being obtained And be he never so rich he is not high minded neither does he trust in uncertaine riches but in the living God For in his prosperity he forgetteth not his former low estate but is ever meditating upon and admiring the Lords goodnesse towards him Yea he sets a Memorandum upon every remarkable mercy that he may not forget it and admires that God should set his delight and love upon him and chose him above many others and this makes him strive to surpasse others in his love and service to God againe Whereas unbeleevers when they are waxed fat with the good blessings of God they will spurne with the heel and forsake God that made them not once regarding the strong God of their salvation but provoke him with strange gods and other abominations but it fares not so with the Beleever neither doth he so requite the Lord. And as he is thankfull to the Author so likewise to any that he shall make instrumentall for his good thinking himselfe bound to remember and requite good turnes 12. § Secondly if he falls into adversity or any kinde of distresse he knowes it is sent of the Lord in love and to doe him good and to give him occasion of rejoycing afterwards He well considers that scarfe any thing more proves us his then his stripes that stripes from the Almighty are so farre from arguing his displeasure that contrarily there are few better tokens and pledges of his adoption and love and that they are bastards and not sonnes who are without correction And so it is that as many as God loves he rebukes and chastens And as it is sent for his good so it doth him good crosses in his estate diseases in his body maladies in his minde are medicines to his soule the impairing of the one is the repairing of the other His sinne dyes with his fame or with his health or with his peace or with his outward estate Yea it both lessons his sins and increaseth his graces for God sends him affliction both for his instruction and reformation to scoure away the rust of corruption and to try the truth of his sanctification for the increase of his patience and the exercise of his faith and the improvement of his zeale and to provoke his importunity and to double his obligation to greaten each other grace and to augment his glory Againe he inflicts a lesse punishment to avoyd a greater and by smarting in his body state or name he is saved from smarting in his soule He is chastned that he may be converted not confounded his worser part to wit his Body state or name is impoverisht that his better part that is his soule may be saved in the day of Judgement But see it in some particulars as first how it makes him humble and thankfull for he not only calls to minde his owne unworthinesse of the least mercy he still injoyes and how he hath provoked the Giver for he is ever meditating of what Christ hath done and suffered for him and how he hath provoked Christ But he also compares what he suffers with what he might have suffered arguing thus with himselfe he that hath taken this from me might have taken more he that afflicts me for a time could have held me longer he that hath touched me in part could have stricken me in whole he that laid this upon my body hath power to lay a greater Rod both upon my body and soule without doing me the least wrong And so goes on I was borne a childe of wrath and whereas God might have left me in that perishing condition and chosen others he hath of his free grace adopted me and left others And this makes him cry out O the depth as a mercy beyond all expression saying further O my soule thou hast not roome enough for thankfulnesse And the truth is if we could but seriously thinke upon our deliverance from Hell fire it alone would be thought cause enough to make us both patient and thankfull though the things we now delight in be taken from us And sure I am nothing can be too much to endure for those pleasures in Heaven which shall endure for ever O that we could keepe fast in our memories but these two things and upon all occasions make use of them and consider withall that the least mercy is beyond our best merit And no better remedy for impatience then to cast up our receits and compare them with our deservings But secondly Gods corrections are his instructions his lashes lessons his scourges school-masters his chastisements advertisements to him by feeling of smart he learnes to decline the cause Yea this hath taught him to fly from the workes of darknesse at a great distance and to consider as well the bitternesse of what will follow as the sweetnesse of a momentary pleasure and so cleared his sight that he can now discerne sinne in all he thinkes and speakes and does for he is ever bewailing his wants and weaknesses the hardnesse of his heart want of faith c. Thirdly it abundantly increaseth his joy and comfort for admit Satan and the world should deprive him of all outward comforts at once yet God at the same time will supply the want of