seeme full of sorrow yet cause much rejoycing they threaten poverty but fill with riches The evill is in seeming onely but the good and profit reall It was a prerogative not proper to the Apostle but common to all the members of Christ that they are as dying but certainly nay eternally living as sorrowfull yet alwaies rejoicing as having nothing but indeede possessing all things Read 2 Cor. 6. 9,10â— CHAP. XVIII Applying these comforts by Meditation NOW when wee have throughly beheld considered and by faith applyed this truth to our hearts let us by some short meditation stir up our fainting spirits and quicken them in remembraÌ„ce of this great priviledge given us by God Let us take words with us turne into our owne soules and say Why art thou cast downe my soule and why art thou disquieted within me Hath not the Lord commanded thee doubled and often repeated that command Rejoyce in the Lord againe I say reioice Reioice evermore none in earth with thee And hath not he said unto thee as to them I will not faile nor forsake thee And wilt not thou then conclude If Father and Mother and all the world forsake me yet the Lord will gather me up Hath not thy gracious Lord and glorious creatour adopted thee unto himselfe brought thee home into his house setled thee in his Family Hath he not cast into thy heart that immortall seed of his Word and so begotten thee unto himselfe Hast thou not found his almighty power put forth in this quickning word to raise thee up from that grave of lusts in which thou layest dead in sinnes and trespasses rotting and even crawling with the wormes of hell Is the Lord then of heaven and earth the Father of Christ the Father of lights become thy Father and canst thou want any thing that is good were there not much more good in this conflicting and afflicted state then evill nay were not this by his over-ruling hand coÌ„verted wholly to thy good how should it come from him who is infinite goodnesse to thee whom he hath infinitely loved True oh most true his love is better then life and nothing caâ— proceed from that love but good but I cannot see that love through these teares through this thicke cloud of earthly sorrowes But oh his love is not more sweet then evident see oh see it in his gifts He hath not spared his onely Sonne but given him to the death even to the cursed death of the crosse How then shall hee not with him give thee all things also He hath given thee his holy Spirit the life of thy life and his owne glorious selfe and can he with himselfe the infinite incomprehensible good give any thing which is not good Assure thy selfe whatsoever is given by and with him cannot but be through him good exceeding good beyond that which thou dost or canst conceive Now therefore remember It is his covenaÌ„t to do thee good Know then know it of a truth and throughly perswade and settle thy selfe in it that as now thou art under the rod because it is good for thee to be afflicted so when it shall be good for thee thou shalt rest from al thy troâ—ble and shâ—lt bâ— satisfied with abundance of peace Oh then my soule bee not thou of an hasty spirit For he that beleeveth wâ—ll not make hast Hâ—d Ioseph appointed the time of his deliverance Had the oppressed Israelites set out the limits of their AEgyptian bondage or those three young captive Champions prescribed their fiery triall how would they all have hindred their owne happinesse and Gods glory If my righteous Brethren smite me it is a kindnesse their reproofe is an excellent oyle What then is the rod of my heavenly Father but his fatherly love What his rebuke but a rich perfume and precious balme clensing my defiled nature preserving it from all fleshly pollution Rolle then thy way upon the Lord and hee shall bring it to passe wait upon his hand and remember hee is not alwaies chiding For a smal moment hee may forsake but with great mercies he will gather me In a little wrath hee may hide his face for a moment but with everlasting kindnesse will hee have mercie upon me Oh then my heavenly father who vouchsafest to wait that thou maist be gracious to me give me power with patience to waite upon thy grace Thou who makest it thy exaltation and glory to shew me mercy oh give me an hart to attend thy mercy till thou receivest mee to thy glory CHAP. XIX Comforts taken from the second person of Trinity AS God the Father hath vouchsafed us that unspeakeable comfort and honour to be our Father so the Sonne yeeldeth us no lesse in that hee undertakes to bee the Saviour of all the faithfull and not in part but an entire and perfect Saviour from all evill For evill may be considered either in the roote or fruit of it and our Saviour hath utterly abolished both for us The greatest evill and the very root of all other is sinne and the fruit of sinne is principally as including al the rest the wrath of God and death Now our Lord saves his people first from sinne in being a perfect sacrifice Heb. 10. 14 and consequently a propitiation for all their sinnes I Ioh. 2.2 Secondly he delivers his people from wrath and the curse by bearing the curse and wrath for them In a word he hath redeemed the faithful from all enemies of body soule See Luke 1. 71. 74. Death Sinne and the curse of the Law hee hath swallowed up into victorie 1 Cor. 15. 55 56,57 But some weake Christian perhaps will here sigh out an objection How hath Christ delivered mee from sinne when I still finde this cursed law of my members rebelling against the law of my mind and leading me captive to the law of sinne How am I delivered from death when nothing is more sure to me than death I dye daily Ans. First observe that the Apostle who in the person of the faithful uttereth those words was even then devered froÌ„ sin by Christ and gives thanks in the words instantly following for his deliverance Hence it is apparent that even theÌ„ wheÌ„ sin rebelleth in us nay by strong hand carrieth us captive wee are delivered from it delivered first from the usurping power and dominion of it whereby we were enslaved and served it with greedinessâ— and againe from the guilt of it It shall not bee imputed or accounted to us but wee reconciled to God 2 Cor. 5.19 Insomuch that where the Apostle confesseth plainly his sins both of omission and commission yet in this regard hee dares confidently and doth truly affirme It is no more I that doe it but sinne that dwelleth in me Sinne in the faithfull is as sicknesse in the body getting up now againe and having overcome yet not
