The saints aduantage or The welfare of the faithfull, in the worst times A sermon, preached at the Hage the 18. of May, 1623. before the most high, and mighty princesse, Elizabeth, by the grace of God, Queene of Bohemia, Countesse Palatine of the Rhene, &c. By Iohn Wing, an vnworthy minister of the gospel and pastor to the English Church at Flishing in Zealand.

THE SAINTS ADVANTAGE Or The welfare of the Faithfull , in the worst times . In a Sermon On Heb. 11.26 .

— Esteeming the reproach of Christ greater riches then the treasures in Egypt .

IT is not much materiall vnto vs , neither will it be worth our time and labour , to looke after the Writer of this Epistle , seing as it is past question that the H. Ghost was the Author of the same . And therefore we will not trouble our selues or you , with any needeles and fruitles search , what man of God it might be that penned it , seing we are throughly perswaded that God himself inspired it ; who having great abundance and variety of divine Secretayes , might employ whome he pleased in this service , and yet not be pleased to tell vs who it was , whome he did employ in the same . It is not the lesse Canonicall , or Authentike , because we cannot tell who wrote it : the matter of it is knowne to be Gods , though no name of any man of God , be praefixed there vnto . The which , since the Lord in great wisdome hath concealed , how can we without grosse folly endeavour to discover it ? he having thought good to hyde it , it must be thought evill in vs to make enquirie after it .

What ; cannot a good message of glad tydings be welcome from our best freind , vnlesse we may know the messengers name that brought it ; Or shall not a Patent ( from the King ) contayning matter of profit , or preferment ; or a Pardon of some foule fact , be accepted and beleeved , if withall we may not be certifyed ( by name ) which of the Secretaries of State did write it ? would not all the world censure it for vnreasonable absurdity , absurd incivility , yea , and for most vncivill , and insufferable insolency , if a man should stand vpon these tearmes with his betters , and thus refuse the meanes of his welfare ? were not such a one well worthy to be woful , for want of that which he so vnworthily refused ? And if thus it be , in these temporall occurrents , which can concerne but our present externall advantage , it must of necessity be so much the more evill , and intollerable , in these spirituall affayres , by how much in them , we haue to doe with him , whose excellency and glory doth surmount all mens ; and in those passages , which both in their owne nature , and in their consequence to vs , doe infinitely and incomparablely exceede , all the benefitts of this present life , as being concerning the eternall , and inconceivable happines of our whole man for ever and ever in the heavens .

Had any jmportant point of holy niformation depended vpon the notice of Pen-man of this part of scripture , we should assuredly have knowne who he had beene , for we have great reason to beleeue that our good God would not haue witholden any good thing from vs , we may therefore well conclude that no thing could be gotten by it , seing the most wise God will not let vs know it ; and what idle and senselesse busybodyes are we then , to make our selues such worthles and vnproffitable worke , as will not pay for the time which is spent about it , nor yeeld any advantage , if it were finished , and the Writer revealed .

The more are men to be balmed , ( Divines especially , & the best most of all ) , who make soe much a-doe about this particuler , as if the authority , or nullity of this Epistle lay vpon the Writer , rather then vpon the Authour of the same It would weary and tyre any man , and make him to mourne in his very soule , to see how men of eminent excellency , & worthy parts , have toyled in this tituler , ( I had almost sayd , triviall ) busines , disputed betweene Papist and Papist , betweene Protestant and Papist , yea , betweene Protestant and Protestant , as if it were a matter of more then words or names ( as Gallio sayd ) and of some mighty consequence , whenas indeed it is not , neither hath any inference of any force or fruit anexed vnto it , whose name soever it beare .

Some will haue it to be PAVLS , and for prooffe they plead : 1 The stile , and strayne of it to be soe like his every where , that it must needes be his owne here : 2 The close , or conclusion of this Epistle cap. 13.25 . being the same which Paul saith he saluted his freinds , and shutt vp all his Epistles withall : 3 The authority of the Apostle Peter writing ( as is thought ) to the Hebrewes saying , 2 Pet. 3.15.16 . that Paul had written to them , & seemeth to point at this Epistle , because of the obscurity & difficulty of divers things therein : & together with these , divers other observable things are instanced , and vrged in the body of the Epistle , ( too long for vs now to relate ) which make much probability that Paul wrote it .

Some others againe will not haue it to be Pauls , but are perswaded some other holy man of God had the penning of it , and they plead : 1 That his name is not to it , whereas Pauls manner was to set his name to all that are vndoubtedly his : 2 That , he who wrote this Epistle seemeth not to haue had the matter thereof jmmediately from God ( which Paul evermore had ) but mediately from some other , who heard it from Christ , as the words cap. 2.1.2.3 . doe jmport : together with some other likely passages which doe jmprooue Pauls penning of it .

And this vnnecessary controversy hath cost much time , & paines , even among men of great learning & godlines , who yet I am perswaded , cannot but know , that neither the Inscriptions , nor Subscriptions of these Epistles which haue beene written by severall Apostles , are , or can in any good reason be accounted Scripture , considering how many just exceptions may be alledged against sundry of both sorts , to make them mistrusted , and subject to vndeniable ambiguity , whereas all Scripture is absolutely infallible . How is it then that men lay out their money for that which is not bread ? Isa. 55.2 . and take such paines for things that cannot proffit ? Summe vp all the Items vrged of either side , what will the Totall amount vnto , but this , that inasmuch as some probability lyeth on either part , there is assurance on neither . Againe , admit & suppose it were sure on one side , either the affirmative , that it were Pauls , what are we the better , or the wiser in the way to heaven for the certanity hereof ? or on the negatiue that it was none of Pauls , but that Luke ( as some thinke ) or Barnabas , or Clement ( as others conceiue ) did pen it , what holynes or happines is woonne , when all this is done ? surely none . The most that can come of the former is only this , that we may call it [ the Epistle of Paul to the Hebrewes ] and put his name into our coppies , as it is in all others except one ( as one observeth ) . The least that can come of the latter , is , that we leaue out Pauls name , and all names , and call it as we finde it , [ the Epistle to the Hebrewes ] which title or inscription , being indifferent to either side , we will rest in the same as it is , without further contention or inquisition , seing either Pauls , or any other name noted before , may be probabely put in , and yet safely left out , let vs take it without any at all , and so proceed from the writer , to the matter contayned in that which is written , especially in that litle parcell which hath beene read , and in the revealing wherof , we intend ( by Gods grace ) to insist at this time .

And that we may the better come to comprehend what the will and mynd of the Lord is therein , it shal be good to goe back a litle , to looke vpon the generall state of the whole chapter , and to take such a view of the same , as may further vs in the particuler of these words .

And what is this chapter ( being well considered ) but a kinde of summary or abridgment , of the olde Testament in that part therof especially , which is historicall , and contayneth the discovery of things done in matter of fact , by those most famous worthyes of the Lord , the eminency of whose faith , and excellency of the fruits of the same , haue here a most glorions remembrance , being left vpon an everlasting record that cannot faile , but must and shall remayne to the blessed memoriall of those just men , Prov. the tryall of whose faith having beene more precious then gold , 1 Pet. 1.7 shal be found vnto ( the Lords , and their owne ) praise , and honour , and glory , at the appearance of Iesus Christ .

Of which worthyes ( both men and women ) we haue here a particuler catalogue , many of them being ( by name ) personally expressed , from the beginning of the chapter to the 33. verse : and others apparantly included ( though not named ) from thence to the end . And in this catalogue it pleaseth the holy Ghost to keepe an excellent decorum , in an orderly and methodicall distribution of the persons , according to the times wherein they lived , and the Chronologie of the world , in the most famous Periods of the same vnder the olde Testament .

It beginneth with righteous Abell ver. 4. who lived not long after the creation ( being the second from Adam ) and goeth on from him to Enoch the seaventh from Adam ( as Iude call's him : ) ver. 14. and from Enoch to Noah , and soe finisheth the first famous period of the world , from the Creation , to the Flood ; and begin's the second from the flood to Abraham , and the rest of those peerelesse Patriarchs , who lived after the Flood , and before the Law till Moses ; who overliving them all , did finish the second famous period from the Flood to the giving of the Law , and made entrance into the third , from Moses & the Law given , to the time of the Iudges : and soe from thence-forward to the change of the civill government of the Iewes , from Iudges to Kings : and vnder their Kings , both during the time of their setled and peaceable state , and also thence , vnto those interrupted and miserable dayes where-in captivity prevayled ; both at the first , in part to their disturbance once , and againe for a time ; and at the last to the totall and finall , downefall and overthrow of that nation , as touching any visible face either of a civill , or an ecclesiasticall estate .

Now in this Campe Royall , of such as are here numbred , named , and made glorious by the notable fruits of their faith ; some haue renowned themselues ( as servants ) actively by doing , others haue beene approoved ( as souldiers ) passively by suffering ; but Moses ( being the man meant in our text ) is truly interessed into either condition , and hath made double declaration of his faith , in both kindes of those things that are reported of him , for we finde both what he did , and what he endured , and soe much of either , as doth manifest him for one of the rarest mirrours among those many , who are mustered and magnified here , to haue sought the good fight of faith ; and that , in all those occurrents that came to passe ( on his part ) either before Israell went out of Egypt , or after ; for within one of these two computations of time , all is comprehended which is recorded of him , and for which he is here applauded by the holy Ghost .