these with comforts farre surpassing and transcending them as first the assurance of the pardon of sinne alone is able to cleare all stormes of the minde it teacheth misery as sicknesse poverty famine imprisonment infamy c. even to laugh for then let death happen it matters not when a Malefactor hath sued out his pardon let the Assizes come when they will the sooner the better But to this is added the peace of conscience the marrow of all comforts otherwise called the peace of God which passeth all understanding and surpasseth all commending for never did man finde pleasure upon earth like the sweet testimony of an appeased conscience reconciled unto God cleansed by the blood of the Lambe and quieted by the presence of the Holy Ghost As the Martyrs felt who even clapt their hands for joy in the midst of the flames and were even ravisht before they were permitted to dye so great and so passing all expressing is the peace and comfort of a good conscience Againe thirdly affliction bringeth with it the company of God himselfe I will be with you in tribulation saith God Psal 91.15 As when those three were cast into the fiery Furnace Dan. 3. there was presently a fourth came to beare them company and that was God himselfe ver 23. to 27. and his presence makes any condition comfortable were a man even in Hell it selfe See more Acts 13.52 And as his sufferings abound so his consolation also aboundeth 2 Cor. 1.5 Indeed the unbeleever laughs more but that laughter is onely the hypocrisie of mirth they rejoyce in the face onely and not in the heart nor can it be solid comfort except it hath his issue from a good conscience whereas Gods Word teacheth and a
resolution be peremptory and constant and take heed thou harden not againe as Pharaoh the Philistines the young man in the Gospell Pilate and Judas did Resemble not the Iron which is no longer soft then it is in the fire be not like those that are Sea-sick who are much troubled while they are on Shipboard but presently well againe when they are come to shore for that good saith Gregory will doe us no good which is not made good by perseverance If with these premonisions the Spirit shall vouchsafe to stir up in thine heart any good motions and holy purposes to obey God in letting thy sins goe quench not grieve not the Spirit 1 Thess 5.19 returne not with the Dogge to thy vomit least thy latter end prove seven fold worse then thy beginning Matth. 12.43.45 As it fared with Julian the Apostate and Judas the traytor O it is a fearefull thing to receive the grace of God in vaine and a desperate thing being warned of a Rock wilfully to cast our selves upon it Neither let Satan perswade you to deferre your repentance no not an houre least your resolution proves as a false conception which never comes to bearing for as ill Debtors put off their Creditors first one weeke then another till at last they are able to pay nothing so deale delayers with God Besides death may be suddaine even the least of a thousand things can kill thee and give thee no leasure to be sick § 85. Secondly or if death be not suddaine repentance is no such easie worke as to be put off to sicknesse and though true repentance be never too late yet late repentance is seldome true and indeed there is small hope of repentance at the houre of death where there was no regard of honesty in the time of life and Millions are now in Hell who thought they would repent hereafter not being wise enough to consider that it is with sinne in the heart as with a tree planted in the ground which the longer it groweth the harder it is to be pluckt up or a nayle in a post which is made faster by every stroke of the Hammer As what saith the Holy Ghost Can the Blacke Moore change his skin or the Leopard his spots then may ye also doe good that are accustomed to doe evill Jer. 13.23 § 86. Thirdly or suppose after many yeares spent in the service of sinne and Satan thou art willing to relinquish thy lusts and offer to God thy service and best devotions at the last gaspe will he accept of them No he hath expresly told us the contrary Prov. 1.24 to 32. yea is it likely that God will accept of thy dry bones when Satan hath suckt out all the marrow That he will give his heavenly and spirituall graces at the houre of death to those who have contemned them all their life Yea is it not most just and equall if God will not be found of those that were content to loose him If he shut his eare against their prayers calling to him for pardon that stopt their eares against his Voyce calling upon them for repentance The Lord hath made a promise to late repentance not of late repentance if thou convertest to morrow thou art sure of grace but thou art not sure of to morrowes conversion if in any reasonable time we pray he will heare us if we repent he will pardon us if we amend our lives he will save us but for want of this timely consideration Dives prayed but was not heard Esau wept but