principall act of saving faith without which the other profit nothing that action of the will letting al goe and taking hold of Christ for salvation choosing him as the supreme good and happinesse and bringing him to his heart whereby he is washed and purified And hence blasphemously imagining Christ to bee but as a cloake for his sinnes he pleasantly dreames of obtaining grace without any trâ—e repentance or change of the whole man Hence the promises of God thus by himselfe abused are welcome and a false joy followes a false hope But the command of God much more the threatning word and reproofe for breach of the command is grievous to him and insupportable hated as cords as bonds as death and the very Crosse. For esteemiâ—g his lusts to bee himselfe and indeed he is little else he accounts himselfe in them wounded fettered and crucified when his lust is restreined he is imprisoned when his sinne is pierced his very heart is wounded when his corruption languishes he faints and is dead in the nest and with as much joy will he goe to the Gallowse as to that Crosse of Christ whereby the world is crucified to him and he unto the world See this exemplified in that noted hypocrite Herod The preaching of Iohn as of Christ and all his Messengers Mar. 1. 14 15. consisted of two maine points Repent and Beleeve Repent for the kingdome of God is at hand and Behold the Lomb of God which taketh away the sinnes of the world Ioh. 1.29 Now it is easie to finde what in the preaching of Iohn this incestuous beast hard so gladly Is it any marvell if such a wretch fancying a remission of sin without forsaking sin impunity by Christ should with much joy heare of such a Savior as he blasphemously supposed But that other necessary part of the Gospell Repentance rising from faith Let every one which nameth the name of Christ depart from iniquitie this hee hated and the Preacher of it to the death Now then had it beene the truth of God in which he rejoiced the doctrin of repentance forsaking sin would have bin as wel entertained as the doctrine of remission and pardoÌ„ of sin because both are equally the word of the same God but wheÌ„ we see the one received with joy honor of the messenger the other rejected with hate death of the speaker who discerns not that his joy sprung from that fond dream of his rotten spirit that though he walked according to the stubbornnesse of his own wicked heart he should have peace Most unlike is the joy of the faithfull hearer who loves the Word with a most entire unexpressible affection Oh how I love thy Word and therefore loves it because a word of truth and a pure word an unreconcilable enemy to all sinful filthinesse and when he heares that double promise the one of remitting the other of snbduing sinne when he heares of glory and holinesse he is as the Apostle in a strait and knowes not which to preferre esteeming the conformitie to the death and life of Christ brought in the Word nothing lesse then the fellowship with him in glory Take a further view of this in some instances The uprightnesse of Davids and Hezekiahs heart with God was seene in this For when that bitter reproofe touched the quicke David taketh all the blame upon himselfe I have sinned Hezekiah further confeâ—seth the Word not onely just but good Esa. 39.8 But Amaziah who did that in the generall which was right but not with an upright heart like his father David 2 King 14.3 discovers that hypocrisie of heart in rejecting the Word when it came neere and home to his sinne 2 Chro. 25.2.16 To couclude this point remember this palpable difference betwixt an upright and dissembling heart The faithfull loves rejoyces in that part of the word of God which the hypocrite hateth and in the selfe same respect the one detests grieves at it the other loves and rejoyceth in it why doth the rebuke of Christ sound as death to the dissembler but as the glad tidings of life to the upright In both because it is the trumpet of God to sound an alarum against sin that as the wals of Iericho it shal fall at this blast and be destroyed This very nature and effect of the Word that it is the Sword of the Spirit piercing every sinfull lust to the heart and mortifying these earthly members is the very cause why to the sound Christian it is a precious oyle and perfume to the dissembler as a reproach hee cannot delight in it Ier. 6. 10. CHAP. XXX Differencing the zeale and desires after Christ in the hypocrite and faithfull ANd yet further even in godly zeale and earnest longings after Christ the hypocrite wil seem to hold pace with the souÌ„dest best Christian he can be very zealous in divers things Iehâ— had a zeale â—or the Lord yet a transparent dissembler See 2 King 10. 16. 28 29 31. Hee tooke no heed to walke in the law of the Lord with all his heart Paul before his conversion and other Iewes all persecutors yet zealous of the Law of God Acts 22.3 Rom. 10. 2. And certainly for thaâ— holy Apostle it is hard to say whether before or after conversion hee were more fervent against or for Christ and his truth How zealous was the Pharises in the observation of their fore-fathers Traditions How zealous of old those false Teachers in abstinence Touch not taste not handle not how seemingly humble neglecting the body and giving it no honour c. So the Papists â—t this day with much shew oâ— zeale maintaine their traditions abstinence from flesh from marriage lying in haire-cloth c. But where is the difference 1. The Dissembler is very hot in some particulars which concerne Gods glory but hath his owne ends in them all and therefore when those ends faile is as cold in other things which are as or more needful than the former How zealous was Iehu against Ahabs Idols He rooted out the Baalims Not so much warme against Ieroboams Idols but served the Calves of Bethel whereby hee plainly uncovered his dissembling heart and manifested his hypocrisie to every eye 2. The hypocrites zeale is all externall flaming out in bitter termes against some other who dishonour God but never moved to see God dishonoured in his owne heart and actions But the faithful as they cannot but grieve and burne when they see others grosly offending blaspheming and provoking God so are they most vexed with their own though farre lesse rebellions and failings 3. Lastly the dissembler spends his heat in matters of no moment his indignation wil be much more kindled in the use or disuse of matters of indiffereÌ„cy then in the weightiest things of the Law or Gospell But the upright heart knowes well that there are some things in which he must contend earnestly for matters of faith even to
Romans 5. 3,4 5. So the Apostles Acts 5. 41. Thus as the sufferings of Christ doe abound in any of his members so doth the God of consolation cause his comforts to abound through Christ. And as hee thus sustaines the soule in ordinarie afflictions so againe in extra-ordinary troubles he poureth out more than ordinarie refreshings alwayes affording grace proportionable for the triall and the issue with the tentation Thus when wicked persecutors have devised exquisite torments for the bodies of the faithfull this blessed Spirit hath measured out unto them strong and strange joyes even transcendant ravishings Famous is the Storie of that thrice famous Martyr Theodorus recorded by Ruffinus who being apprehended by an Officer of that cursed Apostata Iulian and from the verie spring of day tormeâ—â—ed grievously till ten of the clocke yet all that time in many changes of torments and tormentors such saith hee as no age ever saw the like did nothing else but with a calme and chearefull countenance sing that Psalme Let them be confounded who worship graven Images and trust in their Idols Afterward being demanded by Ruffinus concerning his sense of these paines affâ—rmed that he had little feeling of any bodily griefe but that there stood by him a certaine young man who wiped off the sweat with a most shining cloth and often poured on him cooling waters that he was ravished with delight aâ—d could not but bee more sad when hee was let downe from the racke Above all the rest when the faithfull heart feeleth in it selfe that holy Spirit sealing up his happinesse and lying there as a pledge and earnest untill he be fully instated into it it is altogether impossible to expresse the unspeakable joy and glorious comfort which flowes into it This made the Hebrewes rejoyce in the spoyling of their goods