The powerfull worke of faith appearing in him before the Israelites departure from vnder Pharaoh , had a twofolde operation .

1. While he was yet a Courtier , ( and great in Court too ) being for soe long time the adopted , and reputed son of Pharaohs daughter , in which time faith wrought in his hart a gracious resolution , to giue over that glorious condition .

2. When he put this resolution into practise , casting of the Court , and forsaking Egypt for a season , and afterwards returning by warrant from God , ( and as the Lords Ambassadour ) to worke out the peoples freedome : and these passages are particulated vnto vs , in the 24.25.26 . and 27. verses .

The further efficacy wherein his faith shyned , after he had left Egypt altogether , & was gone thence with Gods people , is evident in such relation as is made therof , ver. 28.29 .

Our text is a part of the former power of his faith , while he was yet in Egypt , wherein , ( and that while he was yet a great Peere , among these Pagans ) the Lord mightily , and extraordinarily , wrought in him jmmediately by himself , without all ordinary meanes ( that man can jmagine ) this great grace of Faith , which by a holy kinde of heavenly and divine violence , enforced him to these 3. things which lye in these 3. verses .

1. To relinquish and renounce his whole estate , with all the honours , and advantages annexed there vnto , all which , although he had long enjoyed them , and they were many and great , at present , and might ( possibly ) haue beene much greater afterward , through the hope of his further rising by meanes of the favour of Pharachs daughter , yet faith make's no thing of these mighty things , but he freely forsaketh all , and willingly refuseth to be called or accounted her Son , ver. 24.

2. To chuse ( in stead of this rejected honour and royalty ) the miserable and most afflicted state of the people of God , who were in the greatest slavery , and vnder the most grevious tyranny that could be , ver. 25.

3. To judge and censure ( and that with a righteous judgment ) both his former practises of refusing and chusing , to be lawfull , and good , and well pleasing to the Lord , ver. 26.

And this third is the only thing , where with we haue to doe , yet before we enter vpon it in particuler , Faith wrought extraordinarily . we haue one observable thing to note in the generall , to wit ; That those graces which are jmmediately , and extraordinarily wrought in man by the Lord , doe carry mans hart extraordinarily towards the Lord . If God worke faith extraordinarily in Abraham he will leaue his conutrey ; he will sacrifice his son , doe any thing , deny nothing , at Gods command . If in Moses he will leaue all the honour , and riches , and happines in the world , and expose himself to any misery , danger , and infamy for the honour of God . The same might be sayd of Ioseph , of Esther , and many other , whose graces haue yeelded rare & wonderfull fruit , because they sprung from more then an ordinary roote . The more jmmediate any mans graces are from God , the more admirable are the manifestations of those graces before God .

But we intend not to stay here : The parts of the text . let vs therefore set forward to this third effect of Moses faith in the words of the 26. ver: ( contayning the estimation of his sayd acts ) and in them , we haue to consider 3. things .

1. The guide and ground of this his estimation , to wit , FAITH ; not common sense , nor carnall reason , for neither of these would haue endured any such proceedings .

2. The things esteemed , to wit , the reproach of Christ , and the riches of Egypt , and these being ballanced by faith , and layd one , against the other , the former is found to be much better , and farre beyond the latter .

3. The reason of this his opinion , which ariseth not from any respect of things present and sensible , but only and wholy from the happy apprehension , and assurance that he had of that invisible , and infinite recompence of reward layd vp for those who can forgoe all things for Gods glory .

And these are the parts of this verse ; touching which , we shall not neede to make any stay vpon the interpretation of any of them , there being noe obscurity , or ambiguity , but all being easy and open to the meanest capacity : we will therefore hasten to the matter of instruction which they doe administer vnto vs .

And here , A speciall property of Faith . in the very first word [ Esteeming ] ( inasmuch as his faith made him thus to esteeme ) we might note vnto you , one excellent property , and power of true faith , which is , to alter the mynde , opinion , and judgment of man from that it was , touching the world , and all things therein ; to esteeme the best things therein soe base as to preferre , and chuse the basest estate in the world , before that which in the eye of the world is the best .

Time was , that Moses could make vse of , and posesse the honours of Egypt , for forty yeares together , but now ( vnto faith ) affliction is better then promotion , slavery then honour ; he will rather be a captive with Gods people , then a gallant courtier , even the son of a Kings daughter : he is now otherwise conceited , opinionated , and perswaded then before he was ; Faith hath soe altered the case with him , that he is nothing so mynded as he was .

It is no marvell that the holy Ghost opposeth faith , and sence , and that the Apostle saith , [ we walke by faith , Cor. and not by sight ] for they looked not on things that were seene , but lived by faith , which fed it self , and fastened them , on things not seens , and soe they accounted and judged all things base and vile , Phil. 3.8 . yea losse and dung , ( yea as most loathsome and excecrable excrements , as the word signifyes : ) and could well brooke to haue themselues accounted the base of-scouring of all things , through the excellency of faith that was in them .

Let no man vainely boast of this vertue , or jmagine he hath himself posest of this singuler grace , to whose mynde , judgment , and estimation , all things are not soe base and abhominable , that he can ( being put to it by God ) most willingly abandon , and abhorre all riches and glory ; and freely take vp all affliction , wretchednes and misery ; yea , and rather ( as our Moses here ) make a good choyse of the worst , then make an ill vse of the best , that the world can afford . True faith ( where it is ) is of a noble , heroicall , heavenly , and divine disposition , and carryes the hart of man into high contempt of the things which before he had in highest esteeme , scorning in the least , to stoope to the greatest and most glorious lure , that can be offred of the things that are below , & doth disdayne to looke after those advantages which are most deare vnto others .

But we must not dwell here neither , neither is it our present purpose to prosecute this point , but to set forward vnto that whereon we intend ( by Gods grace ) to insist : and that is taken from the second consideration ; which is of the things esteemed , and they ( being compared one with another ) the [ reproach of Christ ] is found farre to exceede , and to be much better , then the treasures in Egypt . ] From wence the mayne thing which we haue to learne for our instruction is thus much .

Doctrine That the worst estate of a childe of God , is better , then the best estate of any wicked man .

Note it well ; we say and avouch , that the worst estate of Gods childe , is better then the best of a wicked man .

For the better vnderstanding and beleeving of which point , because at first sight , it may seeme a strang Paradexe , and a proposition jmpossible to be true ; it shal be necessary before we come to proue the same , to explane it before you , and to giue all men to vnderstand , what we meane by the worst estate of Gods childe , and by the best estate of a wicked man .

And ( in a word ) thus we meane : that , looke what the world ( that is , the men of the worlde ) doe esteeme and judge ( on the one part ) to be the meanest and most miserable state of any good man : and also what they themselues doe againe conceive ( on the other part ) to be their owne most happy and comfortable condition , that ( on either part ) we intend in this our instruction .

Now all men doe know , that the world doth repute , affliction , disgrace , tyranny , persecution , and all kinde of cruelty , and slavery , to be the vnhappiest case a man can possibly be in : and on the other side , the honour , wealth , prosperity , and abundance of all things which the hart of man can wish , when every thing goes with him as he would haue it , and all things settle vpon him to his soules content : this is adjudged the happiest state of him , or them that haue it . And this is that we account the best of the one ; and the worst of the other , even that , which themselues doe account soe , we aske no other interpreters of our meaning , then the men of the earth , in their ordinary and vniversall opinion .

And of these estates being thus vnderstood , we are to proue , and make good , that the former ( being the worst ) is better to a childe of God , then the latter ( being the best ) can be , to any vngodly man : yea , that the very gall and wormewood , and the most bitter and envenomed things which the world can giue the goldly to drinke ; are happier , and more holsome to digest , then the sweetest portion of their cup , who are vngodly , when it is filled vp to the brym , and running over with all the rarest , and most pleasant compositions which the world can powre into it , of all manner of delicacies and deights that are to be desired , either for pleasure , or for proffit , or for honour , or for ease , or for ought else , which may take vp and bewitch the mynde of a worldly man . And thus our meaning being explayned , the matter remayneth now to be proved .

The full confirmation wherof , will soone arise out of the due consideration of our text , and the true contents of the same , in case we take such true notice of them is we ought .

Were there no other man but Moses , no other evidence or example to make good the point but healone , in that which he hath here done ; he only were able to avouch the truth we teach against all gaynesayers whatsoever ; inasmuch as we finde his practise to be of worthy approbation with God , and also worthy to be a most worthy president vnto vs from God , and that it is recorded , not only for his commendation , but for our mitation also : in which act of his let vs note these particuler and singuler passages , which may leade vs the more to beleeue the truth we are to confirme .

