to be sustained without hope Most pleasing is hopes perswasion and very necessary for this life amongst so many miseries calamities things hard and intolerable What were wretched man without hope This life were as a Ship without an helme a body without an eye a Firmament without a Sunne Without hope what rellish could there bee in griefe what comfort in afflictions Euery aduersity would seeme for the present a full period and end of comfort which must as often dye as we could number sorrowes betwixt the two limits of mortalitie the Wombe and the Graue There is nothing so bitter which hope doth â—ot sweeten The Aâ—cients wâ—sely intimated Hope the laâ—â— lâ—uing comforter of aduersitie when they said that in Pandora's Table the box emptied all things powred out and lost Hope onely remained in the bottome and that when Faith Iustice Pietie and Peace tooke wing and soared to heauen Hope onely was left to men on earth There is nothing so light so little so remote so strange to which the mind animated by hope doth not adhere so light is hope so obscure so blind so ambiguous incertaine slender vaine So pleasing is that sweet libertie of hoping for our selues as that it will feed vpon coniecture and opinion either probable or possible because the like hath been sometimes it happened to others it hath some reason it is iust it should bee so it is credible it was promised or the like and where wee haue no ground on which hope can set the lightest foot we frame some to our selues imagining there is or may be something better then yet wee see or can imagine It may seeme requisite that hopes should bee borne of the lightest causes that the mind obuious to so many sorrowes might also euery where find some solace to refresh and sustaine its often fainting and that there is some vse euen of those triuiall things it presenteth to the sorrowfull when the imprisoned maketh him roomo with hope of enlargement the meager feedeth on hopes of future saciety the exiled sendeth his minds home 〈◊〉 tell his friends at least himself that hee is returning the sicâ—e thinketh of walking into the fields captiues of libertie the poore of plentieâ— alâ— this time though it bee but a dreame it shorâ—â—eâ—h misery and â—â—ealeth some houres from sorrow by deluding the afflicted soule for that time tâ— it is a common solace it maketh him beleeue he is rich who hath not it is the 〈…〉 troubled foolâ— from whose altars it seemedâ— an intolerable sacriledge to take the mind But since there is nothing more deceitfull then vaine hopes which howeuer like a draught of cold water they refresh the sicke for a littletime yet in the end they do wonderfully exasperate our sorrowes by mocking our desires and giue our soules the strappado for we do the more dangerously despaire the more wee hoped in vaine the fall being greatned by the height of ouâ— station or exaltation it remaineth that the onely way to comfort and quiet a perplexed and troubled soule is to cast all our care on God to raise the mind to a true hope and affiance in him For first wee must consider that this hope is a vertue infused into our hearts by the Spirit of God who being the God of truth cannot giue a deceitfull perswasion by which we doe cheerefully and constantly expect his future benefits in mitigation of our present calamities according to his good pleasure in which assurance his seruants say Though I should walke thorow the valley of the shadow of death I will feare none euill He must needs be safe whom God assureth of his protection therfore this hope is the Helmet of saluation and the Anchor of the soule Secondly this hope is an adiunct of faith and indiuidually followeth it faith is the substance of things hoped for it is not a light and groundlesse opinion it is firme and continuing We doe hope for and expect the fulfilling of Gods promises because we beleeue them to bee true Faith is a stedfast perswasion of the truth of Gods Word and promise hope looketh for the fulfilling of it Faith saith The things which eye hath not seene neither care hath heard neither came into mans heart are which God hath prepared for them that loue him Hope saith henceforth is layed up for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day Howeuer then aâ— faith looketh vpon the pâ—â—ishments which are due to sinners it is the cause of feare yet as it looketh on tho reward which God hath promised it is the cause of hope this hope is fixed vpon eternal blessednesse as its last end and on the grace of God as leading vs thereto it maketh vs cleaue to God the fountaine of all blessednesse as Faith maketh vs adhere to him the fountaine of truth it sheweth our reference to the helpe of God in whom through whom