and the Apostles to goe from the whip-stocke with more joy in their hearts than bloud on their backes This put that straâ—ge speech into the mouth of the Apostle who as hee laboured more than all so was in stripes above measure so oft in prison so oft in danger and in death when his heart overflowed with an unutterable rejoycing and hee thus expresseth it I am filled with comfort I am exceeding joyous or as the word properly signifies I am more than redundantly joyous in all our tribulation There was no ability in his tongue nor possibilitie in words to set out that flowing affection running over in his heart Oh then what trouble should deject us when hee is our Comforter Art thou dull of hearing art thou very unteachable That Spirit is thy Teacher who maketh the rudest Fisher-men the most learned Doctors of the world who taught them all tongues and knowledge in an instant Art thou very forgetfull This blessed Spirit is given thee to bring all things to thy minde Art thou slow in duty faint and soone wearie This holy Spirit is sent to quicken thee to baptize thee with fire Wantest thou any grace or any measure of grace They are all fruits of the Spirit springing from this root Love joy peace long-suffering gentlenesse goodnesse faith c Art thou assaulted with feare and doubting This gracious Spirit is thy seale and the earnest of thy inheritance untill the redemption of the possession CHAP. XXII How to apply these comforts by meditation NOw when wee have thoroughly weighed this great privilege and in it our many comforts let us lay theÌ„ neerer to heart fasten them there by some meditation Thus confer with thy soule O gracious Comforter who hast taken possession of this worthlesse heart for my Lord and Saviour and keepest it unto his use and kingdome how should I want consolation who enjoy thee the onely Comforter How should I want that joy of the Spirit who enjoy the Spirit of Life and oyle of gladnesse Thou art my life which canst not dyeâ— thou my strength and the length of my dayes Thou hast opened mine eyes to behold that heavenly honour and excellent glory those wonderfull joyes and infinite happinesse which is given me by my Father and purchased by my gracious Redeemer Thou hast bored mine ears to heare those more than heavenly strains of that Angelicall song On earth peace good will toward man Thou hast quickned my pallate to tast how good and sweet the Lord is Thou hast caused my soule to sent those precious oyntments so that I finde that costly Spiknard spent on my Saviours head had all the sweetnesse from the head on which it was spent Thou hast ravished my soule with those delectable feelings of peace and love which is better than life and the most heavenly sense of thy gracious presence The spirit of a man will sustaine his infirmities how much more wilt thou most gracious Spirit who art God Almighty beare up and sustaine thy weake fainting creature who leaneth upon thee liveth by thee and wholly giveth up his soule unto thee When I am dull thou quicknest me when forgetfull thou promptest mee when cold thy fiery baptisme warms me when doubtfull thou confirmest me when sad thou coÌ„forrest me Now then thou my gracious Comforter persit the teÌ„ple which thou art building forsake not the worke of â—hine hands prosper oh prosper thy handy-worke enliven strengthen quicken sustaine mee that I may live in thee walk in thee abide in thee rejoyce in thee serve praise and blesse thee for ever CHAP. XXIII Further confirmation for the weake soule EXcellent are these comforts will many a weakely Christian say who as yet is held downe by strength of tentation singular refreshings and soveraigne cordials able not onely to cure a sicke but revive a dead spirit but alas I have no portion in them Oh could I feele in my soule this glorious heavenly relation to God could I by any search finde by any but one good and sure proofe be assured that I were the least of Gods children the lowest of Christ his members a living though never so little stone of that blessed Temple of the holy Spirit all the discomforts of this present world poverty losse contempt reproaches and scoffes of men should never trouble me Oh then how cheerefully could I wade through any griefe any tentation But woe is mee I feele my soule snared chained and enthrald in sinfull fetters Easily and cleerely I perceive many signes rather of a naturall estate stil subject to sinne and Satan no power to get up from under my corruptions but no good signe can I discâ—rne at least no certaine evidence of such an happinesse Now indeed it is most true that howsoever these consolations are most approved medicines yet have they none or not their perfect operation where either they are not wel and close applied or soone after this applying are rubbed off with some tentation In the last place therefore it will not be amisse nay very expedient by some few but apparent notes and infallible markes of regeneration to cleere the
acquit him How can a man bee heartily thankefull to God for Christ and blesse him for such a gift when he is altogether in doubt whether he hath any portion in his meditation how can he poure out his soule in blessing the Lord Jesus for his love and fruits of it when he is uncertaine whether he shall be built upon or dasht against this rocke What strong consolation can arise from a wavering opinion or flickering hope whether the Lord hath appointed us unto glory with himselfe or torment with the divell Secondly that which God offereth us in his Word confirms by oath conveies by his seales and above all the rest unchangeably assureth by his Spirit as a very pledge and eaâ—nest unto this end that estate not onely is firme and irrevocable but ought with all laborious endevor and vehement contention be sought and made fast and sure upon us Now it is most apparent that by all these meanes the Lord offereth the assurance of salvation to the faithfull and offereth them to this very end that they might bee stablished in the assurance of his gracious purpose as even in earthly covenants wâ—itings oathes â—eales pawnes are given for no other purpose but to confirme the intent of the giver and the state of the receiver Be this then throughly setled in us that we ought to give all diligence to make our election and calling sure CHAP. XXVII That this assurance is the gift of God the feeling of it sometimes with-held sometimes with-drawne from the faithfull LAstly that this full perswasion of faith assuring our election and salvation is the gift of God cannot be denied and therefore shall not neede any copious or exact proofe For we all know and acknowledge that everie good and perfect gift is from above and commeth downe from the Father of lights with whom is no variablenesse nor shadow of turning Among which gifts even the Giver himselfe is the chiefe and the very summe of all the rest namely that blessed Spirit given by the Father Ioh. 14. 16. who testifieth to our spirits that we are Sonnes of God and Heires with the Lord Jesus Christ and who bringerh with him as wel that gift of faith 1 Cor. 12. 