First , how he was brought into the favour of Pharaoh , to wit , by a strange and extraordinary providence of God , disposing his parents there to hyde him , where the daughter of Pharaoh must discover him , and in disposing her hart ( having found him ) to commiserate the miserable and helples condition of this forlorne and desolate infant , whome his owne father and mother durst not owne , or acknowledge , but being the Kings decree enforced to cast him out , the Kings daughter is directed by the Lord to pitty , him for the present , and to provide to haue him nursed and nurtured , as her owne son , by adoption , for time to come .

Secondly , being thus adopted by her , and nursed , ( by his owne mother as the almighty did order and manage it ) she tooke further care and order for his education soe , as he might be made meete for honour and advancement in her fathers house and service ; whereas she might haue brought him vp , in some base and servile manner , according to the quality of a captives childe , yea , and the Lord filled him with vnderstanding and capacity to become furnished in all the learning of the Egyptians . Act 7.22

Thirdly , being thus qualifyed , he came to eminency and grew great in court ; Pharaoh not refusing to preferre him , though he could not but ( in all likelyhood ) know him to be an Ebrew childe ; and his preferment seeme's to be to some great office of worth , and revenew , and that brought him in abandance of wealth ; why else , are the treasures of Egypt ( on Moses part ) opposed to the reproach of Christ ? it may be he was Lord Treasurer of Egypt . ( who can tell the contrary ? )

Fourthly , being thus invested into honour , Act 7.48 and wealth , he continued therein for no small time , but full forty yeares , which length of time did soe season him in the sweetnes of what he had , as might ( in all reason ) make him most loth , and vnwilling to leave the same .

Fiftly , having thus long enjoyed all this favour , he was free to holde it still if he would , no man doth basely vndermyne him by suborning Pharaoh against him , or by detection of him to haue beene a base Ebrew bratt from the beginning , and soe to enrage the King against him for that he had crept in thus farre , and kept in thus long ; neither is any thing attempted by any man , which might make Moses to be discontent with his present state and soe resolue in a humor to leaue it , but he might hold what he had at his pleasure , even for perpetuity .

Sixtly , adde to all these , that if he will be going , hence , either Egypt wil be to hott for him , or if he will tarry therein , and joyne himself to his owne people , he could not but see Pharaohs tyranny , and theire misery much encreasing .

Their burdens heavier , Their taskmasters feircer , Their bondage sorer ,

And his owne among them , ( if he will neede 's make one ) to be more extreame and extraordinary then all the rest , because he left soe much honour , and ease , and wealth , willingly to come to calamity t' were pitty ( would Pharaoh say ) but he should haue enough of it that was soe willing to it , and therefore let him ( of all men ) be most vexed , persued and oppressed aboue others , who was soe wittles that he could not tell , when he was well , and tarry in that happines which was soe graciously and freely conferd vpon him , and wherein he might haue continued ( through the Kings kindnes and grace ) the longest day of his life , and would not .

These few ( with some others moe , that might be instanced ) being layd together on a heape , doe make vp mighty evidence in the eye of carnall reason to condemne Moses of manifest folly in forsaking his present state , and following this course wherevnto he betooke himself at this time .

But bring them all ( & all that can be pleaded to the same purpose ) & let faith looke vpon them , that which was a beame before , is not soe much as a moath now , nor worthy in any wise to be respected ; this one grace melts all these great things into meere nullityes , and make's nothing of every thing that was before vrged to this end : neither the kindnes of the Kings daughter , nor the favour of the King her father , nor all the great things he got by both , nor his long keeping of them , nor his vndoubted danger , & disgrace in leaving them , nor every of these alone , nor all of them together , could doe any thing with Moses , but he is resolute , ( by faith ) to forgoe the best estate the earth could yeed him , that he might partake with the worst , and most wofull condition of Gods people , and to shew it , the holy Ghost doth witnes , that he did willingly chuse the one , and refuse the other , being not forced ( by flesh and blood ) to either , that soe the power of faith might fully & freely expresse it selfe in both , against all apprehensions , and objections of man whatsoever .

And why should he haue done thus , if he had not knowne our doctrine to be a most vndeniable truth ? and how came he to know soe much , but by the extraordinary instinct of Gods jmmediate illumination ? who revealed thus much to him and gaue him both faith to beleeue it , and conscience to doe it accordingly , in spyte of whatsoever might be suggested to the contrary . And why should not we fully assent to the truth herof , seing God hath gone before vs in discovering and this man of God in doing , the same ? especially seing besides Moses practise , Gods approbation , doth warrant vs ; the Lord hath set to his hand ( as it were ) and confirmed , and commended this act of Moses vnto vs , as a fruit of that holynes and piety , which was in him , and should be in vs , who are commaunded to follow the faith of such , as ( by God ) are well reported of vnto vs , as this man is , who hath a most savoury name , in the middest of this sacred catalogue , wherein soe many saints of rare note , are recorded into vs , and as much ( if not more ) is spoken of his faith , then of many others , and more of this one fruit of the same , then of all the rest .

So that , that which is here written of this man , doth ratisy the matter we haue in hand , his practise ( thus considered as we haue sayd ) is plenary proofe of our point ; it had beene apparant vanity , and gyddynes , not any power , or truth of godlines in him , of he had not done thus by Gods direction , who by his spirit informed his mynde , and conformed his practise , and ( by both ) confirmed this vndoubted truth vnto vs : otherwise , it might haue well beene thought , he was more brayne-sick then obedient , and beene lead from this glory , to that misery , by frenzy , rather then by faith . But faith made glorious things vile , and vile things glorious vnto him , and soe he left the better state which was ( jndeede ) the worse , and chose the worse , which was ( jndeede ) the better , that all men might learne to know the lawfullnes of his carriage herein , and the conscience of their owne , if in any such like case , God call them vnto the like course .

Now if besides this of Moses , we should muster vp more examples to this end , it were most easy , ( but not very necessary ) soe to doe : this chapter would furnish vs with a multitude of those that haue ( in like manner ) done worthily , and beene famous , for this very thing .

What thinke you of Abraham , how were his thoughts , how stoode his hart this way ? was he not well in this owne countrey ? could a man be better , then to dwell in his owne free land , and to haue soe great abundance as he had of all good things ? yet he must leaue all this fee-simple , and whatsoever he had vpon it , to goe he knowes not whither , only this he knowes , that whither soe ever it is , he hath not a foote of ground , nor any thing at all there , but must come from a rich inheritance , and great estate , where he might commaund ; to sojourne and be entertayned as a stranger vpon curtesy where he could get foode and lodging for his money . And this he did at Gods command of his owne accord and vnconstrayned , assoone as he heard he did obey , which he had no reason at all to haue done , if faith had not furnished him with this perswasion , and furthered him to this practise : had he not knowne the worst place and state God called him vnto , to haue beene incomparably better then the best God called him from ; he had never stirred his foote ; but being convinced of this truth , and mooved of God , he went willingly out , as one that knew well , the worst that he could goe vnto to witnes his obedience as a child of God , would proue more happy to him , then all he could enjoy and posesse vpon others tearmes .

It were but a fruitlesse filling vp of time , to adde more examples to a thing soe evident , and vndeniable as this truth is , we will therefore passe from these , to the reasons of the doctrine , to vnderstand why these things are soe , and how they come to passe ; and herevnto we haue the more reason , because this that we teach , seemeth to be against all reason , and sence , that man can commonly conceive .

I doe freely professe when first I apprehended it in my hart , it appeared like a strang Paradoxe to my self , a point , incapable of truth , jmpossible to be beleeved ; and therefore I doe not wonder that it should be soe hard of digestion to corrupt nature , and carnall reason , and that it will not downe with soe many : Nature cannot entertaine it , it is grace that must first rectify nature , and then certify it herof . The Lord never put this opinion into any mans hart , nor vrged the practise of it at his hand , before he had refyned his vnderstanding from the drosse and dotage , ignorance , and error , wherewith it stand's defiled by corrupt nature : let vs then stop the mouth , yea , the breath , of flesh and blood , and open the passages of the spirit of God , and giue free vent vnto them , and they will soone shew vs the way ( and that by good reason too ) to be throughly posessed of this point of truth , and that it is most worthy to be creddited of vs , and embraced by vs .

And the reasons inducing vs herevnto , doe arise out of the due consideration , of a double conclusion , which we will propound and proue vnto you , that you may carry them in mynde evermore , as golden & most precious remembrances , worthy to be engraven deepely and perpetually , in our harts , that neither Satan , nor the world , might ever raze them out , but that they might remayne with vs all our dayes , Two Conclusions . even till death . And the conclusions are these two .

1. Noe estate can be evill to a childe of God , but even his worst , is good for him , yea best vnto him . 2. Noe estate can be good to a wicked man , but even his best is evill to him , yea worst for him .

The very worst proue's well to a godly man , and bad is the best , to the vngodly . And in the cleare confirmation of these two conclusions , the reasons of our doctrine will most evidently arise vnto vs , for it cannot but follow , yea flow most naturally in the course of all sound argumentation , that , if the one 's evill be good to him , and the others good become evill to him , then must the meanest estate of the former , be much more excellent , then the greatest happines of the latter .