was not pittied the foolish Virgins knockt but were denied and so thousands have cried unto God at the houre of death and found no repentance but they dyed as they lived and went from dispaire unto destruction Wherefore as you tender the good of your owne soule set upon the work presently provide with Joseph for the dearth to come and with Noah in the dayes of thine health build the Arke of a good Conscience against the flouds of sicknesse imitate the Ant who provides her meat in Summer for the Winter following yea doe it while the yerning bowels the bleeding wounds and compassionute arms of Jesus Christ lyes open to receive you whiles ye have health and life and meanes and time to repent and make your peace with God As you tender I say the everlasting happinesse and welfare of your almost lost and drowned soule as you expect or hope for grace or mercy for joy and comfort for Heaven and salvation for endlesse blisse and glory at the last as you would escape the direfull Wrath of God the bitter Sentence and Docme of Christ the never dying sting and worme of Conscience the tormenting and soulescorching flames of Hell and everlasting separation from Gods blisfull presence abjure and utterly renounce all wilfull and affected evill To which end § 87. In the next place be diligent to heare Gods Word powerfully preached which is the sword of the Spirit that killeth our corruptions and that unresistable Cannon-shot which beateth and battereth downe all the strong holds of sinne and Satan § 88. Thirdly ponder and meditate seriously on Gods inestimable love towards us who hath nor spared to give his onely beloved Sonne out of his bosome to dye for us and to purchase thereby every good thing we doe enjoy either for soule or body even to the least bit of bread we eat and this will make thee if thou hast any ingenuity to direct all thy thoughts speeches and actions to his glory as he hath directed thy eternall salvation thereunto and often force thee to breake out into this or the like expression What shall I render unto thee O Lord for all thy benefits but love thee my Creator and become a new creature § 89. Fourthly consider that the Lord beholdeth thee in all places and in every thing thou dost even as the eyes of a well drawne Picture are fastened on thee which way soever thou turnest yea consider him as a just Judge who will not let sinne goe unpunished and this will make thee keep a narrower watch over thy very thoughts then any other can doe over thine actions § 90. Fifthly if thou wilt be safe from evill workes avoyd the occasions at least if thou wilt keep thy selfe from iniquity have no fellowship with the workers of iniquity for it is not more hard to finde vertue in evill company then to misse vice They were mingled among the Heathen saith the Psalmist and what followes they learned their workes Psal 106.35 yea how soone was Peter changed with but comming into the High Priests Hall and the like with David and Salomon which made David to say so soone as he had considered it Depart from me all ye workers of iniquity for I will keepe the Commandements of my God Psal 119.115 knowing that he could not doe the one without the other And indeed the choise of a mans company is one of the most weighty actions of our lives for our future well or ill being depends on that election and many a man had been good that is not if he had but kept good company § 91. Sixthly and lastly but chiefly and principally omit not to pray for the assistance of Gods spirit otherwise thy strength is small yea except God give thee repentance and removes all impediments that may hinder thou canst no more turne thy selfe then thou couldest at first make thy selfe We are not sufficient of our selves to thinke much lesse to speake least of all to doe that which is good 2 Cor. 3.5 John 15.4 5. we are swift to all evill but to any good immoveable wherefore beg of God that he will give you a' new heart and when the heart is changed all the members will follow after it as the rest of the Creatures after the Sunne when it ariseth importune him for grace that thou mayest firmely resolve speedily begin and continually persevere in doing and suffering his holy Will desire him to informe and reforme thee so that thou mayest neither misbeleeve nor mis-live to regenerate thy heart change and purifie thy nature subdue thy reason rectifie thy judgement reforme and strengthen thy will renew thy affections and beat downe in thee whatsoever stands in opposition to the Scepter of Jesus Christ not forgetting that prayer is the key of Heaven as Ambrose calls it And now for conclusion if thou receivest any power against thy corruptions forget not to be thankfull and when God hath the fruit of his mercies he will not spare to sow much where he reapes much Consider what I say and the Lord give you understanding to strive after those graces wherewith a true Beleever is quallified and whereof I have given you a Copy in the fore going Character FINIS Adde this Character of A true Beleever as an appendix to The Cure of Misprision