9. and the fulnesse of it as also that spiritual life and sense whereby wee see and feele the exâ—ellent things which are given us by God things which eye hath not seene eare hâ—th not heard nor ever entred into the heart of man Secondly as it is manifest that it is the gift of God so is it as apparent that it is not given at all times to all Beleevers For first when wee are new borne Babes wee finde our faith so farre from any full assurance that others discerne our life in our earnest longings after the Word and our fervent desires that wee could beleeve rather than our selves in feeling that wee doe beleeve For whereas it is impossible to come to any assurance of our salvation without a spirit of discerning whereby being able to try things that differ wee can examine and prove our faith in God and love to his Saints and so come to the knowledge of our dwelling in Christ and that wee are translated from death to life this spirit of discerning is not ordinarily given to Infants in understanding Looke as the Children of great Princes yet in their infancy much rejoyce in their costly Robes Coronets c. but have not yet discretion to gather thence their Noble parentage and dignity to which they are borne so Christian Babes though they see themselves richly adorned with those heavenly graces of God and doe not a little rejoyce in the preseut estate which they feele yet cannot in this their infancy by a reflected act of the judgement gather thence their sure title and claime to all those precious promises of God and their future glorie which depend on the former Secondly yet further when the children of God 〈…〉 up to sâ—me maâ—u 〈…〉 yeâ— iâ— pleaseth the Lord as for many reasons best knowne to his owne wisedome so certainly for his own glory in them and their glory in him to exercise them with many temptations and manifold trials so that being encumbred with much wrastling against unbeleefe and other corruptions they cannot for the present attaine this certainty But when the eye of faith is strengthned and these mists of tentation over-blowne the faithfull soule seeth cleerely the love of God in Christ by his holy Spirit leading him to salvation and evidently discernes his everlasting happinesse sealed up to his soule in the new Covenant And yet even then wee are subject to lose though not the favor of God yet the sense of his favour and consequently that comfortable perswasion of our eternal life For as some men by much neglect of seasonable refreshings decay in bodily strength and livelinesse of spirit and some other by great distemper fall into sicknesse and weaknesse so the strongest Christian who could say as David Though I walk through the shadow of death I will feare no euill for thou art with me Surely goodnesse and mercy shall follow me all the daies of my life yet either by neglect or coldnes in the means Word Prayer c. or by some grievous sinne may finde that joy of his salvation utterly hidden and clouded as did also that holy Prophet Psal. 51.12 after he had committed that foule sinne upon Vriah and his wife CHAP. XXVIII What meanes must be used for obtaining this assurance SUrely the land of Canaan was the glory of al lands that garden of God which he had allotted and bequeathed to Abraham Isaac Iacob and their seed even to his owne deare children on earth As a father therfore intending some portion for his beloved childe will build plant furnish and adorne it with all commodious helps convenient pleasures for his good so the Lord cared for this land his eyes were continually upon it from the beginning of the yeere to the ending Hence as it flourished with Corne Balme Oyle c. so was it watered with showers and flowing Rivers of Milke Wine and Hony yet was this earthly but a darke shadow of that heavenly Canaan which land of eternall life the Lord legacâ—ed onely to his heires even the joynt-heires with Christ. How rich therefore is it in glory how ravishing in divine pleasures If the outward courts of heaven dazle the strongest eye with surpassing beautie and brightnesse Oh what is the inward retiring and Presence of that great King How unspeakeably how incomprehensibly bright and glorious No marvell then if the Children of God having tasted some fruits of this heavenly Countrey labour for full assurance in the conveyance of this purchased possession Now then in the next and last place let us consider by what meanes a Christian may attaine this security and finde his soule firmely instated and setled in it Verily as in the material so is it in this spiritual building hee
this day and much more abundant as if a man should seeke for Paradise under the frozen Poles for heaven in hell Now as nothing is more vaine then to search for comfort against the sorrowes of this world in this world of sorrowes so as fond were it for a Christian to rake out any comfort from the puddles of heathen and naturall men Their best Physitians and medicines can never possibly worke upon the part affected thâ—t is the Conscience The choice of them are but as Ioâ—s friends mâ—serable comforters Their barrennes in this fruit will yeeld us an excellent document how beggar-poore our nature is in any grace when we obserue what weake comforts those strong wits with all their studie and helpe of nature produced in the necessities of themselues and their friends Looke what difference wee finde in swoons and qualmes betweene hot water and small beere such infinitely more shall wee obserue betweene the consolatioÌ„s given by God in the Scriptures and naturall men in their writings See it in some instances As first against affliction in generall All calamities say they are either casuall and a wise man will despise chanceable events or else fatall such as by destiny are set out for us and therefore cannot be avoided but must be borne Now consider what vertue there is in such a plaister to heale the least scratch of any trouble Compare with this the comforts of the blessed Spirit .i. God offers himselfe to thee in affliction as a Father armeth thee with proportionable strength to passe through it clenseth thy defiled heart by this purging fire and purifies it from the drosse of sinne prevents eternall condemnation and embrightens thy heavenly crowne by it And what wound so deepe which these ingredients will not perfectly cure and skin soundly Come to particulars In banishment the Phylosopher will tell thee Every soyle is a valiant mans Country In disgrace and infamy It is but popular breath lighter theÌ„ ayre In death Cities say they States the whole world of men are mortall Now alas what strength is there in these weake reeds to beare up a soule plunged and even swallowed up in feare and horror Certainly if a man were sinking before these comfortours would be so farre from raising his dejected heart that they would rather utterly overwhelme and drowne it in all hopelesse perplexity But our great comfort maks us to see that here we are strangers and Pilgrims neither can we be exiled from God and from our heavenly Ierusalem and Blessed are you when men revile and persecute you and say all manner of evill of you Reioyce and leape for ioy for great is your reward in heaven Hee maketh us to know that death is buâ— a sleepe in the Lord a rest from all labouâ— which cannot separate from the love of God but uniteth us unto Christ. By these and such like the soules of the faithfull have beene revived and quickned in the midst of death and supported in spite of all opposition of Satan and his instruments Heathens then are Physitions of no value and all their Simples gathered from their naturall reason like to those of our Empiricks which perhaps will not hurt but certainly will nothing helpe us Therefore passing by these dry pits which will hold no water let us come to the spring-head even our glorious head the Lord Iesus who