ſaued, Rom. 10. 13. Yea what ſaith Chriſt himſelfe? Matth. 6. 6. Pray vntounto thy Father in ſecret, and the Father which ſeeth in ſecret, ſhall reward thee openly.

The fift Marke.

I find a ſtriuing againſt the most ſecret corruptions of nature; I bewaile my tranſgreſſions againſt the inward worſhip of God, as well as againſt the outward; I bewaile the hardneſſe of mine heart, and mourne becauſe I cannot mourne as I ought.

How exceedingly this holy Chriſtian did bewaile her failings againſt the inward worſhip of God, I was not ignorant: for many a time hath ſhe complained vntounto me, what diſtractions ſhe hath found in prayer, and in the hearing of Gods word. p. 94Yea ſhe obſerued the ſubtiltie of Satan, how he would thruſt other good motions and meditations vponupon her vnſeaſonably, of purpoſe to hinder her in her preſent holy buſineſſe: and moreouer, mine eares were continually filled with her complaints in reſpect of hardneſſe of heart, and with her mourning becauſe ſhe could not mourne as ſhe ought. And that ſhe had a ſtriuing againſt the moſt ſecret corruptions, it was likewiſe apparent vntounto me, which was made acquainted with her ſpirituall eſtate: for it was her godly care ſtill to be inſtructed how ſhe might caſt out and reſiſt euill motions, groning and ſighing vnderunder them, as vnderunder a moſt vncomfortable, heauie, and intollerable burden.

Now what greater ſigne is there of a good and gracious eſtate, then to be ſenſible of the combat of the ſpirit againſt the fleſh? What greater euidence p. 95was there that Paul was now a regenerate perſon, then this, to wit, that he found this ſtriuing in his heart, and that he was ſenſible of the law of his minde reſiſting the law of ſinne which was in his members? Rom. 7. 23. What greater ſigne was there that Rebeccha was conceiued with child, then when ſhe felt ſuch a ſtruggling within her ſelfe betweene the children, as ſhe neuer felt before? So what greater euidence that we are conceiued of Chriſt, then when we feele him ſenſibly ſt…uggling in vsus againſt the old Adam?

The ſixt Marke.

I find a diſlike of ſinne in all, euen in them that are moſt deare vntounto me.

This marke I know to hauehave bene in this worthy woman: ſhe grieued for ſinne in kindred, in familiar acquaintance, in ſeruants, in children. p. 96Yea ſhe grieued for the very appearance of euill, as when ſhe ſaw that ſome walked not wiſely in the vſe of Chriſtian libertie, as in the vſe of recreations and ſuch like. And much more did ſhe grieue for the common ſwearing in the land, for Sabbathbreaking, for whoredome which is ſo ordinary, and for all ſuch abhominations.

Now to grieue for the abhominations ☜of the time, is an vndoubted ſigne of a good and happie eſtate. For whom doth God ſet his marke vponupon for his owne, Ezech 9. 4. but vponupon ſuch as ſigh and crie for the abhominations of Ieruſalem?

The ſeuenth Marke.

I deſire to ſtirre vp mine affection after God, and to auoide what might ſteale away mine heart from him, delighting in all the wayes whereby p. 97mine heart might be inflamed towards him.

This marke was apparently in this our ſiſter by theſe ſignes. She feared both the company and doctrine of ſuch Miniſters, as ſhe perceiued would giuegive her too much liberty. She was likewiſe beſt pleaſed in the greateſt ſtrictneſſe, ſo that it were not curious but commanded of God. She maintained in her ſelfe a godly iealoſie, leſt that riches and worldly contentments ſhould leſſen her affection to Chriſt. She was fearefull to loſe any part or dram of her firſt louelove. She delighted moſt in ſuch conference, both at her table, and in company, which ſauoured of religion: it was her griefe to heare ſome how they would ſpend their precious time in frothie diſcourfe, preferring trifles and toyes before ſuch ſpeech as might hauehave miniſtred grace to the hearers. So that it p. 98was euident, that ſhe delighted in ſuch wayes whereby her heart might be inflamed to louelove God. Yea I do ſuppoſe, that her inner man was come to that degree of louelove and zeale, that ſhe deſired to heare no other noyſe but the noyſe of Gods word, nor any other knocking but the knocking of Gods Spirit at the doore of the heart. She found that want of Gods word publickly preached in the time of her long ſickneſſe, as that ſhe reſolued, if God would giuegive her but ſo much ſtrength to endure to be carried in a chaire to the Church, ſhe would deſirouſly go.