to be the worlds friend is to be Gods enemy yea he esteemes it an honour to be evill spoken of by evill men because when a thing is best they will like it least and a grace to be disgraced for Christ who was farre more disgraced for him Besides the single approbation of one wise experimentall Christian is enough with him to countervaile the disdaine and dislike of a whole Parish of sensualists and an ounce of credit with God more worth then a tallent of mens praises And how little is that man hurt whom malice condemnes on earth and God commends in Heaven If he cannot avoyd their malice and evill words he will be sure not to deserve them which is much at one upon the matter for as the best confutation of their slanders is not by our great words but by our good works so his conscience knowing him innocent like a constant friend takes him by the hand and cheeres him against all his miseries However he will not in the least wrong his conscience to avoyd the imputation of singularity The scoffes of Atheists shall not beat him off from his Profession No if he does well hath Gods Word for his warrant and glory for his aime nothing can daunt or discourage him Neither the threatnings of fire nor the faire and large promises of cunning and cruell adversaries neither paine nor losse can make him shrinke from Christ much lesse the censures and scoffes of lewd persons The conscience of good intentions let their successe be what it will is both a sufficient discharge and comfort to his generous minde 3. § Through the studdy of vertue and Christian prudence he makes the servile passions of his minde feare and anger subject to the more noble faculties of his soule reason and understanding As appeares in the provocation of an enemy for let him be injured he will both forbeare and forgive well considering that it is the glory of a man to passe by an offence and that it is greater fortitude to overcome his owne passions then to vanquish a City Wherefore in stead of returning like for like he will pacifie his enemy with milde words and gentle behaviour which may be resembled to Milke that quencheth Wild-fire or Oyle that quenches Lime which by water is kindled and thinkes it enough for one to be angry at a time He is not like our Ruffians and sonnes of Beliall who when they are displeased with others will fly in their Makers face and teare the name of their Saviour in peeces even swearing away their part in that Blood which must save them if ever they be saved Nor like our Gallants whom the Devill hath so blinded and bewitched that they will contend for the way and strive for the wall even to the death and kill one another as though either of their honours were of more worth then both their soules Or admit one get the victory miserable is that victory wherein thou overcomest thine enemy and thy passions yea the Devill in the meane time overcomes thee perhaps thou slayest his body but the Devill slayes thy soule Nor like those sooles you see walking in Westminster Hall that like two Cockes of the Game peck out one anothers eyes to make the Lawyers sport No sayes he why should I vexe my selfe because another hath vexed me Or why should I doe my selfe a shrewd turne because another would And admit carnall reason shall alleadge to him that his enemy is unworthy to be forgiven rectified reason will answer but Christ is worthy to be obeyed who hath commanded me to forgive him And well may I beare with him when his Maker beares with me and forgive him when Christ hath forgiven me much more Nor can any repute him a coward for this his humble patience the true coward is your Hot-spur that feares the blasts of mens breath and not the fire of Gods wrath that trembles at the thought of a Prison and yet feares not Hell fire But the Beleever is as bold as a Lion if his cause be good yea to speake rightly there is no such coward none so valliant as the Beleever without Gods warrant he dares doe nothing with it any thing He feares none but the displeasure of the highest and runs away from nothing but sinne Indeed he more feares the least sinne then the greatest torment as may be seene in the Martyrs that noble Army But he is so farre from fearing an impotent enemy that he feares not death it selfe no not the Day of Judgement 1 Joh. 4.17 Luke 21.25 to 29. yea he is so strong withall that he is able to prevaile with God Gen. 32.26.28 Exod. 32.10 And overcome the world the flesh and the Devill 1 John 2.14 and 5.4 Gal. 5.24 and all this by his faith and prayer and not seldome does he overcome his enemy too by well-doing for he lives so well that his back-biting adversaries are either put to silence or constrained to praise God and speake well of him 4. § He is more knowing then the men of the world for as he hath the light of the Spirit and the eye of saith above them so