is both the Physitian and medicine of the broken heart and to his holy Ordinances the channels full channels of all heavenly consolation For I purpose not here to summe up all the Cordials which may refresh and glad an humbled dejected Spirit that must bee the worke of greater gifts and longer time Verely as the Bee drawes honey from every herbe eveâ— weeds and venemous plants so the faithfull Christian may extract comfort from all things even the most grievous and fearefull If he looketh up to heaven it was made for him here to light him hereafter to harbor him If downe to the earth it is given to the Sonnes of men especially the Sonnes of God as a Nursâ— of their temporall life and a bed in death All the Creatures are his nay death and hell yeeld him this comfort not onely that he is delivered from them but that they shall revenge him of his enemies and torment his tormentors But I desire to bee short therefore wil confine my selfe to narrower limits Now as in any great house there are not onely Cisternes retaining and by divers pipes conveighing water unto every Office but specially a living well or fountaine feeding these Cisternes So in the Church which is Gods house wee shall find certaine Ordinances of God wherein he layes up and whereby hâ—e conveyes these sweet refreshings unto our soules Afterward they will lead us on unto the Well-head that River of God nay Seas and Oceans of all consolation even the God of all comfort First therefore to omit many the Lord hath stored up for us bringeth home to us much comfort as well in other holy meanes as in affliction it selfe But as Nathaniel of Nazareth so some Christian perhaps will speake of affliction Can any good thing come out of evill CHAP. III. The description and distribution of Afflictions TRue it is that Affliction is of it selfe the very Spring of bitternesse worldly sorrow and death The naturall fruit of it is no other but murmuring cursing and desperate blaspheming but is wholly changed through the grace of God powerfully working in it Looke as the waters of Marah were very bitter yet whâ—n the Tree pointed out by God was cast into them they became sweet And as those Springs of Iericho flowed with death and barrennes yet were healed by Elisha with salt so when God seasoneth Afflictions with that Tree of Life who was himselfe consecrate through Afflictions and with that Salt of his Spirit he maketh them wholesome and pleasant The Crosse therefore is as some wine which though of it selfe it be tart unpleasant yet seasoned with a little Sugar it will not only goe down with delight but warme the stomacke and make the heart merry Now Affliction is nothing else as wee know but some evill and grievance pressing us either in body or soule drawn in by sinne and sent in by our just God in generall as an Herald of Armes to summon all men to lay downe their rebellion and come in by Repentance in particular a Messenger of wrath and beginning of hell to the reprobate and disobedient but an Embassadour for peace and the narrow gate to heaven to the Elect and faithfull Briefly to runne over this discription That Affliction is a grievous evill shall need no other witnesse but our sense yet further testified by that infallible Truth No chastisement for the present seemeth to bee ioyous but grievous That it is the attendant of sinne is evident Death entred by sinne and the wages of sinne is death
temporall and eternall Wherefore is the living man sorrowfull Man suffereth for his sinne Your iniquities have hindered good things from you and your sinnes have turned away these things In a word reade Deutr. 28. from the 15. ver to the end and wee shall there finde that the disobedience breach of Gods law which is sinne 1 Ioh. 3.4 is that needle which draweth after it the whole file and long thred of misery and evill Againe that God is the soveraigne disposer who ordereth it according to his owne pleasure is most evident Out of the mouth of God proceedeth not evill and good yes answereth the same Prophet Spirit We have transgressed and rebelled and thou hast not pardoned Thou hast covered with anger and persecuted us thou hast slain and hast not pittied thou hast covered thy selfe with a cloud that our prayer shold not passe through thou hast made us the of-scouring and refuse in the midst of the people Shall there be any evill in a Citie and the Lord hath not done it I make peace and create evill Moreover that the generall end and office of affliction is as a trumpet to summon and call us into the Courts of God to lay downe our rebellion and acknowledge our fealty is every where manifest in Scripture I prepare a plague and purpose a thing against you returne therefore every one I have given you cleannesse of teeth yet have you not turned unto me I have with-holden the raine yet have you not returned unto me Pestilence have I sent among you yet have you not returned to meeâ— I have over-throwne you as Sodome and Gomorra yet have you not returned to me where the Lord most plainly discovereth his end of sending in so many grievances among them namely that they might returne by repentance I have smitten your children in vaine they have received no correction Affliction is no good end when correction or amendment followeth not Wherfore should you be smitten any more you fall away more and more The speciall end why God smiteth ceaseth wheÌ„ men reject repentance Furâ—hermore that Affliction is a messenger of wrath and indeede the gate of hell to the Reprobate will easily appeare by many plaine testimonies Fire is kindled in my wrath and shall burne to the bottome of hell I will send plagues among them I will bestow mine arrowes upon them Such were those afflictions laid upon Caine Saul Iudas c. Especially this truth wil be cleared in those plagus spent on Pharaoh and Egypt which were not appointed by God or ever intended as means to reclaime him else God would have rebuked Satan and not suffered him to harden the heart of that heathen King by them to further obstinacy but 1. to make his resistance more unexcusable 2. to be fore-runners to his destruction of body and soule For to this end God appointed him to shew his power in him even that power of the Potter over the clay to mak one vessell to honour another to dishonour that power whereby hee hath mercy on whom hee will have mercie and whom be will he hardeneth Compare Exod. 9. 