Now what ſurer ſigne is there of a bleſſed eſtate, then ſincere inflamed louelove to God? The Lord promiſeth to ſhew mercy vntounto thouſands of them which louelove him, and keepe his commandements, Exod. 20.

p. 99The eight Marke.

I find an holy reſt and quietneſſe of conſcience, with ſpirituall boldneſſe, and confidence of truſt in God ſometimes.

She found that degree of ſpirituall boldneſſe to my knowledge at ſome times, as that in her perfect health ſhe hath deſired to be diſſolued, that ſhe might not liue to hauehave that confidence weakened. She acknowledged vntounto me in the middeſt of many temptations vponupon her deathbed, that the Lord had freed her heart from belliſh feares, and that ſhe found much peace. Yea not many dayes before her departure out of this life, ſhe made a very excellent ſenſible acknowledgement of the goodneſſe of God vntounto her, and how ſhe knew that it ſhould be well with her after this life ended; bleſſing God withall for the benefit which ſhe had receiued by the Miniſterie of the p. 100Word, and exhorting her kinred and friends which were about her, that they ſhould be carefull to heare Sermons, and to meditate of them. Yea ſhe did ſo ſpeake with that euidence of Spirit, as that ſhe drew teares from them which heard her at that time.

Now what more euident marke is there of a true Chriſtian, then a ſound faith? what ſurer teſtimony then the teſtimony of Gods owne Spirit bearing witneſſe with our ſpirits that we are the children of God? Rom. 8. 16. Now indeed this our deare ſiſter did not feele this full aſſurance at all times, but ſhe groned many a time vnderunder the ſence of much vnbeleefe. But what experienced Chriſtian doth not ſufficiently know, that the deare children of God are ſubiect to theſe pangs? in ſo much that we ſay, That ſurely that man or woman neuer beleeued aright which neuer doubted. But my deare brethren remembe the p. 101eſtate of that good father in Marke 9. 24. No ſooner did he beleeue, but preſently he was made ſenſible of his vnbeleefe. For thus he cries with teares, Lord I beleeue, helpe my vnbeleefe.

The ninth Marke.

I find a deſire of the practiſe of mortification of ſinnes paſt and preſent. There is no ſinne but I could willingly iudge my ſelfe for it, ſo ſoone as I know it to be a ſinne.

This holy feruant of God, ſhe was come to that degree of mortification vntounto her eſpeciall ſinnes, that ſhe did not onelyonly quite forſake the practiſe of them, but alſo ſhe lothed them inwardly, and confeſſed to the glory of God, that ſhe found her ſelfe quite dead to the leaſt pleaſing motion tending that way. And her eſpeciall ſinne hauing bene the abuſing of p. 102things lawfull, ſhe came ſo farre to be mortified, as that ſhe was tempted to abhorre euen the lawfull vſe. She was inclined not onelyonly to an holy reuenge vponupon her ſelfe, but euen to exceed in that reuenge and ſelfeiudging.

Now what greater argument is there of our ſpirituall riſing with Chriſt, then if we mortifie our earthly members? Coloſſ. 3. 1. 5. and what greater ſigne that we ſhall eſcape the iudgement of God, then if we iudge our ſelues? 1. Cor. 11. 31.

The tenth Marke.

I louelove all Gods children, and that for the truths ſake: I eſteeme them the onelyonly excel…nt people in the world.

She loued poore Chriſtians as well ☜as the rich, to my knowledge; ſhe preferred them before rich kindred. She loued them meerly ſor their graces, p. 103and not for worldly reſpects. For indeed ſhe was a giuer, and not a receiuer. So that it was not with our ſiſter as it is with the children of this world, which ſpeake euill of all ſuch as will not runne with them to the ſame exceſſe of riot. She was farre from contemning of Gods deare children, vnderunder a colour as though they were Puritans and Preciſians, and irregular perſons, or the like. But ſhe iudged as Dauid did in Pſal. 16. that thoſe that feared God, and were endued with grace, they were the Excellent ones. All that ſhe hated in them was their corruptions, which they themſelues alſo hate.

Now whoſoeuer they be which hauehave their hearts ſincerely ſeaſoned with true Chriſtian louelove, it is an euident ☞ſigne that they are the children of God. For as the Apoſtle ſpeaketh, EueryEvery one which loueth, is borne of God, and knoweth God, 1. Ioh. 4. 5. 7. And p. 104againe he ſaith, in the 16. verſe of the ſame Chapter, He that dwelleth in louelove, dwelleth in God, and God in him.