we looke for all felicity Oâ—â— helpe standeth in the Name of the Lord who hath made heauen and earth Hauing then such a cause as apprehendeth and appropriateth to vs all the promises of God it must 〈…〉 that though hope bee only of things future and ioy of the present yet that hopes doe both precede and cause that ioy which is a soueraigne remedie against all griefe and disquiet of mind as also that although hope bee a meane betwixt presumption and despaire yet hauing no participation of either extreme it expelleth despaire as its contrary being iustified by Faith wee haue peace towards GOD through our Lord â—esus Christ and We reiâ—yce in tribulation Knowing that tribulation bringeth forth patience patience experience and experience hope and hope maketh not ashamed Thirdly it doth much stay a troubled mind to consider that howeuer the afflictions which it suffereth are common to good and bad yet it neither suffereth vpon the like termes for calamities are mercies to the Saints out iudgements to the vngodly to them the rods of alouing father to these the swords of an angrie reuenger neither are those suffetings followed with one and the same but contrary issues the wicked like the Egyptians in the Red Sea is ouerwhelmed where the righteous is not onely preserued but bettered Admirable is the confidence of the faithfull euen in common calamities When I heard saith the Prophet my belly trembled my lippâ— shooke at the voyce for the figge tree shall not flourish neither shall fruit be in the vines the labour of the Oliue shaâ—â— faile and the fields shall 〈◊〉 no meate the sheepe shall 〈◊〉 cut off from the fold and there shall bee no bullocke in the stalles But I will reioyce 〈◊〉 the Lord I will reioyce in the Lord of my saluation The Lord is my strength Cypriaâ— giuing a reason why the heathens were impatient and querulous where the Christians were valiant meekly expected the time of Gods promises speaketh after
It cannot bee that the sonne of these teaâ—es should perish Ambrose hath a reason sâ—ruing thereto The â—se of sorrow remoueth the abounding of the crime and delight of the errour so that while wee grieue for sinnes committed we preuent the committing of them those teares which wee shead for sinne are a kinde of eye-salue to the soule and barre to sinne ioyes dilate the heart and set open its passages to the enemy sorrow restraineth and locketh vp where a thousand warnings are like so many letters written in the dust neglected forgotten we cannot easily forget that for which wee haue heartily grieued sorrow writeth in marble Griefe and loue do mutually exclude each other from the same subiect and respect Who loueth that which onely grieueth him We must then sorrow for our sinnes that we may not lone them for they haue no power to hurt but where they are loued There can bee no sound cure as you haue heard without searching nor true searching without smart security telleth vs wee are surely good because prosperous Because I am guiltlesse surely his wrath shall turne from mee therefore we looke not after our sins it is the afflicted minde which findeth out the euill griefe is quick-sighted it looketh into the earth and findeth the theft it spieth faults very remote and long past it is a sure remembrancer it â—xcludâ—th that leâ—ity which choaketh euery good intent and like a cruell Ammoâ—ite rippeth vp the soules wombe to make her best conceptions her fairest purposes aborâ—iue it is an importunate soliciter for helpe it thinketh all hopes and endeuours slow-paced and lame till the remedie bee come it healeth the heart by breaking it and so maketh it an acceptable sacrifice to God A contrite and a broken heart ô God thou wilt not despise Where wee may obserue that not onely a simple griefe is required for contrition importeth association wherein the sinner grieueth much and for many adjuncts of sinne together which do not lightly affect but breake the heart it is like some close-mouthed vessell filled with the venome of sinne it most bee broken that euery rellish or delight in sinne may bee let out which can onely be by a sharpe and intense sorrow sinne caused sorrow sorrow must kill sinne Goliahs sword must cut off his owne head Yet euen in sorrow for sinne there must bee a moderation lest beeing excessiue it proue dangerous Paul would not haue the penitent Corinthian swallowed vp of sorrow In true repentance we sorrow for sin with firme purpose to amend which purpose necessarily presupposeth an hope of pardon that hope cannot but raise the mindâ— to much cheerfulnâ—ssâ— Where then there is a mind vtterly and constantly dejected there is despaire a worldly and excessiue sorrow therefore no faithfull repentance