16. with Rom. 9.17.18.21 But that Afflictions are Embassadours of peace to the faithfull and indeede a narrow gate yet a gate leading to their happinesse shall most clearely bee shewed by that which followeth and in the meane time may be sufficiently manifested by the testimony of the Apostle Wee must through many afflictions enter into the kingdome of God Now all afflictions may be differenced eyther from the subject in which they exist or the end for which they are sent The subject in which they exist is either soule or body where I so farre extend the words as to include in them al necessaries belonging to both Thus blindnes hardnesse deadnesse of heart terrors griefe desertions of the Spirit sinful infirmity many other may be reckoned among the evils and afflictions of soule so sicknesse payne losse of friends poverty disgrace and infinite other hanging upon the body and bodily estate Againe they may be considered from their end why they are sent by God namely for correctioÌ„ to some to others for confusion thus they are chastisements to his children to rebels punishmeÌ„ts It will therfore mâ—ch further our proceeding if wee briefly lay downe the difference between chastismeÌ„t punishmeÌ„t First then it is more apparent then can be denied that in the matter of them there is none or little difference For in outward evils All things come alike to all the same condâ—tion to the just unjust to him that sweareth and to him that feareth an oath So likewise many spirituall evils are common to al which is evidently cleared in the testimonies of many afflicted Saints The arrowes of the Almighty are within me the poyson whereof drinketh up my spirit the terrours of God doe set themselues in array against me Thou writest bitter things against mee and makest me possesse the iniquities of my youth Thus David complaineth that hee had lost the joy of Gods salvation see also Psal. 38.2 and 2 Cor. 7.5 So then both the faithfull and unfaithfull suffer many evils and the same afflictions in the matter of them befall both Secondly it must bee remembred that by reason of this neerenesse in their matter they are sometimes used one for another and punishment called chastisement and chastisement used for punishment though not ofâ—en yet sometime even the Scripture useth these termes promiscuously affirming the godly to be punished and the heathen chastened But in propriety of speeâ—h there is very much and palpable difference For Divine chastisement is such affliction which God of his fatherly wisedome and love layes upon his children for the triall and increase of his grace in them here and their glory in him hereafter sustayning them in the meane time by his Spirit and so bringing forth in them the fruit of holinesse and righteousnesse Contrary Divine punishment is that affliction which God in wrath and hatred layeth upon the wicked as an enemy to their confusion and further damnation with-holding the comfort and saving worke of his holy Spirit which therefore produceth in them murmuring despayre and blaspheming CHAP. IIII. The difference betweene punishnishment and chastisement OBserve from hence five manifest differeces wherby the chastisements of God are distinguished from his punishments The first is from the fountayne or cause whence they issue Chastisement is from a fatherly love and faithfulnesse in his Covenant Whom the Lord loveth he chasteneth scourgeth every â—on whom he receiveth As many as I love I rebuke chasten See also Pr. 3.12 His promise in his Covenant is If they break my Statuts keep not my Commandements Then will I visite their transgression with the rod their iniquity with strokes My Covenant will I not break c. I haue sworn by my holinesse I will not faile David
into this narrow way of affliction will safely lead us through it and bring our feet into a large place even the liberty of Gods children going along with us in all our evil and upholding us in it for our good and Gods glory Surely if the Furnace heated at once as for seven times could not consume the bodies of those stout Confessors nay could not singe a thred of their garments so long as the Angell of the Lord was among them what affliction or trouble shal hurt us when the Lord of Angels is with us nay in us supporting our weaknesse and bearing it out in all our troubles Lastly the many excellent delightfull fruits springing from this bitter roote will abundantly recompence and with great yea infinite usury repay all that evill which can possibly bee in any affliction First which before was mentioned The blewnesse of the wound serueth to purge the evill and the stripes within the bowels of the belly It purgeth out the old leven and maketh us a new lump Secondly the fire of affliction softneth our yron hearts and prepareth them for the hammar of the Word to frame us after the image of God and to set upon us the beauty of his holinesse It bringeth forth the pleasant fruit of righteousnesse Now what is there in all the world which if wee might wish and have wee would preferre or equall with this holinesse Neither should it too much trouble nay in some respect it should cheere us that we find inward terrors grievances doubts desertions buffeters of Satan we apply outward medicines to infants and weake ones but inward Physicke as it is given by expert Physicians to the strong so it worketh more strongly Inward stripes worke on the bowels clense the inward man this shaking rooteth our faith more stroÌ„gly and this disease of doubting occasionally seâ—leth us in more fulnesse and assurance of faith CHAP. VI. The application of this comfort by meditation NOw when we have well tasted and swallowed this Cordiall let us by some meditation and particular appliâ—ation labour to digest it and even incorporate this spirituall food into our soules For as it is with this earthly so is it with that heavenly fire of the Word it will soone bee extinguished or else lye dead uselesse unlesse it be blown up by meditation Thus therfore let the afflicted spirit confer and commune with it selfe Is it not my gracious God who reacheth forth this bitter cup of wormwood to me Commeth it not from his wonderfull love and faithfulnesse in his Covenant who promising to doe mee good hath therefore in my necessity tempered this potion for me My unfaithfull heart requireth it his faithfulnesse giveth it My dead cold heart and the sicke sinfull matter in my soule calleth for it his flagrant love his wisedome and compassion administreth it and shall not I then receive it If hee sent it in wrath should not I take it with humility and patience and if he reach it to mee in love and faithfulnesse shal not I receive it with chearefull thankfulnesse Oh shal not I drinke of the Cup which my Father hath given me Had it beene a Messenger of confusion well might I tremble and mourne yet not murmure but being an Embassadour of peace employed purposely for my Soveraigne and Supreme good and his glory shall I not make it welcome And will not hee worke his owne ends by it Shall noâ— this bitter root by his sanctifying power shoot forth that most pleasant fruit of holinesse and glory Oh thou ravishing beauty of Divine holinesse thou most excellent Image and nature of God! Oh thou unspeakeable and unconceivable happinesse with God in glory Shall any thing be unwelcome which bringeth you to me or carrieth me to you Were it water fire were it hell it selfe should I not passe through it to attayne you This light affliction bringeth with it a weight of glory This momentary affliction an eternall glory this despised affliction an excelling excellent glory and can then the root bee so bitter as the fruit delightfull Can I with a good will nay with pleaâ—ure eat a bitter or sowre sallat as helping to purge out some mellancholy humours and to whet the dull appetite and shall I not much more swallow this Pil which is bitter onely in the mouth but in the stomacke ful of sweetnesse and nourishment Nay are not all these afflictions being sanctified by God especiall evidences of my adoption and filiation through Christ Are not these stripes so many witnesses that I am his child And this smart a sure testimony that I am genuine and no bastard And with all the resâ— hath not he promised and assured me not to fayle nor forsake me but to uphold mee in it and bring mee through it and comfort me by it and glorifie me after it Have not all the members of that glorious body and the Head himselfe the Prince of glory beene perfited through afflictions Have they not all Head and members passed