The eleuenth Marke.

I deſire after puritie, and to be holy as God is holy.

This our Chriſtian ſiſter laboured againſt all impuritie both of fleſh and ſpirit: the leaſt ſecret impure motion did much vexe her, as appeared by her feeling complaints. And as for holineſſe, I am perſwaded ſhe affected it farre aboue ſaluation: for what was ſtill her eſpeciall requeſt? euen this, that God would be pleaſed to giuegive her a more holy heart. And Moreouer, the more holily that any miniſter preached, the more was ſhe delighted to heare him. The more holily that any one conferred, or prayed, gaue thankes, the more heartily ſhe ſhewed her zeale in ſaying p. 105Amen. And indeed, as for Sermons, and prayers, and thankſgiuing, which ſeemed to be very eloquent, if there was not ſome holy zeale in them, they were but a burden vntounto her. Yea ſhee ſtood ſo affected vntounto holineſſe, as that ſometimes walking in her hall vponupon the Sabbath day, and conferring of Gods word, ſhe hath heartily deſired, neuer to go againe into the world, but if it were the will of God, that ſhee might ſpend all her dayes in that bleſſed fellowſhip with God. And yet ſhe was none of thoſe that liued inordinately or idlely, who liuing by the ſweate of other mens browes, vnderunder the colour of giuing themſelues vntounto holineſſe, do altogether neglect or caſt off their particular callings, eſpecially if they be any thing painfull. But ſhe thus ſpoke, being carefull of that holy condition, If it might ſtand with the will of …od.

p. 106By theſe ſymptomes and ſignes, we may ſee how this our ſiſter ſtood affected for holineſſe. And what greater ſigne is there of a true child of God, then holineſſe? Be ye ſure, ſaith Dauid in Pſalme 4. that God hath choſen to himſelfe a godly man. And Saints or holy perſons, is one of the names which is giuen of God vntounto his children in the holy Scriptures, as you are not ignorant.

The twelfth Marke.

I deſire to be good at home as well as abroad, in abſence of others as well as in preſence, in ſecret as well as openly.

Concerning the domeſtical goodneſſe of this our ſiſter, we had ſufficient knowledge: for we dayly beheld her Chriſtian practiſe. And how conſtant ſhe was in her holy courſes in our abſence, I hauehave bene ſufficiently p. 107informed by others which were in the family. She had attained that degree of ſinceritie, as that her ſtudie was to hide her graces, at leaſt ſo farre as grace could be hid. For you know that grace is like ſweete oile, it will vtter it ſelfe in the ſweete ſauour whether the Apothecary will or no. Fearfull ſhe was leſt any ſhould thinke more to be in her, then ſhe thought to be in her ſelfe. She hated vaine ſhewes; ſhe could not brooke thoſe that would publikly make ſhew of more then was manifeſt by their priuate practiſe, was in them.

Yea vponupon her death bed ſhe affirmed, that ſhe had nothing in her ſelfe to comfort her but poore ſinceritie. ☞She knew that howſoeuer ſhe had walked weakly before God, yet ſhe had walked ſincerely. Another argument of her ſinceritie was this, in that ſhe deſired her eſtate to be throughly ſifted both in health and in ſickneſſe. p. 108And to that end, in health ſhe repaired to godly Miniſters for the triall of her eſtate; and alſo in ſickneſſe ſhe deſired the iudgements of more then of one Miniſter, that ſhe might know the very truth of her eſtate. Yea ſhe deſired to heare of her ſinnes, and to that end deſired me, either in my owne perſon, or by ſome other good Miniſter, to preach a Sermon of the curſed eſtate of man by nature, and of the vttermoſt terrours of the Law againſt ſinne; that ſo her ſtonie heart might be more and more broken: and for that paines ſhe would hauehave giuen me or any other Miniſter of Chriſt, which would hauehave made the Sermon, a large reward in gold.

Now what greater ſigne is there of a good eſtate, then is ſinceritie? What greater euidence was there of Dauids bleſſed eſtate then this, to wit, that he walked in the vprightneſſe of his heart in the midſt of his houſe? Pſal. 101. 2.

p. 109The thirteenth Marke.

I can pray for mine enemies, and humble my ſoule for them in their diſtreſſe; I will be at peace with them without reuenge, I can forbeare them, when I could bring them to ſhame.