which though it be very much and with true griefe for that wee cannot vndoe the euill which wee haue done yet being it is a true hate of sinne committed or to bee committed with desire to satisfie and to please GOD it cannot bee without some comfort True it is the penitent man may be without present sense of comfort as without present feeling of faith yet as that then hidden faith is not extinct but couered during the tryall so neither is our ioy which euer accompanieth it Yea in the very act of sorrow for sinne the faithfull man hath comfort that griefe being an vnion of things in themselues differing a sorrow with ioy neither doth that ioy diminish the griefe as it proceedeth out of dislike of sinne but as it is an abounding passion As a true griefe followeth the delight in sin so a true ioy that griefe Griefe is conceiued of things that befall vs vnwilling that is which now in our repentance wee would had neuer beene as in sinne there are two things delight in which sinne is bâ—gunne consent in which it is perfected by actions so arâ— there opposite to these two things in repentance griefe for the act and complacence which was in the conception of that sinne and a delight in that griefe wherein wee reioyce the more the more we are sorrie for the euill wee haue done because thereby wee are more assured of pardon knowing it is grace which maketh vs sensible of finnes and sense and smart make vs desire and seeke remedie which is a great part of the cure and wee doubt not but hee who hath begun to heale vs in giuing a new will will perfect his owne worke so that wee shall not will in vaine So then he saith Why art thou cast downe not Why art thou sorrowfull Godly sorrow not onely eateth vp all other sorrow as Moses Serpent did the Serpents of the Inchanters but euen it selfe because it beginneth true ioy and in that ioy it endeth There must be sorrow that there may be comfort but weighed with that same statera Sanctuarij the golden meane for though there be with repentance an action of the mind against it selfe to deject iudge condemne and correct it selfe without which there is no rising to comfort because if we beleeue not the truth what-euer we thinke or beleeue our comfort is false if we doe beleeue the truth then we beleeue that God is most iust and therefore although in his boundlesse goodnesse he will waite that he may bee gracious vnto vs yet he cannot be so remisse at to approue our sinnes by an absolute discharging vs and proclaiming forgiuenes to our consciences before wee acknowledge and repent vs of them yet the soule must not cast it selfe downe to despaire of mercie for as in Grace that cannot be too little to saue which is gratum faciens which setteth vs in the fauour of God so neither is griefe in contrition little if it bee true or true if too much There cannot be too great a griefe for sinne if it bee with faithfull repentance which cannot subsist with despaire because despaire casteth downe the soule but exalteth sinne that very distrust of Gods mercie being a fearefull sin for that it questioneth his goodnesse and by despaire of better holdeth a man still in euill but repentant sorrow casteth downe sinne and lifteth vp and comforteth the mind there beeing ioy in and for that sorrow as a man wounded with the lancet smarteth and therefore is grieued but yet reioyceth to see that corruption come away which hee knew must else haue killed him In respect then of the true hate we owe to sinne sorrow cannot bee too much in respect of our frailetie we being as much subiect to despaire as presumption it must be moderated lest we be swallowed vp of it and in auoiding one extreame foolishly perish in the other Vniust anger is an apparent mischiefe enuie is the hearts canker malice is a noonetide-Deuill iealousie the soules wild-fire feare weakneth the hands and strangely tyraÌ„nizeth ouer its subiects beating them with shaddowes making them dye for feare of dying Hopes haue their
this manner We know saith he there is no way to auoide the common condition of all men which is calamitous wee are now good and bad within one house whateuer how befalleth wee share and suffer alike till in the end of this mortall life wee be diuided into seuerall lodgings of life or death Yet saith he we are not equall with you though wee suffer the same things for since in the sense of griefe consisteth all that which punisheth it is manfest that he partaketh not of thy punishmen whom thou feest not grieuing equally with thee The mind of an holy man is erect and steadfast euen amongst the ruines of a perishing world patience is euer cheerefull and that mind euer secure in God hee neuer deceiueth trust in whom wee hope When the Psalmist