through this vale of teares this roaâ—ing wildernesse through many feares terrors grievous desertions crying out with strong cryes and bitter to him that is able to save them yet setting the joy before them have endured the crosse despised the shame and are now set downe in the glory of God Now therefore rejoyce my soule in tribulations knowing that tribulation bringeth forth patience and patience experience and expertence hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost who is given to to us Nay count thou it exceeding joy when thou falleâ—t into these temptations knowing that the triall of faith bringeth forth patience Onely thou oh my gracious God who scourgest every Sonne whom thou receivest receive mee whom thou scourgest Thou who chastisest where thou lovest oh love this poore soule which thou chastisest Thou who correctest not for thy pleasure but for our profit oh teach me to profit by thy correction Make my soule to partake of thy Sonnes holinesse and then lay on what measure thou seest good of his affliction Oh let me be conformed to his death and sufferings that I may bee conformed to his life and resurrection Gracious Father after thou hast crowned mee with his thornes crowne mee also with his glory CHAP. VII Comforts arising from the Word NOw as good Chyrurgians often heale some sores with lancing and cure with wounds so the Lord most frequently openeth some passage by affliction and maketh an issue for the sinfull corruption of our soules to drayne them and draw out the sinfull matter which is in them and maketh a lesser wound to cure the greater But as hee useth these lancers and corrosives so also hath he singular lenitives and anodynes to comfort and strengthen the wounded Spirit Three especiall meanes hath the wisedome of God set out for sovereigne Cordials to a sicke soule First his Word Secondly those holy
more comfortable on earth Riches have wings as an Eagle and flye away Hell hath opened her mouth wide to swallow the glory pompe and joy of the mighty Beauty is vanity and favour deceitfull All our strength but sorrow and labour Children if good our continuall feares if evill our perpetuall griefes and in a word Every man in his best earthly estate altogether vanity Life decreasing by the growth of it the earth yea even the heavens also passing away but this blessed Word never passeth never but as the truth of God in his covenant with Christ hath eviâ—â—ntly expressed My Spirit and my Word which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth saâ—th the Lord for ever Verily were there no other comfort to a Christian but only that word of Truth the seed and food of everlasting life begetting him to God and still remayning and waxing in him it were sufficient if the ballance be even and the hand steddy which weigheth it to sinke downe all the discomforts of this world and to establish a Christian heart with strong consolations and glorious rejoycings CHAP. VIII More speciall comforts from speciall parts of the Word LEt us descend into some few specials and insist a â—ittle upon the mayne parts of these holy writings Now the Scriptures as I conceive may not unfitly bee divided into these foure generall heads First the Doctrinall wherin the blessed Spirit teacheth and instructeth us in all necessary truths Secondly the Historicall in which as wel the good examples of the Saints and their happy successe as also the perverse behaviour of wicked Rebels and their miserable issues are set before us Thirdly the Propheticall so more specially called where the men of God encourageâ— strengthen and excite us to walke in that good way which is pleasing and acceptable to the Lord. Fourthly Practicall as the Psalmes c. wherein the constant practice of the faithfull and their actions as well within as without are lively represented to our eyes Now what great helps and comforts in every one oâ— these doth that holy Spirit reach forth unto us Consider our estate and their use Wee are Travellers through this wildernesse of sinne toward the heavenly Jerusalem ignorant and wandring soone weary and faint How usefull then how helpfull are all these unto us The first is as an open Kings high-way to conduct us The second is as a Guide treading and beating a path before us The third as goads nayls to rouze up our sluggish nature and hold fast our slippery feete from back-sliding The fourth as chearefull company heartning refreshing our drooping spirits when our weake hearts begin to tyre and those good wayes wax tedious to sinfull flesh Let us now handle some of these particulars in severall Surely whatsoever comforts a wayfaring man could wish in his journy are in these helps offered and given him The first thing that a Traveller desires is a good way oh when the wayes are first plaine and easie not hard to finde Secondly when they are cleane not deepe and miery Thirdly when they are even not mountaynous and rocky Fourthly when they are strait not crooked and winding then are they accounted very good and are no little helps comforts to any Traveller Nay in such wayes we goe not only with patience but with delight Thus the wayes of God in his Word are first plaine to him that understandeth not onely a plaine way but light too in the way Psal. 119. 105. not like these earthly but that heavenly way For as that via lactea or milkey path as it is called in heaven which by the infinite lights stucke very thicke in it embrightens it selfe so the path of the just is as the shining light which shineth more and more unto the perfect day Secondly they are cleane and pure very pure Psa. 119.140 not a spot of sinful mire in them so farre from entangling and encombring our feet that they rather hasten and quicken us Thirdly they are very even smooth not stony and troublesome Vallies filled mountaines plained and roughnesse smoothed Very easie and light Mat. 11. 30. no way grievous 1 Ioh. 5.3 nay very pleasant and sweet above the honey and honey-combe Lastly they are right and strait no crookednesse or perversenesse in them See Prov. 8. 8 9. Luk. 3. 4 5. And what marvell then if they who have walked in those wayes have beene wonderfully delighted and even ravished in such paths They are wayes of pleasantnesse and paths of peace in which we finde all the rich treasures and jewels of wisedome eternall life and perfect blessednesse A second comfort that a Traveller would wish in his journey is a perfect Guide Now then when we remember our stupid and more than beastly ignorance that even when the way is plaine and strait yea pleasant yet we can make no progresse without a Guide as is manifest by the coÌ„fession of that good Eunuch Acts 8.31 and the experience of every good Christian what a comfort is it that God hath given us so many directions and excellent Guides walking in every good path before usâ— If wee desire to travell in the way of faith the Father of the faithfull will lead us the way and chearefully call us after him Who against hope beleeved in hope and being not weake in faith considered not his owne body now dead nor the deadnesse of Sarahs wombe He staggered not in the promise through unbeleefe So likewise that Guide and Captaine of Gods people who went before them from AEgypt unto the land of Canaan will march before us in that way of faith to the land of Promise whose piercing eye of faith beholding him who is invisible and fastened on the recompence of the reward despised the wrath of the King and chose the afflictions of Gods people before the pleasures of sinne esteeming the reproach of Christ greater riches than the treasures of Egypt Would we walke in love We have choyce of excellent Guides In that love of Christ how chearfully will that holy Penitent converted Mary point and tread out that path for us Who having much forgiven her loved much and thought nothing too deare oâ— precious for the beautiful feet of that great Apostle and Prince of peace Oh how powerfully will that chosen Vessell draw us after him in this tract of love to the Lord Jesus and to all his members How did the love of Christ constraine him How did hee rejoyce in tribulations bonds and death it selfe for Christ How did his heart burne and flame in charity who could willingly spend and â—e spent for them whom the more abundantly hee loved the lesse hee was loved againe Who weying the profit of the Churches with his own glory in Christ was in a strait