the Word of Christ dwelleth in him plentifully in all wisedome and spirituall understanding and he increaseth daily in the knowledge of God and of our Lord and Saviour Jesus Christ because God reveales himselfe to him in a great measure as to his friend Besides his knowledge is about the best things and one drop of soule wisedome and saving knowledge guided by the feare of God is more worth then all humane learning And to this knowledge unbeleevers are meere strangers Yea be they never so wise and learned in other things they have onely the theory of this wisedome they can prattle of it by roate but they know not what it is by effect and experience Yea if a man want faith holinesse the love of God and the Spirit of God to be his teacher he shall not be able really and by his owne experience to know the chiefe points of Christian Religion such as are faith repentance regeneration the love of God the presence of the Spirit the remission of sinnes the effusion of grace the possession of heavenly comforts not what the peace of conscience and joy in the Holy Ghost is nor what the communion of Saints meanes when every one of these are easie and familiar to the meanest and simplest Beleever And the reason is the Beleever digests his knowledge into practise and imployes it to the glory of the Giver his neighbours good and the furthering of his owne salvation He is neither ungrounded in the Principles of Religion nor unconcionable in the practice Each Booke or Sermon both increaseth his knowledge and lessens his vices Yea he will pick something out of every thing and gather honey from the selfe same thing that others will poyson Anothers hating the truth shall make him love it the more for he is instructed both by similitude and contrariety Whereas let the
away wherefore cast not both thine eyes upon thy sinne but reserve one to behold the remedy looke upon the Law to keepe thee from presumption and upon the Gospell to keepe thee from despaire this is both a sweet and an even course But as an empty Vessell close luted though you throw it into the midst of the Sea will receive no water so all pleas are in vaine to them that are deafned with their owne feares for as Mary would not be comforted with the sight and speech of Angels no not with the fight and speech of Jesus himselfe till he made her know that it was Jesus so untill the Spirit of God sprinkleth the conscience with the blond of Christ and sheds his love into the heart nothing will doe no Creature can take off wrath from the conscience but he that set it on wherefore the God of peace give you the peace of God which passeth all understanding yea O Lord speake thou musick to the wounded conscience thunder to the seared that thy Justice may reclaime the one thy mercy releeve the other and thy favour comfort us all with peace and salvation in Jesus Christ § 75. The comfort of what hath been said in these seven last Sections is intended and belongs to weake Christians troubled consciences and those that would faine doe better but let no unbeleever impenitent or prophane person meddle with it for all such are to know that their very best services as praying and fasting and receiving and giving of Almes c. because they are not done in faith and obedience to the Word and that God may be glorified thereby are no better in Gods account then if they had staine a Man or cut of a Doggs neck or offered Swines blood or blessed an Idoll as himselfe affirmes Isay 66.3 Nor will God accept of any action unlesse it flowes from a pious and good heart sanctified by the Holy Ghost yea civill honesty severed from true piety humility saving knowledge sincere love to God true obedience to his Word justifying faith a zeale of Gods glory and a desire to edifie and win others God will neither accept nor reward but account of their morall vertues as of shining or glistering sinnes because they spring from pride ignorance infidelity selfe-love and other such carnall respects as many examples prove namely Caines sacrifycing 1 John 3.12 the Iewes fasting Isay 58. those reprobates preaching in Christs name and casting out Devills Matth. 7.22 23. and the like whose outward workes were the same which the godly performe and what saith Austine most excellently There is no true vertue where there is no true Religion and that conscience which is not directed by the Word even when it does best does ill because it doth it not in faith obedience and love § 76. Secondly let them know that being out of Christ they are bound to keepe the whole Law Gal. 5.2 3. or stand liable to suffer the penalty thereof for not keeping it for though this be the condition of the New Covenant Beleeve and thou shalt be saved yet all that they have to trust unto is Doe this and live Rom. 10.5 and cursed is every one that continueth not in all things which are written in the Book of the Law to doe them Gal. 3.10 And I wish that they would seriously thinke of it and what need they have of Christ whom they rather persecute then obey his Gospell in love § 77. Indeed let them get a true lively and justifying faith put ye off concerning the former conversation the old man which is corrupted through the deceiveable lusts and be renued in the spirit of your mindes and put on the new man which after God is created in righteousnesse and true holinesse Eph. 4.22 23 24. and then Christ and all his benefits and promises will belong unto you but not before in the meane time you are in your bloud Ezekiel 16.6 and have to answer not onely for your originall guilt but for every thought word and action of yours from your infancy Matth. 