Now either of these Conclusions resteth vpon vndeniable prooffe and demonstration ,

For the first thus : 1. Conclusion . Prooved . That estate which cometh vnto a childe of God , accompanied with the infinite loue wisdome , goodnes , and power of God , must neede 's be best vnto him : But his worst estate cometh thus vpon him : Therefore it must needes be best to him . Nothing here is so much as questionable ; for sence sayes the first proposition is true , that what come's soe , come's well . And the word of God in the evidence thereof , and the worke of God in the experience thereof , vpon all his afflicted one 's , saith the second is as true ; the third ( then ) must issue vndoubtedly out of them both .

Againe , that estate which worketh towards the furtherance of our best good of all , must needes be best for vs ; But the worst , the most wofull , and distressed state of every childe of God doth worke for the best : therefore it is best for him . In this argument all is sound , for no man can doubt of the first proposition , and the Apostle putt's the second out of doubt , where he saith [ All things , Ro. 8.28 . ( and there he comprehend's the worst things the world can yeeld ) worke together for the best : ] the conclusion then come's in of it selfe . And soe the first ground is cleare .

For the second thus . 2. Conclusion . Prooved . That estate which doth soe harden mans hart , that he becometh thereby least capable of mercy , and most lyable to justice , ( and soe furthereth his vtmost confusion , and eternall overthrow ) must of necessity be the worst for a man that may bee : But a wicked mans best estate doth thus : Therefore even his best estate is miserable to him . No man can with any colour question the first proposition ; and God giue 's vs sound confirmation of the second , Pro. 1.32 where he saith [ ease stayeth the foolish , and the prosperity of fooles destroyeth them : ] here , by the [ foole ] we must vnderstand the vngodly man , and by [ prosperity ] all that which he judgeth most happy to himself in this life . Now if nothing bring a wicked man sooner to destruction then that which he most affecteth , and desireth ; surely , the same is worst of all for him .

Againe , that must neede 's be a mans worst estate which is most accursed of God to a man : But a wicked mans best estate is most accursed of God vnto him : Therefore his best estate cannot be but worst vnto him . The first proposition is easy , and evident ( of it self ) to be beleeved : Deu. 28.17.18 . The second is avouched by Moses , where he curseth in the name of the Lord [ all the , encrease , and store , and fruit of a wicked man , whether of his body , or beast , or ground ] now if his encrease be accursed , then the more he hath , the more accursed he is , and as either himselfe , or any thing he hath aboundeth , soe doth the curse of God abound with it ; if he grow from hundreths to thousands , soe also doe his curses multiply from the Lord who hath cursed the blessings of every vngodly person . Mal. 2.2 . And it is to be marked , ( as a most remarkeable curse ) that he is not cursed in the want of fruit , Note . or barrennes of his body , beasts , or ground , for that would every common man account a curse indeede , but , he is accursed in the posession , and prosperity , and growth of these things ; and this is a more wofull , by how much it is a more wonderfull curse , that a man should haue soe much , and be soe much the more vnhappy by having it . So then , if thus it be , then is a wicked mans best estate worst for him , because it is most accursed to him .

And thus these two conclusions stand vpon cleare and vnquestionable grounds , and are jmpregnable truthes , and being soe , our mayne doctrine must needes issue from them both , as naturally as water from a fountaine ; and that thus .

If no estate can be evill vnto a good man but even his worst is good vnto him ; and ( on the contrary ) if no estate can be good to a wicked man , but even his best is evill to him ; why then , it must needes come to passe , that the worst estate of Gods childe is better then the best of any wicked man : But both these haue beene abundantly prooved , and therefore the truth we teach , is fully confirmed ; for can any man soe much as once doubt at all , whether the meanest good estate be to be preferred to the greatest that is evill ? or demurre whether he should chuse of the two , ( if he were put to it ) a poore and perplexed condition which may helpe him to heaven , or a prosperous and opulent estate , which would hasten him to hell ? Ceartainely this question would soone be assoyled , if it were put to any man ( had he but common sence ) to be determined , for even naturall reason would giue quick resolution , that the worst of that whereby a man might be happy , were to be chosen and preferred , before the best of that which will procure a mans misery .

Why then , the worst of the one being soe good , and the best of the other soe bad , we cannot but yeeld to our doctrine , being overcome by vndeniable evidence both of example , in him that hath tryed both estates by his owne experience ; and of reason , approoving that which he ( vpon tryall ) had practised in refusing the best of the one , to choose the worst of the other . So that if we will beleeue either Moses ( who is the man that hath done it ) to evidence the truth of his faith , or God , who hath magnifyed Moses in that which he hath done , to be truly faithfull , our myndes must be throughly setled in the assured perswasion of what we haue soe plainely propounded , and prooved soe plentifully , and hold it fast vnto our owne harts , as our duty to doe the like , if the Lord shall cast any the like occasion vpon vs , and call vs forth , to try , and declare our faith , by being put to the practise of this truth , to see whether we will soe esteeme the reproach of Christ , and the persecution of the saints , that we will giue over and abandon , the riches of the earth , and the pleasures of sin , to embrace the bitternes of those that are beloved of God , before the sweetest delicates of those who are abhorred of him . A time may come , when it may be our turne either to avouch this doctrine by our conformity therevnto , or deny the Lord who hath avouched it to be his truth . And cursed are they who stand convinced in conscience , of any truth of God , wherevnto they refuse to yeelde obedience .

We should doe well then to doe ( as the wise man saith all wise men doe ) to wit , Pro. 10.14 . [ lay vp knowledg ] even the knowledg of this particuler , to bring it into practise , that our good works suitable to it , may make good , this word of God which hath shewed it to vs , and that therein , every man may become a Moses , to be thus faithfull before the Lord , as he was , in this thing .

And that we may be the better brought vnto it , and haue our naughty harts the more happily provoked to the holy purpose of this heavenly practise ; let vs now proceede from the apparant proofe of the point , to the powerfull application of the same , vnto all such , vnto whome it doth , or may any way appertaine : that is , all sorts of men , both good and bad , saints and sinners ; something it hath to say vnto either of them severally , a sunder , and something to them both , joyntly together . There is very litle truth ( if any at all ) that God revealeth , but it looke's every way , and is of some jmportant consequence to all persons whatsoever , if the sappe and juyce of it be pressed and wrung out , as it ought to be .

Vse . 1 Let vs then in the first place consider of what vse it is to Gods owne people , Comfort to Gods children . and what fruit of comfort his blessed and beloved ones , doe receiue from the sacred truth which we haue sowen , for nothing but heavenly joy , & sweete consolation , can be reaped and carryed in , to them from any thing which the Lord hath revealed from heaven ; for it is written , [ light is , sowen for the righteous , Ps. 97.11 and joy for the vpright in hart . ]

And ( to speake as the truth is ) what childe of God can speake of this truth , or heare of it being spoken , without solace to his very soule , if he haue faith to beleeue the same ? ceartainly , if we be not comforted by it , it is only because we are not confirmed in it ; were we well resolved of it , we could not but rejoyce in the assurance therof .

For why ? what is it that trouble 's and perplexe's a childe of God , but his present estate of misery and distresse ; and the worse a mans misery is , the more wofull is our distraction through the same , and when it come's to the worst , many times we grow from distraction to desperation , and begin to throw our selues into forlorne and hopeles and infernall conceits touching our present condition , and to giue over both our selues , and all expectation of ever being any more happy ; the present clowd of our calamity , is so thick and darke , that we can see no sun-shyne through it , nor dreame of any more good dayes during our lives , but make account to be perpetually miserable and vnhappy , and to be in soe bad case , as none can be in worse , nor many , nay , scarce any , ( as we thinke ) in the like .

Now in this case , what can be more truly sayd to the saints then that of Christ to the Sadduces , Mat. 22.29 . [ yee erre not knowing the scriptures , nor the power of God ] it is only your ignorance that make's you ill conceited of the state you are in , and to mistake both it and your selues soe much as you doe ; did you vnderstand the scriptures , and the power of this truth of God , as we haue made it plaine , it would soone be seene , how wyde you were from the truth of your estate , for , whereas you thinke ( now you are at worst ) it's scarce possible that any body should be soe bad , this truth will tell you , and teach you to know , both that you are now no worse then any child of God may be ; as also that no wicked man is , or can be soe well at his best , as you are and shall ever be at your worst .