That this ſeruant of God could pray for her enemies, and humble her ſoule in their diſtreſſe, we may well beleeue it if ſhe auouch it: for great was her truth in ſpeech, and throughly tried. I do not denie but ſhe might ſometimes report an vntruth, as receiuing it by report from others whom ſhe beleeued: But to ſpeake a lie, or to ſpeake againſt her owne knowledge, to wrong any, or aduantage her ſelfe, it was farre from her. Againe, that ſhe would be at peace with her enemies, without reuenge, and without ſeeking their ſhame, it was manifeſt. For when ſome had exceedingly p. 110wronged her by their ſlanderous tongues, after ſhe had conferred with me, what I thought ſhe might do with a good conſcience in ſuch a caſe; ſhe was content to ſit downe vnderunder the wrong, being perſwaded that God would cleare her innocencie as the light at noone day. And this was the more excellent patience in this our godly ſiſter, becauſe ☜indeed by nature ſhe was verie cholericke, and ſubiect to paſſions.

And what greater euidence is there of a good eſtate, then to forgiue our enemies? For Chriſt him ſelfe hath ſaid, that If we forgiue men their treſpaſſes, our heauenly Father will for giuegive us our treſpaſſes, Math. 6. 14.

The fourteenth Maarke.

I finde a willingneſſe, to ſuffer any thing for God, by his aſsiſtance.

p. 111She was content (for the preſent) to endure the hatred of the world for her profeſſion ſake, to endure the perſecution of the tongue, and the taunts of carnall friends. And theſe ſufferings ſhe did not much reſpect. Nay further, ſhe was very mindfull of the fiery triall which might come vponupon vsus: and ſhe for her part looked ☞for it, and prepared for it. Yea, ſhe was minded rather to burne at a ſtake, then euer to yeeld vntounto Poperie, or to betray the truth of the Goſpell. And in theſe godly reſolutions, ſhe did not truſt in any ſort to her owne ſtrength, but was very iealous how ſhe ſhould be able to endure the fire: Oh ſaid ſhe, how ſhall I endure to be drawne vponupon an hurdle vnderunder Newgate, and to be bound vntounto a ſtake, to ſuffer the violence of the fire? &c. But yet ſhe ſtill was comforted with this, namely, that God was able to cauſe her to ſtand.

p. 112And what greater ſigne is there of ☜a ſound eſtate, then when it is giuen vntounto vsus, not onelyonly to beleeue in the behalfe of Chriſt, but alſo to ſuffer for his ſake? Phil. 1. 29.

The fifteenth Marke.

I deſire to deale faithfully in the charge and calling in which I am, and to diſcharge it in the conſcionable feare of God.

This our ſiſter was not onelyonly faithfull in her generall calling, but alſo in her particular. For firſt, ſhe was a very faithfull wife, her very deſire was ſubiect to her husband. I am perſwaded, that if her husband had commanded her to dothe vileſt drudgerie about the houſe, ſhe durſt not hauehave refuſed, in verie conſcience of Gods Law. And moreouer, whereas in her carnal eſtate, it was her common p. 113practiſe to put forth her children to be nurſed abroad, according to the practiſe of the proud women in our times: when the Law of God beganne to be written in her heart, ſhe durſt no longer nurſe her children abroad, but tooke paines to nurſe them with her owne breaſts. Againe, ſhe did moſt diligently ouerſee the wayes of her family: and ſhe eate not the bread of idleneſſe, but ſtill ſhe employed her ſelfe in ſome commendable employment. And as for her children and ſeruants, ſhe did diligently inſtruct them in good wayes. She was grieued at any prophaneneſſe found in them: ſhe mourned for them: ſhe prayed for them; ſhe pitied their eſtate: and as for the ſoule of her louing and kind husband, ſhe had an eſpeciall care.

Now it is an eſpeciall ma…ke of a true conuert, to be found faithfull in the particular calling. As we ſee it p. 114is giuen by Paul as an euidence of the truth of the conuerſion of Oneſimus, that now he was become profitable vntounto his maiſter, Philem. 11.

The ſixteenth Marke.

I deſire to glorifie God by a fruitfull profeſsion.