9.12 13. Luke 1.53 Gal. 5.1 to 7. enough to startle you if you be not starke dead § 78. But perhaps thy heart and conscience is not onely Sermon but Thunder proofe and then nothing will doe good upon thee the case of all incorrigible ones yea most men now adaies are judgement proofe and let them be never so cleerly convinc'd from the word that they are in a dangerous condition all thoughts thereof presently passe away like the sound of a Bell that is rung or if not Satan can furnish them with an evasion be the case what it will amongst many of his delusions I will mention two of the principall and which I hold to be the strongest barres to keepe men out of Heaven that can be named The first is this Never regard will he say to a poore soule what a few melancholly Precissions say when every one doth so and so or every one is of this or that judgement yea doe not such and such the like who are wiser and greater and better men then your selfe They are of another minde neither doe they trouble themselves so much about Religion and yet they looke to speed as well as the precisest yea will he say Doe ye not see many Ministers and great Professors of Religion who pretend it is good being religious and holy and presse others to it that doe onely pretend it for they live as loosely and deale as unjustly as any other men and they are not ignorant of what they doe and this you may be sure of that if they did speake as they thinke they would doe as they speake therefore what should ye be so singular will ye be wiser then all your friends or neighbours yea then ninety and nine parts of the Kingdome What a mad conceit were this then yeelds the poore soule and counts it a pleasure too that he is seduced and by this kinde of Sophistry Satan prevailes with millions yea I have ever noted that this one artlesse perswasion of others doe so prevailes more with the world then all the places of reason but this plea or argument is not more common and taking then it is sortsh and dangerous if it be well lookt into for besides that it is Gods expresse charge Thou shalt not follow a multitude to doe evill Exod. 23.2 and Saint Pauls everlasting rule Fashion not your selves like unto this world Rom. 12.2 Our Saviour Christ hath plainely told us That the greatest number goe the broad way to destruction and but a few the narrow way which leadeth unto life Matth. 7.13 14. And Saint John That the number of those whom Satan shall deceive is as the sand of the sea Revel 20.8 and 13.16 Isay 10.22 Rom. 9.27 yea that the whole world lyeth in wickednesse 1 John 5.19 whereas those whom Christ hath chosen out of it and that beleeve the Gospell are but a little flocke and few in number Luke 12.32 Revel
good conscience findeth that even the teares of those that pray are sweeter then the joyes of the Theater But this is not all for according to the tribulations laid upon him and borne by him shall the retribution of glory be proportioned I might goe on and shew how it makes him pittifull and compassionate to others evills hath taught him to bemone all that affliction makes to groane and sundry the like which I may not here stand upon And this is enough to shew that affliction in generall makes much for his advantage now see how he is a great gainer by each particular crosse As 13. § First let him fall into poverty or have his goods and lands confiscate this shall not hurt but doe him good also for he will not by sinne releeve his wants poverty shall not constraine him to steale He will not tell a lye God assisting him though you would give him an house full of gold Whereas let unbeleevers fall into the like condition that they may maintaine themselves they will lye deceive steale prostitute their chastity sell their consciences and what not Nor will he murmure or repine against his Maker but beare it patiently and cheerefully whereas unbeleevers will not onely murmure and grievously complaine but if God doe not answer them in every thing they will take pleasure in nothing yea they will sleight all his blessings because in one thing he crosseth them And as he will not be the worse so he will be much the better for it for as he growes poore in temporalls he will grow rich in spiritualls his wants kill his wantonnesse his poverty checks his pride