And indeede soe much the more sweete and heavenly is the benefit of this doctrine , by how much it expell's the deadly venyme and poyson , of one of the most heavy and hellish temptations that doth vsually sursprize the soule of them that are affected and humbled of God . And that is , the ayme and estimation , they haue taken of themselues and their estate , ( not considered in it selfe , but ) compared Note . with others , who are wholely free , and feele no such sorrow or extreamity as they doe : And commonly the divell carrye's the eye , and settle's the observation of Gods children , only vpon such jmpious , and prophane persons , as escape the misery wherein to they are fallen ; and having fastned them vpon such an object , he then turmoyle's the mynde , and tyrannizeth over the thoughts , and double's , yea multiplye's the vexations of their soules , not soe much that they are in distresse , but , most of all , that others are out , who are notoriously vngodly ; and herevpon , their thoughts doe offer to fly in Gods face , as if he were nothing soe gratious , or righteous , as he is magnifyed to be , seing he lett 's his owne children fare soe ill , and suffer's his enemyes , who are rebells against him , and no better then dogs or swyne , ( in his account ) to be as well as hart can wish : and it is kindnes , or justice , in any earthly father to vse his children worse then his cattell ? and if not , how much lesse loue , and more wrong , must it be in him that is heavenly , who make's himself the mirrour of all mercy , and favour : and then as God is thus censured , soe are wicked men applauded , and the generation of the just condemned .

Satan hath not set vpon a few with this suggestion , and there are not many who haue beene assaulted , but they haue beene foyled . The stoutest of Gods army haue shrunke shrewdly , and well neere fainted through frailty , a man would wonder to see such mighty champions soe miserably dishartened , and discontented , when they haue taken notice how themselues haue beene afflicted , and other ( most vngodly persons ) exempted from the evills wherewith they haue beene heavily laden so long .

David was soe deeplely discomfited hereat , that he began to conceit well of wicked mens estate , and to question ( yea , and condemne ) his owne , and all the people of God , concerning this thing , when he saw the prosperity of sinners , and the misery of himself . Let himself giue vs evidence how he was gastard , and like to haue gone quite beside himself , yea to haue fallen , right downe , the divell had so mislead him , and trip't vp his keeles , that he was even gone and ready to giue over all : Psal. 73.1.2.3.4 . we haue the particulers related by himself at large in the seaventie third Psalme ; where he tell 's vs , how this very thing had like to haue cost him an jrrecoverable fall , and had wounded him almost incurably ; and how much a-doe he had to bring his hart to the due consideration of this matter , and to temper his mynde which was soe mightily distempered , with doating on his owne distresses , and dreaming of their happines ; and when he compared these together , ( to wit , their welfare , and his owne affliction ) he was in a heavy taking , and growing toward a hydeous resolution ; even ( as it were ) to hang his religion on the hedge , and to joyne himself to such as were hellishly jrreligious , because at the present they were in better case then he . Neither was this temptation for a litle time , nor did it , ( during the time it helde him ) trouble him a litle , but it stuck long by him , and bitt by the bone ; insomuch that he could not either easily , or quickly , come to settle himself into better , or sounder thoughts , that he might stay himself vpon the truth . And why , ( I pray you ) did his owne bad , and their good estate trouble and puzzle him soe much ? was it not because he was not either at all informed , or not well advised of this truth we teach from God , who hath avouched vnto vs ( as we haue heard ) that the worst estate of his owne people , is incomparably beyond the best prosperity of wicked persons ? Had David learned this lesson well , all this labour , and danger , had beene spared , and he had beene well able , to haue waded happily through the deepest temporary vnhappines , the world could haue brought vpon him .

Nor was David the only man in this conflict , but good Ieremiah ( a man of no meane piety , or ordinary parts ) he was also very sorely put too 'te in this particuler , and never soe neere a conquest in any combate , as in this : his owne mouth shall say how he was amazed , and put to a pittifull non-plus , when he considered , Ier. 12.1 2.3 : the course of Gods dispensation of these owtward favours . That God was righteous he durst not deny , he knew it right well ; but a reason why wicked men should be in rest and peace , and himself so wretched , he could not any way comprehend : this he saw , that they were had in honour & admiration , he was in contempt and derision ; hereat , he was at his witts end with wondring , and though he confe'st he durst not enter into disputation with God , yet he is bold to aske him the question , and entreat him to tell him , how , and why , they are in peace , and are planted , and doe prosper , that transgresse rebelliously ? whereas with him ( and other of Gods holy one 's ) it was nothing soe , but contrarywise all misery and calamity that could be , came vpon them ; how this should be , he could not tell , he desire 's to talke with God about it , not being sufficient to answer & satisfy himself in this thing . And how came it to passe that a Prophet of God , of surpassing sanctity and holynes , of extrrordinary vnderstanding and knowledg , a man mighty in grace , of an jmpregnable spirit , was thus battered and beaten downe with this weapon ? why surely , for ought we can see , the only reason was because he had not yet girt on the powerfull sheild of this precious truth , to saue him harmeles of the dreadfull dynt of that poysoned sword wherewith he hath hurt soe many holy saints of the living God ; had he beene armed with the evidence of this doctrine , and able to haue sayd ; [ thus ] why ? the very worst of a child of God is beyond the best of an vngodly man , this point had never made any scruple , nor beene occasion of any doubt , or demurre in his mynde , himself had beene soone satisfyed , satan had beene soone confuted , all , on all sides had beene so well resolved , that either there would haue beene a quick end , or no beginning of this busines .

Vnto these two , it were too easy to instance many more ( in Gods booke ) as great , and as good as they , who haue beene surprized in the same kinde , but it is needles to multiply more that haue beene soe assaulted , for we want not , ( if we looke well about vs ) those that at this day , are in like manner tempted , the temptor having tryed this bayte and found it to ensnare so many , make 's vse of it still , & ever will , because of the prevailing experience of the same . Doth he not come vpon Gods people now , and ( in like manner ) vpbrayd God to them , and them to themselues ; happing to make them weary of the way of God , and to encline to his course ? what ( saith he to a persecuted and afflicted Christian ) is this the God you thus magnify , for infinite wisdome , power , providence , kindnes , loue , mercy and favour , that in all these he is admirable , yea incomprehensible ? and are you those redeemed , and beloved one's , for whome all this ( and I know not what more ) is reserved ? are you his sons , daughters , his deare spouse , yea , neere as his owne members ? i' st possible , he should be thus good , and you in soe ill case , and others whome he make's you beleeue he abhorr's , and neglect's , to enjoy the common mercyes which you want ? How can this stand either with his mercy , or your piety ? with his good promises or your godly practises ? it cannot be but either he must not be the God you make account off ; or you not the men you jmagine your selues to be ; ceartainely either his goodnes , or yours must faile , seing soe it is , that you are in worse case then they that are starke naught ; were he such a God , or you such men as is supposed , it would be otherwise then it is , both with you and with these wicked one 's ; they should haue lesse prosperity , and you more happines , you should be in better condition , and they in worse .

And if once he haue but brought vs to make question either of Gods goodnes , or our owne , he hath enough , to make vs wholy miserable , in suspecting both the goodnes of Gods nature , and of our owne grace , because he well knowe's the Lord cannot endure , but doth abhorre , both his owne , and his childrens state to be mistrusted , inasmuch as ( befides , the detestable dishonour offred to his owne most glorious majesty , to be brought vnder the distrust and jealousy of his creature , as if he were not that he seemed to be ) the divell is herein gratifyed , and his lymmes are applauded , and the gracious saints , and sons of the most high condemned , as if those who by the word of God seeme to be his best beloved , ( in regard of the many glorious things that are spoken of them ) should ( by his worke ) appreare to be most neglected , ( in regard of the many greivous things that lye vpon them ) , and on the other side , such as are laden with many terrible threatnings in the scriptures , should confute all that is therein denounced against them , by the perpetuall experience of a prosperious condition for the greatest part of their dayes .

And this was the thing about which Iobs freinds lay at him soe hard from day to day , and would haue had him giuen vp all , and graunted himself an hypprocrite , being perswaded themselues , and doing their best to perswade him , that it was an absolute jmpossibility , and a thing simply incompatible Both with Gods justice and mercy , And with Iobs religion , and piety .

That he who was ( by Gods owne mouth once and againe ) commended to be the best , Iob. 1.8 . cap. 2.3 . ( one of them ) in the world for goodnes , should become the wofull spectacle of the whole world for extraordinary evill of affliction and distresse . But Iob himself was wonderfull happy in this passage , and knew well how it was with him before the Lord , and all that they could vrge , did not make him start a hayre from his integrity ; hence he call's them miserable comforters , and Physitians of noe value , and comfort 's himself with that assurance which his soule did finde in the vndoubted evidence of his eternall happines , which the eye of his faith could clearely , and comfortably discerne , through the thickest of his present calamity and tribulation .

He well knew ( which we must all learne , and labour to know ) that our present estate in this world is no good glasse , or spectacle to looke through , and to represent a childe of God soe to vs , as the Lord looke's vpon him , and as before the Lord we must esteeme him ; noe , nothing is more deceivable , and lesse to be trusted , then the visible condition of any man , in respect of his temporalityes , which may flow , yea overflow , to the most prophane , and fall , and ebbe , even a-dry , to the last drop , from the heires of heaven , as most vsually they doe ; and though they doe , yet are they much more happy when they are wholy empty , then the other can be in their most abundant fullnes ; and better in the depth of their misery , then the men of the world in their highest strayne , and greatest streame of prosperity . And were our vnderstandings soe enlightened herein , that we could be stedfastly setled in the infallible perswasion herof , this prevayling plea of the temptor , would prooue a meere nullity , a very vanity , and we should be able , not only to endure , or holde out , in such a hard time , as we cannot shun ( as divers of Gods deare children haue done ) but with Moses , rather make choyse of such a meane state , and forsake a better , to approue , our obedience , then to dwell in the tents , and enjoy the delights of the vngodly , vpon such tearmes , as ordinarily their tenure is taken , and holden , ( betweene the divell , and them ) here in this world .