out of a learned experience hauing discoursed of the estate of the wicked and the holy sendeth vs to the issue of the good mans trials Marks the vpright man and behold the iust for the end of that man is peace The quiet fruits of righteousnesse are later liker the blossom and fruits of Aarons drie rod when it seemeth there is no hope yet they are sure and excellent Fourthly because they that are begotten againe to this liuely hope being kept by the power of GOD through faith to saluation are euer assured of a better life to come an inheritance incorruptible vndefiled and immarcessible reserued in heauen for them a crowne of glory And howreuer fierce he seemeth wee shall as Dauid from the subdued King of Ammon take our Crownes from the enemies head for the mischiefe which hee inuenteth against vs to make vs suffer shall adde to our glorie In this confidence wee stand as it were on Nebo to view thâ— holy Land the promised rest If in this life onely we had hope then were wee of all men most miserable That man indeed mourneth and complaineth if any aduersity befall him here who can hope for nothing good in the life to come who hath reposed all his hope and comfort here and looketh for nothing but torments so soone as hee goeth hence If a man did constantly beleeue hee should come safely home there to find and enioy an eternall quiet the hoped fruites of his trauaile could any vneuennesse of the way deterre or diuert him Ionathan and his Armourbearer stood not vpon the difficultie of the passage they climed vp Bâ—zez and Seneh vpon their hands and vpon their feet because they hoped for a glorious victorie The way to honour is through danger the way to life through death the way to heauen through afflictions It is extreme childishnesse to bee discouraged for the way where the end hath assured comfort Adde to this they liue not to the World but to God and already haue their conuersation in heauen so that their soules being as it were Gods domesticks euer in his gracious presence hearing him contemplating or speaking to him they are aboue the stormes of humane calamities though they are sensible of them according to their outward man yet their better parâ—is so much aboue them so ready in euery appearance of difficulties to flye vnder the shadow of Gods wing there to be sheltered thence to fetch comfort that they not only haue a blessed accesse through faith vnto his Grace wherein they stand and reioyce vnder the hope of the glorie of God but they reioyce in tribulation and therefore thus they reckon whatsoeuer affliction befalleth vs here it findeth vs vpon the way foâ— whilest we remaine in the bodie wee are absent from the Lord and therefore like theeues and robbers stormes and dangerous passages or whateuer els maketh a iourney tedious and vnpleasing it maketh vs loue home the better the worse the way is the more we desire to bee at the end of it Thus they ouercome the infirmitie of the body by the strength of the mind so confident are they that when they haue been racked they would not bee deliuered that they might receiue a better resurrection If it be obiected that the most faithfull haue their trials and doe often expresse great sorrow and disquiet of mind we must know that we are already partakers of the promised rest in firme hope we are there in desire these wee haue already cast out as the anchors of our soule therefore as wee say of a ship riding at anchor she hath hold on the earth though yet she ceele heaue and set and those anchors hold her from bestrauning and running aground euen against the windes floods and angry billowes So against the temptations of this our pilgrimage out hope is grounded on that heauenly Ierusalem which causeth that we are not split and bilged vpon the rockes like the needle in the Compasse so mooueth our hope it is euer shaking yet it ceaseth not till by its vnrest it returne to the same point If it be vrged that we are yet fraile and full of euill which may make our hopes decline we say with Bernard There are three things in which all our hope consisteth First his loue which adopted vs he who for his owne loue without any desert of ours euen when wee were enemies reconciled vs and adopted vs sonnes will not now cast vs away whom he hath made better though not yet perfect Secondly the truth of his promise though all the world deceiue vs and we deceiue our selues God cannot but bee veritable in his Word we haue generall promises and in our consciences the particular testimony of his holy Spirit assuring vs that we are the children of God and therefore neither life nor death can separate vs from his loue Thirdly his power to performe if it were in man our hopes were fixed how vnhappy