c. It shall stir him up to prayer weane him from the love of the world approve his sincerity increase his faith spirituall wisedome patience and the like so that let his enemies take all so long as they cannot take Christ and Gods fatherly providence from him he is well enough But that 's not all for whatsoever he parts withall be it House or Land or any thing else 't is but as seed cast into the ground for he shall receive for it an hundreth fold more even in this world and in the world to come life everlasting Marke 10.29.30 But 14. § Secondly let him be cast into Prison and Bonds God will doe him good by this also even the Prison shall prove a meanes of his spirituall inlargement and he shall more freely injoy the presence of his God It shall make him with Paul and Sylas sing Psalmes for joy at midnight yea he shall with that Seottish King in Mortimers hole learne more of Christ in a short time then abroad he could in many yeares And lastly it shall teach him for ever after to remember them that are in Bonds as if he were bound with them and them which suffer adversity as if he suffered the same things with them 15. § Thirdly let his enemies slander him God will cleare his innocency let them curse him the Lord will doe him good even for their cursing let them despise and disparage him the Lord will so much the more honour him before the people yea the same men that formerly slighted and rejected him shall be forced to seeke and sue unto him Let an enemy scoffe at him for a fault he will be the better for it to his dying day His very scoffes bring him both to the knowledge and likewise to the amendment of his faults His being slighted shall quell his ambition and vaine glory and likewise exercise and improve his other graces In fine his enemies by their evill tongues shall beget in him a good and holy life 16. § Fourthly let there be never so many plots laid to destroy him he is in perpetuall safety for the Lord not onely gives his Angells a charge over him to keepe him in all his waies but himselfe is ever at hand to deliver him and keepe him as the apple of his eye so that all his enemies are not able to doe him hurt for God is his helpe and strength and deliverer yea God by his providence disposeth of things so that what in appearance and what they contrived to be the meanes of his hurt turnes to his great good and what they intended for his destruction becomes the only meanes of his preservation Againe the Lord is more specially present with him when he is in the greatest danger that he may fight for him against his enemies and give him victory over them that he may sustaine him when he faints and crowne him when he overcomes that he may be exact in taking notice of his sufferings count his wanderings put his teares into his bottle and enter all into his Register Nor is the Beleever more patient to put up wrongs then God is ready to revenge them and right him and the reason is Christ takes what is done to him or any one of his members as done to himself And indeed he that despiseth traduceth or any way wrongs him for his goodnesse his envie strikes at the Image of God in him by whose Spirit he both speakes and acts And to murmure against any of Gods Messengers as thou art apt enough to doe is to murmure against God himselfe that sent them take notice of this you that carry an aking tooth against every godly man you know Neither shall Sorcery or Witchcraft have the least power to doe him hurt In a word there cannot so much as an haire fall from his head without the speciall appointment of his heavenly Father who will suffer nothing to befall him but what shall make for his servants benefit and his owne glory for admit God gives his enemy leave and power to kill him he shall not hurt but pleasure him as I shall shew when I come unto it 17. § Fifthly neither sicknesse nor old age can hurt him his fingers paine makes him not forget the health of his whole body one dayes or weeks sicknes makes him not forget many yeares health He is not so sensible of a present distresse nor so ingratefull for favours past as not to remember many yeares injoyments more then one weekes misery Yea he considers that it is in great love that God thus visits him that he dealeth mercifully with him least he should fall from him and dispaire that he beateth him least he should grow proud and forget him and so perish Besides he findes by experience that as every other affliction rubs off some rust melts off some drosse straines out some corruption c. so also that sicknesse cuts the very throat of all his vices be it pride lust covetousnesse or the like for the very worst Feavour can come does not more burne up his blood then his lust and together with sweating out the surfits of Nature at the poares of the body he weepes out the sinfull corruption of his nature at the poares of his conscience And indeed God scourgeth his flesh to this end only that his spirit may be saved