Let no mans temporall condition then , be the least occasion to call his spirituall , or eternall state into question , be it farre from every faithfull man to judge according Note . to such owtward and vnceartaine appearance , God never built his goodnes to vs , nor our happines before him , vpon such sand , which will swell , and sincke , vpon the shift of every wynd , and surges of every tyde , the foundation of his loue is more firme and vnmooveable . And know , there is no happines in the whole earth , good enough to be the least token of his true loue , nor any earthly evill vnder heaven , bad enough ( even at the worst ) to distemper the harts of his elect , in the least , yea though all the poyson and malignity thereof , were possible to be emptyed vpon one man . He that hath assured vs that our worst , doth exceede the best of other men , would haue vs harten our selues , and solace our soules herein , knowing that the true weight of this most worthy truth , will overpoyze and beare downe all temporary affliction that hangeth on , or presseth downe in this present evill world .

Be it graunted , ( for it cannot be denyed ) that the worst end of the staffe is in the hand of Gods people , and that it is ill with them , when worse men fare well , let the divell haue thus much yeelded , if he will dispute the case ; ( truth is able giue error some advantage , and yet conquer too ) well , what will he herevpon inferre ? what shal be his forced and infernall conclusion of this our free concession ? why this that Gods people are in worse case then wicked wen ; well , be it soe , and what of that ? say , they are , will any thing follow to their true discomfort , whose soules the Lord would not haue made sad ? if any thing more then this , let the divell say his worst , and produce , and presse it , to the vtmost , but if this be all , all is nothing : Satan is confounded , we are confirmed , wicked men are befoold ' , in all this ; for why ? though ( in some earthly , and temporary sence ) we may say , our case may be worse then theirs , and theirs better then ours , yet God hath given vs to know , that in spirituall and heavenly consideration our worst is better then their best , and this proposition we doe , and dare avouch , in the face of our feircest adversary the divell , or the most furious of those tyrants which he provoketh against vs ; who thought to inferre some hydeous and hopeles consequence out of these poore premisses , whereas nothing can issue from our perplexity , and their peace , by any sound evidence , but that which wil be Glorious to the Lord , Ioyous to his people , Greivous to the vngodly , and Mischeivous to the divell himself ,

Who observing vs thus compleately armed , against his mightiest engyne , must now , either with shame give over his olde trade of tempting , or with sorrow giue over his jdle hope of prevayling , and begin to thinke himself lesse able to conquer vs , and every child of God ( who hath this hope ) to be more then a conquerour through Christ , who hath loved them , Ro. 8 . 3● . and in his loue made thus much knowne vnto them , to make them most harty , in their hardest estate .

And now ( beloved ) is the accuser of our bretheren ( and of our selues ) cast out , and overcome ; we haue woone , Rev. 18.10 . he is downe , for at the lowest , he see 's that we know our selues to be farre aboue all his lymms , even all the highest , and happiest , they can be in : and seing he perceive 's that we now vnderstand this truth , what hope hath he to make vs by any meanes miserable , seing we can beleeue that we are more happy then any of his can be , in our greatest misery .

And that we may be the better enabled in our selues to overbeare him , let vs descend from the generall notice herof , vnto those particuler instances of all kinds of evill wherevnto we are incident , and we shall finde true cause tryumphantly to out-face him in every of them , from one to another , as we may haue occasion to enquire into them in order .

Put the case where you please , nay let Satan haue leaue ( if you will ) to particulate where he will , in those miseryes ; which he imagine's may be most for his advantage , and our damage : whether poverty , or captivity , or infamy , or tyranny , or death it selfe ; we shall sufficiently solace our selues , and silence him , in each of these .

Let vs looke a litle into them severally : Poverty . Is not the poverty of a childe of God better then the wealth of the wicked ? let Lazarus , and Dives be the men that shall decide the matter ; I dare say you haue read , and heard of them both , in Gods booke ; the one is described by his penury and want , the other by his superfluity and abundance : the one fared deliciously every day , and was sumptuosly arayed in purple and fine lynnen ; the other had but rags ( and scarce them ) to cover him , and desired but the offall or reliques of the rich mans table to refresh his hungry body , and to fill his empty belly . Now , ( I pray you ) which of these two , was in the better case , and which of their two conditions would you chuse , all things considered ? I suppose no man that hath heard all the truth that is tolde of them both , but he had much rather be in Lazarus poore state , then haue the riches of the other , and soe the poverty of Gods child , is happier then the vngodly mans abundance ; and that which was here but parabolically propounded , Ps. 37.16 Prov. 15 16. cap. 16.8 . vnder these two persons , wil be found really true betweene any two in the world , in their condition . [ Better is a litle ( saith David , first , and Salomon once & againe ) that the righteous hath , then the plenty & store of a wicked man , nay , of many wicked men . ] Our least doth much exceede their most , in every respect whether of money , meats , apparrell , or watsoever . Imprisonement .

Againe , is not our restraint , and jmprisonement , better then their liberty and freedome ? Let Gods child be the prisoner , and the jmpious person be free at pleasure ; a prison wil be found happier to him , then a pallace to the other . It may soone be tryed betweene Peter , Act. 12. and Herod , the one was in hard restraint , even in chaynes , the other might goe where he would ; yet ( I warrant you ) he that reade's the story of these two , and count's the middle and both ends , would rather be Peter in the loathsome dungeon , then Herod in the highest admiration . Base vermine devoure Herod in all his pompe , magnificence , and royallty : the Angell of God guards , Peter in restraint , and bring 's him out miraculously , and joyfully ; and this is left recorded of God to comfort vs ( inasmuch as nothing is more against nature , then to be caged vp , and kept in ) that we might know , that our God can make that restraint more happy to his , then another mans enlargement can be to him . The byrd it is kept in a cage is safe , and well provided for , of all things meete to make him sing ; but the vulture , and kyte , often prey vpon those that fly in the open firmament of heaven .

Nay , say it come to captivity , Captivity . ( which is a strayne of extraordinary restraint ) put case Gods childe be taken captiue , and kept in slavery , and that Gods enemy be the party in authority to detayne him there , and to tyrannize over him in a strange land : I make no question but the captivity of Gods people shal be found to be a condition more truly comfortable , than another mans eminency , yea soveraignity , though he were the King of that countrey wherein they are kept in bondage . Daniell and Nebuchadnezzar shall decide it , the one ( viz: Daniell ) was the captive , the other was the King , let any man say ( who hath considered what is sayd of them both ) which of the two he would chuse to be . Surely , if the odd's had not beene extraordinary , in the comparison , and proportion of these estates , Moses had made no good match , in leaving to be a Courtier to become a Captive ; but he well knew that the meanest and most oppressed Israelite in Egypt , was more happy then that mighty Monarch , that kept them vnder . Soveraignity in a Pagan , is not comporable to slavery in a Christian . Let God giue sentence by his revealed word , and it wil be apparant to be a truth vndeniable and vndoubted . A throne , and a crowne cannot be so good to another , as a cottage , yea , a dunghill to those that are the Lords . Againe , Persecution . is not our persecution better then their pleasure ? and are not our very distresses , beyond their delights ? I thinke the three children in the fiery fornace , will soone satisfy vs for that , Dan. 3. for they were in more comfortable plight in the midst of these feircest flames , them he was who cast them in ; and that the tyrant himself is forced to confesse , & also maketh decrees to confirme the same vnto others , that out of his mouth , all men may know the power and favour of the Lord to his owne , in sweetening their extreamest bitternes ; and his wrath and vengeance against all vngodly ones , in envenoming and poysoning their greatest sweetnes . God hath many precious comforts for the persecuted , but nothing but curses and plagues for persecutors . The very infamy and reproach , of such as suffer for the truth , doth surpasse the honour and reputation of those that cast contempt vpon them ; for the Lord doth renowne the one , and renounce the other : Men fawne vpon mighty tyrants with glorious titles , but God doth frowne vpon them as base and ignominious persons . How many pages of his sacred booke are perfumed , with the odour of their sweete names , who haue beene disgraced for God ? and how many stories doe record the rotten , and stincking memory of their oppressors ? the one goe for glorious martyrs , the other for egregious and defamed malefactors . And this made some who mockt the Apostles at the first , Act. 2. when they had afterward better bethought themselues , they left mocking , and became disciples ; they gaue over reproaching , and fell to professing the gospell ; and they had no reason thus to doe , had they not knowne that it had beene more excellent to haue beene an infamous Christian , then an honorable infidell .