were our condition Man often faileth and when he hath a will he wanteth power Am I God to kill and giue life said the King of Israel God onely can doe all he will and will doe all hee hath promised Vpon this ground the Apostle comforteth the Churches when hauing praised the Lord for that liuely hope to which they were begotten againe hee saith they were kept by the power of God through faith vnto saluation Lastly we must consider that there is none other comfort in afflictions but hope of deliuerie out of them or sure pâ—eseruatiues against them neither true hope or preseruation but in God Therefore the Scriptures do distinguish betwixt true and false hopes magnifying the one and shewing the true vnhappinesse of the other Cursed bee the man that trusteth in man and mâ—keth flesh his arme and withdraweth his heart from the Lord for hee shal be like the heath in the wildernesse and shall not see when any good commeth Blessed bee the man that trusteth in the Lord and whose hope the Lord is for he shalâ—be like a tree that is planted by the water which spreadeth out his rootes 〈◊〉 the
honours pleasures and fauour of great men which because they are inconstant and often change most needs deject and torment that mind which is only grounded on them To this may bee added that since our owne hearts are apt to deceiue vs in our hopes it importeth vs for the sound cure of a distressed mind carefully to examine our hopes which we shall doe if we diligently obserue the condition of them in their proper 1. Cause 2. Subiect 3. Obiect 4. Effects and Adjuncts The efficient cause of sound hope is the Spirit of God if then our hope bee in or of euill it is not the perswasion of him that calleth vs to a liuely hope in Christ Iesus for he neuer crosseth his owne reuealed will The Diuell hath learned to imitate the inward and gracious working of Gods Spirit therefore hee suggesteth an hope but a false that hee may depriue men of the true Yee shall not dye at all Marke the inference and conclusion of the perswasion If it be Yee shall not dye therefore eate the forbidden fruit thou art redeemed thou canst not perish thou art in CHRIST there is no condemnation to thee therefore bee bold to sinne that grace may abound it is a temptation of security and not any testimonie of the Spirit of God which bearing witnesse to the Elect that they are the sonnes of God inferreth to their consciences that therefore they must walke after the Spirit that they must be holy that they must walke worthy of their calling and because they call on the Father who without respect of persons iudgeth according to euery mans workes they must therefore passe the time of their soiourning heere in feare In a word whatsoeuer hope moueth vs to any resolution against the expresse Will Word of God it is false and vnsound and commeth not of God whose Spirit cannot perswade to contraries neither can crosse that one truth which is deliuered in his Word Looke to this you that blesse your selues in your wickednesse and perswade your selues you may goe on in your sinnes and yet God will conniâ—e or that hee is not so seuere and rigorous as is preached vnto you The instrumentall cause and ground of hope is the promise and Word of God if our hopes are grounâ—ed on the Oracles of humane wisdome or poâ—â—cie if on the litigious plots of opinion if we say as â—haraoh Come let vs worke wisely when we doe wickedly if they stand on the fond arguments of Epicures Atheists oâ— Origenists some hoping there is no God some that he regardeth nothing others that his grace is vniuersall or any other 〈◊〉 of man they are vaine and deceitfull and with whatsoeuer large promises they doe for a time beguile men they yeeld no comfort at â—eed but are a â—aets Tent to the wearie a dangerous repose The subiect to which hope belongeth is onely a Christian mind for as faith so hope is proper to them If the vnbeleeuer wicked man hope for pardon and life euerlasting his hope is in vaine I must say to him as Peter to Simon Magus Thou hast neither part 〈◊〉 fellowship in this businesies for thine heart is not right in the sight of God I see thou art in the gall of bitternesse and in the bond of iniquitie If the Noble great or rich man would bee comforted with it he must know all that he hath in the world cannot purchase the least dram of it If any pâ—ophane Esâ—â— who hateth to bee reformed shall seeke it with teares and cry in the bitternesse of his soule Blesse mee euen mee also my Father the best we can promise is the fatnesse of the earth shall be thy dwelling place but this hope appertaineth only to the sonnes of God Concerning the object of hope there are foure conditions required First it must be good and