The faith of this our ſiſter was no dead faith. To my knowledge ſhe was exceeding fruitfull in good workes. What money ſhe had of her owne in the time of her health, ſhe diſtributed it freely, partly to poore Preachers about this Citie, partly alſo to poore Chriſtians. She was like vntounto ☜Dorcas, ſhe made garments, and that both woollen and linnen, & gaue them vntounto poore Chriſtians, and to their children. She was a friend of the fatherleſſe and of the widow: and what ſhe had not of her owne p. 115to releeue Gods poore, ſhe intreated her husband to ſupply. Yea, ſhe was a very patroneſſe for ſuch as were in diſtreſſe; ſhe was a bleſſed inſtrument to ſtirre vp her willing husband to many ſecret gifts, and bountifull almes-deedes, eſpecially vntounto them which were of the houſhold of faith. To my knowledge ſhe hath giuen gold and ſiluer plentifully, to ſome more, and to ſome leſſe. And amongſt the reſt of her charitable workes, I remember that ſhe gaue ☞to the Miniſter which was the means (vnderunder God) of her conuerſion (as ſhe ſuppoſed:) She gaue, I ſay, vntounto him, by the conſent of her husband, the ſumme of fiftie pounds, beſides a large portion which ſhe begged of her husband to be diſtributed after her death vntounto charitable vſes. The ſicke had cauſe to bleſſe God for her in her health, for ſhe viſited them with meate, with bodily preſence, p. 116with neceſſarie helpe both by her ſelfe and by her maides. And many that enioy health, hauehave great cauſe to bleſſe God for her in her death, in reſpect of her liberall gifts. And for mine owne part I hauehave eſpeciall cauſe to bleſſe God in her life and in her death; for a moſt kind mother and nurſe ſhe was vntounto me.

Now this fruitfulneſſe did argue the goodneſſe of the Tree; for how doth a Chriſtian ſhew his faith, but by his workes? And the Lord (as you know) promiſeth a Prophets reward vntounto ſuch as do good vntounto his members, Matth. 10. 42. Yea, at the day of iudgement Chriſt will ſay vntounto all ſuch fruitfull ones, Come vntounto me, ye bleſſed of my Father, inherite the kingdome prepared for you from the foundation of the world. For I was an hungred, and ye gaue me meate: I was thirſtie, and ye gaue me drinke: I was a ſtranger, and ye tooke me in: naked, p. 117and ye clothed me: I was ſicke, and ye viſited me: I was in priſon, and ye came vntounto me.

The ſeuenteenth Marke.

I find a daily holy ſtrife to preſerue graces giuen vntounto me, and to preuent falling away.

She continued faithfull to the end in the moſt ſubſtantiall graces. For howſoeuer ſhee mourned for the want of that degree of ioy which ſhe had felt in former times, yet ſhe continued in repentance, in the practiſe of holineſſe and righteouſneſſe, in a tender louelove to God, and to his word and children, in holy zeale, and fruitfulneſſe euen to the laſt period of her dayes. And indeed her want of full ioy was ſo ſanctified vntounto her, that it was a furtherance to a better grace, namely to repentance and ſelfe-deniall, and baſe eſteeme of her ſelfe. p. 118And I call repentance a better grace then ioy, becauſe howſoeuer ioy is a moſt excellent gift of the Spirit, yet vntounto vsus repentance is more profitable. For I make no doubt but that a mourning Chriſtian may be ſaued without rauiſhing ioy, & that Chriſt may wipe away his teares in heauen; but no Chriſtian ſhall be ſaued without repentance and ſelfe deniall.

Now conſtancie and perſeuerance in a good and holy courſe, is an vndoubted ☜argument of a bleſſed and happie eſtate; as doth appeare by the words of our bleſſed Sauiour himſelfe, Marth. 10. 22. He that endureth to the end, ſhall be ſaued: and Reuel. 2. 10. Be thou faithfull to the death, and I will giuegive thee a crowne of life.

The eighteenth Marke.

I find an vniuerſall change in my ſelfe, from that which I …ue bene in former times.

p. 119This marke and the two following, I propounded vntounto her vponupon her death-bed; which I mention now becauſe they are as vſeful for the church as the former markes which I found n…ted in her paper. And that this ſigne was in our ſiſter as well as the former, it was euident. For there was a maruellous change, wrought in her mind and vnderſtanding. She that before knew not the right hand from the left in religion, ſhe was growne to a very great vnderſtanding in ſo much that ſhe was able both to ſpeak diuinely, to inſtruct her ſeruants and children, and to write letters in the very language of Canaan with great ſufficiency.

Secondly, ſhe found a change in her will and affections. For ſhe that was dead before vntounto any ſound pietie, now ſhe was reuiued aboue all things to affect and to ſeeke Gods kingdome.

p. 120Thirdly, there was an euident change in her life and conuerſation; this we all knew which knew her, and can teſtifie.