But passing over all these , and supposing the worst that can come , Heb. 12.4 . ( if the worst doe come to the worst ) if men must resist to blood , and that Death must end all the foresayd afflictions , of poverty jmprisonement , captivity , persecution , infamy , and whatsoever can be endured in this life . Is not our Death , better then their life ? yea , God hath sayd it , as it may appeare in that which he hath enforced from the mouth of a most wicked man to witnes it . What say you to Balaams wish , ( and that vpon his best thoughts ) when he had but the taste , and seene ( as yet ) but the glympse of the happines , and glory of Gods people ? even Balaam who came of purpose to curse and maligne them , and therefore , ( vnto him ) it may well be thought , the life of Gods people was as bad , as a death , and worthy of his vtmost excecration ; yet noe sooner had God shyned a litle vpon him , only with some litle light , ( without all life ) of this truth ; but the man is more in loue with the death of the righteous , then with his owne life , and would gladly cease to liue as he did , to dye as they doe ; his wish shewe's enough to make this good with advantage , how earnestly doth he vtter it ? Num. 23 10. [ Let my soule dye the death of the Righteous , let my last end be like vnto his ] and no man in common sence can wish any thing but that which either is indeede , ( or in his apprehension ) for his owne welfare . Moreover how many singuler respects are there wherein , the death of Gods childe is to be preferred to the life of a wicked man ?

Our death is precious , Psa. 116.15 . Psa. 15.4 Phi. 1.23 2 Pet. 2.10 . 1 Cor. 15. Their life is vile , Our death desiderable , Their life abhominable .

Thus in the last enemy which is death , we overgoe the vngodly , and are , ( or ought to be ) soe farre from changing liues with them , that we will not giue our death ( which is the worst that can befall vs in this world ) for their life , which is the only darling they desire beyond all other , to enjoy vpon the earth .

And soe we haue seene in all these particulers severally , how the odd's is ours in all respects , there 's more to be got by our greatest evills , then by all their best good , instance where you will , it 's evident , in every thing which can be named , or conceited .

I will now speake but once more ; and that shal be of all , and every of our evills summ'd vp together , and gathered into a totall , that as in the Items before , soe now in them all at once , it may appeare , that the whole masse of our misery , or the greatest measure therof , that can be powred in , pressed downe , even till it run over vpon vs , is more happy , and much better , then all the good things , that can be cast vpon wicked persons , yea though the whole world should empty all her fullnes , and excellency , to giue them the largest contentment , that could be wished .

And we will giue you sufficient security for the truth herof , in one that is beyond all exception , to wit , Iesus Christ , who was a man of sorrowes , a mirrour of miseryes , in whome all kinde of calamity did combyne , and settled it self vpon his sacred person , ( considered as he was man ) seizing both vpon soule and body at once , & in inexpressible manner vpon both , and either . It would be too tedious to particulate those severall passions which he felt , neither indeede is it more possible for vs to declare them , then to endure them : How was he handled , and humbled , of God , of men , of devills ?

Of God , in justice , seing he suffered in mans stead . Of men , in mallice , being instigated by the divell . Of the divell , in outrage , being permitted of God to afflict him .

The severity of Gods law , the extreamity of mans cruelty , the vtmost of the divells tyranny , was excercised vpon him ; betweene these three , he carryed ( at once ) the vengeance of heaven , the malignity of the earth , and the despite of hell , all these envenomed vyalls being full of his fathers feircest wrath , and most dreadfull indignation even to the loathsome lee's , and poysonous dreggs , were powred vpon his precious soule and body , soe that he was all over drentch't into the most wofull condition that a creature could be , as carrying the malediction of the most mighty God , and that whole curse , which was due , ( by divine law ) to mankindes corrupt nature in the elect .

Now take him at the very worst , and vtmost of all this evill , jmagine him as betrayed by Iudas , apprehended by the High Preists servants , pynnioned , and arraigned before Pilate , & there reproached blindfolded , buffeted , and every way most barbarously abused , with thornes , rods , and whatsoever could be done to his jgnominy , and misery , follow him from thence to his Crosse , and thinke what he endured there , in sight of all men , besides the vnseene sufferings of his soule , before in the garden , and now againe , which made him fill the firmament of heaven with strong , and strang cryes , as being simply insufferable to a meere creature , ( without the vtter destruction of the same ) vnlesse it had a Duty to support it . And in this basest , bitterest , and most heavy condition , set by him some one among the sons of the mighty , & conceit that man in a compleat contrariety to all this , put vpon him all the pompe , pleasure , principality , power , honour , & whatsoever hart would haue ; aignify him with the dominion of the whole world , and let all the crownes vnder heaven be brought into one , and set vpon his head ; nay , diesy him ( as Herod would haue beene ) and make him the only Monarch of mankinde and that nothing may be wanting to his absolute welfare in a temporary , and terrenall estate let all mynes yeeld him treasure , all fruits giue him pleasure ; yea thinke him as much more happy aboue all men , as Christ was more miserable then any man . And when these two shall stand together ( thus ) in thy thoughts , say which of the two thou judgest in better case , and in whethers estate thou wouldest chuse to stand ; either in Christs at the morst , or this mans at the best . I make no question but every true Christian would quickly determine the case , and make his choyse , and none but the Atheist , or infidell , would take any part with the other . Why then , is it not playne that the greatest heape of most heavy vnhappines , being piled vp together , and throwne vpon the person of a childe of God , is more light , and easy to beare , beyond all comparison , then mountaynes , or mynes , yea , or whole worlds of wealth , and whatsoever els of the best things , that can be either devised , or desired , to fill the sensuall hart of sinfull man . These two then , ( thus considered ) doe cleare the case , and make our comfort vnquestionable that all our evill exceedeth all their good , and that therefore , though the Lord , doe please to lay his heavy hand vpon his owne , and to let those prosane one 's goe free , and vntouched , and soe to seeme to be in better case then we , yet now we see not only by prooffe of evidence , but also by powerfull experience , that the worst we haue , is better then the best they can haue ; our miseries are beyond their mercyes , yea , our hell , exceede's their heaven , and soe they sillily insult over vs , but we justly over them ; and Satan is but a foole to turmoyle vs with these perplexed thoughts , of the welbeing of his vassalls , and our ill condition , vnlesse he could overturne , and take away the ground of this glorious truth , which overturne's him , and make's vs to glory and tryumph in our most greivous tribulations , vnder the blessed hope of much present , and of infinite and everlasting faelicity to come to vs , for ever and ever , in due time .

And beloved , vpon these premisses ( thus considered ) we ought to be soe farre from wondering at our miseries , that we should rather turne all our admiration vpon our selues , and begin to wonder at our owne weaknes , ignorance , and infidelity , and to be wayle our wonderfull want of faith in this heavenly truth ; which if it were well beleeved , and applied of vs , might and would , be soe farre from encreasing our cares , Jam. 1.2 . that it would rather cause vs to [ account it exceeding joy when we fall into many tribulations ] and in stead of blessing vngodly men in our thoughts , at their best , we would blesse God for the basest , and most dejected state whereinto it should please him to suffer them to cast vs : did we know all , we would soone be weary of their welfare , and most willing to vndergoe that condition which is reputed most wretched and wofull .

Shall we lanch a litle further into the deepe , and discover the rich , rare , and hydden treasures of this heavenly truth ? that by our knowledge of them , we may truly finde , 2 Cor. 1.5 that [ as our afflictions doe abound for Christ , our consolations should abound , ( yea superabound ) much more , by Christ , ] and also , that the surther we wade in the particulers of our woe , we shall still descry more abundance of blessed joy , and celestiall consolation flowing so fast vpon vs , that therein we may swym and bath our selues , in our greatest bitternes , and by it , be sweetely saved from sinking in that sea of sorrow and distresse , wherein soe many doe most miserably ( as in a bottomles gulfe ) drowne and overwhelme themselues irrecoverablely . Assuredly if we come to survey the happy , and worthy , differences of our worst estate , and their best , and what singuler and surpassing advantages we haue of them every way ; we should ( at once ) gather both much more abundant assurance of this truth , and also evidence of jncomparable comfort from the same : inasmuch as it will vndeniablely appeare , that in our heaviest estate , our state is soe heavenly , as may , and will , ( being rightly ballanced ) wholy overbeare all discomforts that can come vpon vs ; & teach vs to trample tribulation vnder our feete , as a thing more fit for our holy contempt and scorne , then for our carnall care or feare .

Let vs then make our approach , and draw neere to some few , of those innumerable particulars , which we might readily produce ; instancing in such only , as for evidence are most vnquestionable , and for consequence most comfortable . And the neerer we come , the more will our joy arise , and encrease vpon vs , by the bright beames of that blessed and celestiall light , that shyneth from heaven soe gloriously , in every severall difference and advantage betweene their best , and our worst estate . For you must know , that as the difference . soe the advantage , betweene our condition and theirs , is exceeding great , and beyond all dimension , yet we will ay me & guesse , as we are able , to vnfolde such as we shall finde most playne , & most plentifull to our propose in hand . To come to them then : The first is this .