we shall come to that general assembly and the Church of the first-born which are written in heaven Now then when wee here converse and conferre with them it cannot but be a great delight and refreshing to our soules And the more because in all occurrents and occasions they will furnish us in any duty In receiving of any blessing how shall we see their hearts swell and their lips overflow with all thankfulnesse How doe they melt in humiliation and swimme in teares How doe they sharpen their voyces in fervent petition In any desertion what expressions of longueings What sighing pining mourning How doe they fill their mouthes with insinuating arguments to wooe the Lords returne and regain the sense of his favor giving him no rest till they feele the joy of their salvation restored CHAP. X. The application of this comfort by meditation HEnce also may an afflicted Spirit take words unto it selfe and say Why doe I thus vexe mine owne heart and disquiet my selfe in vaine Doe I not still enjoy the holy blessed Word of my God Is there any losse which it doth not richly supply Can I be poore who possesse those precious Promises Can I be miserable who attend on the posts of his dores and heare him If I lose father mother house lands have not I a promise of an hundred-fold for the present beside that eternal life to come Mar. 10.30 If I am in any distresse have I not a promise that when Father and Mother forsake mee he well take me up Psal. 27.10 Have I not his command to cast my care upon him Psal. 55. 22. and his promise That hee will care for me 1 Pet. 5.7 Have I not his word that he will never turne away from me to doe me good that he will rejoyce in mee to doe me good His promise is that I shall want nothing that is good and his word is good as good as his deed How then shal I be destitute of any good blessing who have the Promise of this life and the life to come Why then oh my soule art thou cast downe and troubled within mee Is not that immortall seed of the Word cast into thy heart Doth it not still abide and remaine in thee Yea though I walke in the valley of the shadow of death I will feare no evill for thy rod and staffe comfort me Is not thy Word my way a way leading mee to life a lamp in the way enlightning mee and a Guide with a light directing me a burning light quickning my frozen heart when it is dull a sweete Companion refreshing me when I am weary Is it not a plaine way an even way a cleane way a strait delightfull and pleasant way Diddest thou ever oh my soule tread one step in it but that thou foundest some precious Jemme and Jewell What treasures of knowledge and wisedome of faith hope love and every rich grace have there offered and even thrust themselves into thy hands Oh what lovely fellowship what heavenly company what sweet and ravishing conferences have and doe I there enjoy No sooner stepped I into that path of faith butâ— instantly that Father of the faithfull went before me and with an hundred sweet comforts drew me on to those his steps that walking in the same faith I might obtaine the same blessing When I entred into the tract of Godly sorrow and true Repentance how cheerfully did that weeping Marie leade and conduct me When I set my foot into the way of heavenly love how fervently did that most zealous Apostle draw mee after him See see how many glorious Saints see oh see the King of Saints and glory thy gracious Saviour in every good way directing sustayning cheering and even carrying thee along to that heavenly Paradise What my soule Shal those three Easterne Sages when one Starre alone leading them to Christ then a poore despised Infant went before them shall they rejoyce rejoyce with exceeding great joy And wilt thou or for very shame canst thou hang downe the head when so many heavenly lights when the Sunne of righteousnesse himselfe comforting thee with his owne and such his Starres presence and chearefull beames leadeth and conducteth thee to that inheritance of light and infinite glory Oh then thou eternall Word Way and Light who hast brought my feet and entred them into thy Word a lightsome way settle me yet more deepely in it that my heart may stand fast in thee my way Put thy Word into my mouth that my mouth ever talking of it may grow fruitfull in edification Oh cleare mine eies with this true heavenly light that I may behold with joy the light of thy countenance CHAP. XI Comforts sealed up in the Sacraments IT hath also pleased our gracious God to adde seals to his Word That by two immutable things wherein it is impossible that God should lye wee might have strong consolation Certainly every word of God is infallible Heaven and earth shall passe but not a word that he hath spoken God hath not therefore annexed seales to his Covenant that it or his purpose but that our weake hearts might bee strengthned and confirmed How unspeakable is this comfort that the Lord should be so farre from despising our weake faith and disdaining our poore soules strugling under unbeleefe that hee should yeelde to our weaknesse and underprop it with these powerfull abetters of his truth Hee might shake the head at us when hee seeth so little credite given to his Word but hee rather strengthneth us with these sacred mysteries which are to us as the hand of Christ reached out to Peter to save our wavering soules ready to sinke through unbeleefe The Covenant of God is I will be their God and I will not turne away from them to doe them good but will put my feare into their hearts that they shall never depart from mee Yea I will rejoyce over them to doe them good The consolationsâ— flowing from this Covenant thus sealed how strong how full For first throw downe a man thus sealed up in this covenant of grace from all the joyes of this world into a very hell upon earth Had hee lost all his substance children health of body nay peace of soule also in some measure as Iob yet may hee thence with strong comfort infallibly conclude That this estate is good for him nay best for him For God is faithfull and his Covenant sure beyond all possibility of deceiving or being deceived who hath promised and sealed his promise to doe him good to rejoyce over him in doing him good Hence the faithfull soule will build this conclusion and rest upon it It is good for me to be thus afflicted It is good for mee to beare the yoake in my youth Oh if my faith were as strong as my sense I should taste much more sweetenesse in Gods goodnesse than bitternesse in his affliction Againe especially when wee consider the matter of