Now whereſoeuer this vniuerſall change is, from darkneſſe to light, from euill to good, from the power of Satan to God; it is an euident ſigne of effectuall calling; and effectuall calling is an vndoubted ſigne of election. 2. Cor. 5. 17. If any man be in Chriſt, he is a new creature; old things are paſſed away, behold all things are become new.

The nineteenth Marke.

I find an vtter deniall of myſelfe, I know that in me, that is, in myfleſh, abideth nothing which is good.

This bleſſed ſeruant of God had attained a great meaſure of ſelfe deniall. She groned long vnderunder the burthen of the feeling of ſpirituall wants.

p. 121She admired any ones graces ſaue her owne: ſhe lothed her own prayers for want of ſufficiency and zeale: ſhe was alwayes cōplaining for the moſt part of her ſpirituall wants. She was brought to plaine nothing in her owne eyes. She eſteemed herſelfe to be poore, yea to be a plaine begger in grace, as all thoſe knew which knew her throughly.

Now my beloued, what greater ſigne is there of a true diſciple, then ſelfe deniall? What greater ſigne of a ſafe eſtate, then ſpirituall pouerty, felt and groned vnderunder? For what ſaith our bleſſed Sauiour? Matth. 5. 3. Bleſſed are the poore in ſpirit, for theirs is the kingdome of heauen. Yea whoſoeuer do loathe themſelues for their iniquities, and much more for their ſpirituall wants, and for the euill of their good workes, it is euident that they are in the couenant of mercy, Ezek. 36. 31.

p. 122The twentieth Marke.

I find mine heart inclined to ſeeke after God and Chriſt in the vſe of diuine ordinances with feruency.

This ſigne our ſiſter acknowledged vponupon her death bed alſo; for when I demanded of her in the ſence of her preſent wants, whether her cōſcience did not teſtifie with her, that in her health ſhe had zealouſly ſought after God: She made me anſwer, That her chamber, and cloſet, and orchard, and garden, and watergate, and turret, and eueryevery corner could teſtifie that ſhe had dearely and earneſtly ſought after God. Yea out of that knowledge & experience, which I had of the holy courſes of this ſanctified woman, I may well ſay, that it was with this woman in ſome meaſure as it was with Dauid, Pſal. 42. As the Hart panteth after the water brookes, ſo panted her ſoule after thee ó God.

p. 123Now where there is giuen this ſtrong affection after God, the affection being conſtant, and alſo ioyned with a feruent vſe of the meanes, it is an euident ſigne of a bleſſ…d eſtate. For bleſſed are they which hunger and thirſt after righteouſneſſe, for they ſhall be ſatisfied, Matth. 5. 6.

Thus I hauehave for the common good ſet out vntounto you the markes and euidences of a bleſſed woman. I hauehave ſpoken that which I knew in her. And the vſes which I would hauehave you to make of that which hath bene ſpoken are theſe. Firſt, giuegive thanks vntounto God for his wonderfull worke vponupon our ſiſter. Secondly, learne henceforth not to iudge of Chriſtians by the outward appearance. For it may be, many which did not ſo throughly know her, would not hauehave thought that ſhe had bene ſo rare a woman. Thirdly, learne not to enuie the good name or praiſe of others, but learne to be of p. 124Salomons mind, Pro. 31. 31: where ſpeaking of a good woman he ſaith, GiueGive her the fruite of her hands, let her owne works praiſe her in the gates. Fourthly, examine thine owne eſtate by theſe markes, and that by weighing eueryevery particular ſigne, with the explanation and confirmation of the ſame. Fiftly, pray vntounto God that thou maiſt finde them in thy ſelfe. Sixtly, if thou doeſt find them in thee vpō diligent ſearch, then ſee thou be thankful to God, the giuer of all grace: and ſay with Dauid, Pſal 16. 6. The lines are fallen vntounto me in pleaſant places, I hauehave a goodly heritage. Yea ſay with him in Pſal. 23▪ 4. Though I walk through the valley of the ſhadow of death, I will feare none euill. The which childlike boldneſſe, and holy confidence, God Almighty giuegive vntounto vsus all, and preſerue in vsus vntounto the end, and that for Chriſt Ieſus ſake, our onelyonly Lord and Sauiour, Amen.

FINIS.

End of the text · Stephen Denison, The Monument (1620)