properly the chiefe Good In a second place goods subordinate as first the honour of God secondly the soules health thirdly temporall necessaries daily bread but bread of thy stature thou hopest for abundance of riches I cannot warrant thy hope either good or sound for how canst thou bee assured that that which thou hopest for is good for thee Doest thou know no man the worse for his wealth How canst thou call that good which hurteth the possessour To iudge of the goodnes theÌ„ look vpon the things which God hath promised his deare children he hath promised life euerlasting hee hath promised not to faile thee nor forsake hee hee hath promised that all the things whereof thou hast need shall be ministred vnto thee if thou first seeke his Kingdome and his righteousnesse but for riches or things temporall whereof he seeth thou hast no need but rather of the contrarie how-euer displeasing it bee to thee it is his wisdome that hee hath not promised them and his mercie that hee doth not giue them If God knew riches or honours absolutely good the good should neuer bee poore nor the wicked noble If thou wilt hope for that which God hath promised thine hopes are secured by his truth who hath promised But if thou wilt make thy selfe great and glorious to the world in thine hopes if that faile thee and thou art perplexed and grieued because thou art not such as thou hopedst to be what remaineth more iust and necessary then that thou lessen thine ouergrowne desires and empty thine heart of that ambition so that it may bee filled with better hopes that thou conforme to the will and promise of God and thinke not to encline his holy will to satisfie thy vniust and wicked desires Secondly it must be difficult we doe not hope for things easie or in our power Hope presupposeth the helpe of another that is of God and heerein it is distinguished from desire which is of things easie as well as difficult and from presumption which trusteth in it selfe if thine hope bee on the maine and greatest matter the honour of God saluation of thy soule and all things seruing thereto blessed is thine hope it shall bring thee comfort though now it liue among those difficulties which none but the power of God can facilitate and ouercome To be honorable is not the proper obiect of the Saints â—ope they obtaine that who haue not the least acquaintance with this Kings make honourable but God only maketh happy in the hope of life euerlasting Riches and possessions are not this obiect wicked and dishonest men know how easie it is to bee rich but that which neither honour riches nor humane wisdome no not all the Kings of the earth can giue is this ardâ—â—m which the Saint hopeth for Thirdly it is not present but future hope that is seene i not hope herein it is distinguished from ioy which is of things present and herein our patience demonstrateth our hope for if wee hope for future blessedâ—â—sse we doe with patience abide for it Those worldly men whose faiths are
is the first The next of those sweet benefits â—â—ernall and â—xternall or temporall which God giueth of his free grace and maketh them to be assured pledges thereof by his holy Spirit whereby he also ruleth comforteth and â—râ—serueth his in his Kingdome of grace â—heâ—â— are our present sweâ—tnesse and good fruites The third is the hope of glory in which we expect the resurrection of our bodies life euerlasting and saluation perfect happines in the sight and fruition of God the sole and chiefe good and fountaine of all communicated goodnesse and blessednesse Of this estate many excellent things are spoken in holy Writ My flesh shall rest in hope thoâ— hast shewed me the wayes of life and shalt make me full of ioy with thy countenance in thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Vnder this hope the Saints reioyce yea euen in tribâ—lations theâ— presently conceiuing what shall be the issue of those tryals because God loueth them and therefore all things by his good prouidence shall worke together for the best neither do they suffer as men halfe ascertained hereof and therefore floting betwixt hope and feare but they stand assured of this loue Paul expresseth it Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written for thy sake are we killed all the day long weâ— are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerours through him that loued vs For I am persuaded that neither death nor life nor Angels nor principalities nor things present nor things to come shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. The reason of this so great assurance hee set downe before God doth not hide his loue and bestow niggardly fauours his loue is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs and this Spirit of adoption beareth witnesse with our spirit that we are the children of GOD coheires with Christ and therefore resolueth vs if wee suffer with him wee shall bee glorified with him and that our glory shall abound heereafter as doe our present sufferings in Christ this Spirit doth say to our hearts as hee did to Ioshua I will not leaue thee nor forsake thee bee strong and of a good courage And out of the infallible truth of these promises written in his holy Word we gather the certainety of our deliuerance And forasmuch as all cannot appropriate those generall promises to themselues who heare them it must needs be that the application thereof to our selues is a peculiar worke of the Spirit of God inwardly sustaining in euery assault with fresh strength and resolution and therefore he is the paraclete because he comforteth To this inward assistance God sometimes addeth an outward euidence of his poweâ— as when he appeared to Ioshua by Ierico like a man hauing his sword drawne in his hand thus answering Ioshua that hee was come as a Captaine of the Lords Host So at Elâ—â—hs prayer he opened the seruants eyes and hee saw the mountaine full of Horses and Charriots of fire round about the Prophet So there was added a fourth whose forme was like the Sonne of God to the three seruants of God walking with them in the middest of the fire so that they had no hurt It is a memorable story of Theodorus the Martyr who being grieuously tortured saw a young man standing by him with a soft and coole Towell continually wiping off the sweat and encouraging him all which time and till at the end of their tormenting he vanished he felt no paine Both the inward and outward assistance of the Spirit of God is to comfort his with assurance that hee will alwayes make good his promises to them that he wil neuer leaue them comfortlesse Whence wee may learne that the faithfull haue such assistance of the Spirit of God as that how-euer they long wrestle with afflictions yet they are not only in the issue but in the very tryall superious by faith This is the victory that ouercommeth the world euen our faith And Paul saith In all these we are more then conquerours through him that loued vs. There is no comfort to the afflicted minde comparable to this assurance I shall yet praise him Dauid knew it and therefore penned this Psalme to comfort his owne soule many of the faithfull haue knowne it who vpon their death-beds haue sung this Psalme The onely way in present distresses to stay a perplexed soule is to send it to blessednesse to come therefore Christ who could doe all things which he would sometimes led away his petitioners for things temporall to the consideration of eternall Martha commeth to him with a zealous desire that her brother might liue againe hee telleth her of a better way to comfort I am the resurrection and the life whosoeuer beleeueth in mee though he were dead yet shall be line and whosoeuer liueth and beleeueth in mee shall not dye eternally So hee dealt with the man sicke of the Palsie when he desired corporall health Iesus saith Man thy sinnes are forgiuen thee Leading away their thoughts for the present too carefully fixed on the euill they suffer to a sweet contemplation of those heauenly things which they shall enioy There is no solid consolation in things present therefore it must bee sought for in the future Thus therefore reckon with thy selfe How little is that which I suffer in comparison of that I shall enioy How long can I suffer here If God please and see it best for me he will deliuer mee now if not it must be euill to obtaine that which God seeth not good for mee I am in the Lords hands bee not cast downe Ô my soule for I shall yet praise him If as often as we were any waies disquieted wee would presently say with the Psalmist Returne vnto thy rest ô my soule if wee would instantly looke vp to the LORD for comfort the Deuill would bee wearie of his owne assaults and we should be the more comforted the more wee are afflicted O how blessed would our tryals be to vs if out of a true dislike to the world they could compell our soules our thoughts to dwell with God! happy miseries which make men eternally happy by forcing them to heauen To conclude let vs not giue ouer for the frequencie of our tryals but be confident and in the Name of God warrant our selues better dayes otherwayes we shall not bee sufficient witnesses to our brethren of Gods grace in vs if wee doe not first assure our owne soules that wee conceiue a firme hope and next expresse our confidence to others I shall yet praise him implyeth he will praise him when he shall please to deliuer him Good men euen in afflictions and