1. Advantage . 1. A childe of God is blessed in his worst estate , and an vngodly man is accursed in his best .

Can there be a wyder difference , or a worthyer advantage then this ? the difference betweene things blessed and cursed of God , is the most that may be , for God make's these two , the vtmost extreames , both of all naturall , spirituall , and eternall good , and evill , and the advantage is the same with the difference , that is to say , as much as can be vttered or expressed : but let vs try the truth herof in this particuler , wherof we speake .

And that we may soone doe , for we haue a most sure word of our Lord and saviour Iesus Christ to secure our soules of the same , Looke we into that part of his owne most excellent sermon which we finde Luke . 6. Luk. 6. where he bringeth in , both the righteous , and the sinner , and presenteth either of them vnto vs , in their owne habite .

The godly at the worst , ver. 20.21.22.23 . The vngodly at the best , ver. 24.25.26 .

The former ( viz. : the faithfull ) are considered in their Poverty , Hunger , Sorrow , and Contempt , but they are blessed in them all : no Poverty but blessed , [ Blessed be yee poore , ver. 20. ] no Hunger but blessed , [ Blessed be yee that hunger , ver. 21. ] no Sorrow but blessed , [ Blessed be yee that mourne , ver. 21. ] no Contempt but blessed , [ Blessed are yee when men revile you &c. ver. 22.23 . ] And ( beloved ) are not they a blessed people , and their state blessed every way , whose very crosses , yea curses ( as the world accounts them ) are blessed ? Can they want any thing to make them infinitely blessed , whose very want of some blessings is soe blessed to them ? Had not he [ who is God to be blessed for ever ] preached this point , Ro. 1.15 . who could haue consented , and set to his seale that it had beene true ? but himself was hungry , and blessed ; poore , sorrowfull , contemptible , and blessed in all these , he spake what himself in our nature did feele , and what his members ( partakers of his nature ) by grace , should feele ; to wit , that if the world and the divell will keepe them every way perplexed ; he will ever keepe them ( as God his father kept him ) happy and blessed . If they must be poore , and hungry , greived , and defamed , it shal be Blessed hunger , Blessed poverty , Blessed reproach , and Blessed greife , doe the world and the divell what they can ; when they haue done their worst to Gods children , the worst they can doe , shal be well , and happy to them .

The latter ( viz: the profane ) they , ( on the other side ) are set out to the vtmost , the most is made of them that can be , we haue them brought in ruffling in their Riches , Saciety , Iollity , and Honour , but they are wofull in all these : no wealth but wofull , [ woe be to you that are rich : ver. 24. ] no fullnes but wofull , [ woe be to you that are full , ver. 25. no myrth but wofull , [ woe be to you that laugh , ver. 25. ] no honour , but wofull , [ woe be to you when men applaud you , ver. 26. ] And are not they a wofull people , to whome all wealth and welfare is wofull ? whose very comforts and blessings ( as the world accounts them ) are accursed ? Can they want any thing to make them infinitely miserable , whose very mercyes ; are miseryes to them ? The Lord hath entayled an eternall woe , to all those things wherein they place their welfare . Their blessings and Gods curse , cannot be severed ; they are simply inseparable , and shall so deaue vnto each other for ever , that as they can laue no joy in any happines appertayning to others , soe they shall haue none , in that which they posesse themselues ; but whensoever they read , or heare any thing , out of Gods booke , touching any temporall benefit comming towards them , it must be vnderstood with a vengeance adhaering to it , ( so farre as their part goeth in it ) before they shall enjoy it .

Now what a mercy is it , to haue every bitter thing sweetned , every evill blessed ? And what a misery is it to haue every sweete thing poysoned , every good thing accursed ?

This is our first advantage , and the odds standing vpon these tearmes , of an evill state blessed , and a good condition accursed , every jdiot would soone determine which of the two , to chuse ; Is not a good estate to be desired on any tearmes , and a bad , on none ? I thinke every man would be glad of a blessing vpon any condition , & entertayne a curse , vpon none . And now judg ( I pray you ) betweene saints , and sinners , which of both are in better case , howsoever it stand with either of them , in the best the one may haue , and the worst that can befall the other ; and according to this apparant evidence , giue vpright sentence , whether the most vnhappy among the children of God , be not in more happy case , then the most happy among the children of this world .

And thus farre concerning our first advantage . The second is this .

2. Advantage . 2. A child of God at his worst , hath no true , or reall evill vp pon him , but only the appearance , or outside of the same . A wicked man at his best , hath nothing but that which seemeth to be good , and is ( jndeede ) evill .

And this advantage is most evident on either part and vndeniable in both . For first , for the childe of God he hath his part and interest in Christ who having taken part of all the evills incident to the elect , hath by his owne suffering and enduring of them , deprived them of their venyme and poyson , pulled out their sting , and abolished whatsoever was truly evill in them , and sanctifyed them soe , as that he alone did beare them as curses , we ( at the most , and the worst ) doe vndergoe them only as crosses ; vnto him , they were as just punishments for vs , vnto vs , they are nothing but mercifull chastisemets : they were due to him ( in our nature ) by law , Pro. 3 . 1● He. 12 . 1● & became part of the malediction thereof ; they come to vs , only as tokens of kindnes & loue , so saith the spirit of God once and againe .

Againe , for the vngodly man , he is miserably gul'd , and cosned , as concerning his condition , having somethings which seeme to be good , but being well sifted , and searched into , are found to be nothing but reall evills . For why ? we know , sin and rebellion did not only bring in plagues , wants , and miseryes ; but also it brought mischeife , and rottennes , and wretchednes , vpon the good things God created for vs , and made them evill to vs , not in their privation alone , but even in our posession of them also , as was noted in the former advantage . Now this curse that by sin cleaveth to the blessings of God , is ( as was also aforesayd ) inseparable , to the sinner ; because his sin is not remooved from him , or satistyed for him , by Christ , vnto God , in whome , he himself having no parte or portion , but remayning vnder the power and rage of sin , and right and posession of Satan , soe doe also , all those things likewise which he doth enjoy , remayne vnder the malediction of Almighty God , and in them , he is as much deceived as he is in himself , who though Note . he seeme to be , ( at least to himself ) as good as any , yea , it may be better , ( in his owne conceit ) then the best of the Lords beloved ones ; is yet , but a lymme of Satan , an ympe of hell , and no such man as he made account he was . So that himself is no such person , and all he hath , are nosuch things , as they are conceited to be , being reputed good , but discovered to be stark naught . I ooke what we are before the Lord , such are all things to vs which we haue , they can be noe other in his sight .

But shall we heare the Holy Ghest speake in this point , and that from them ( or rather in them ) whose experience doth actually justify that which we doe avouch . Looke ( I pray ) and obserue , yea admire , the Apostle Pauls evidence in this particuler , he was a man that had tryed the worst that could be endured , and the worst ( he saith ) of that he felt , is only this , that it only seemed to be worse then jndeede it was found to be ; nay , ( on the contrary , ) that it was but a shaddow of evill , 2 Cor. 6.8 9.10.11 . and a meere appearance therof , without any substance , or reall sence of the same at all . Take we notice of his words , as we finde them , and we shall see this point jmpreguable : he speake's ( purposely ) of his miseryes , persecutions , and distresses , of all sorts , and in them all , what saith he ? why even this , that the worst of them were not the things themselues they seemed to be , but only some shewes , or outsides of them : their sorrow was no more but this , [ As sorrowing and yet all wayes rejoycing ] their poverty but this , [ As being poore , yet making many rich their want but thus , [ As having nothing , yet posessing all things ] and soe of the rest , insomuch that he breake 's out most affectionately , ver. 11. O Corinthans &c. as if he should say , Oh deare Christians if you did but know how well it is with vs at our worst , how the Lord doth grossly infatuate the Divell , and befoole wicked men , in suffring them to conceit how vnhappy we are , through the evills they cast vpon vs ; and how he doth graciously comfort vs , in taking away the evill , of all these evills from vs , soe as that , we are nothing soe afflicted , or distressed , as they dreame vs to be , but ( on the quite contrary ) we are cheered , comforted , and encouraged , that we can , and doe rejoyce excedingly , in the vtmost extreamityes of all , that they are able by might , or malice , to inflict vpon vs : if this were but knowne to you as it is felt of vs , you would rejoyce together with vs , and be perswaded ( as we are ) that no more misery can come to a true Christian for the profession of religion , then may remayne , and well consort with all the joy , peace , solace , and happines , which hart can wish . And in this declaration the Lord hath enlarged our harts to tell you that truth which the world cannot receive , nor beleeue ; to wit , that the worst we can endure , may consist , with the best we can desire . The mischeifs men bring vpon vs , of sorrow , want , &c , are but pictures or jmages of these things ; but the joy , fullnes , &c , the Lord giue 's in the middest of them all , are true , and reall , sound and substantiall consolations .

But now on the other side , for the vngodly , it is not soe with them : all their good things are evills indeede , how good soever they seeme to be . Haue we not shewed them to be all in the generall denounced as curses to them from Gods owne mouth , Deut. 28. and if we come to particulers , will not every severall blessing , prooue a curse vnto them , vpon due search ?

They haue myrth , Pro. 14.13 . but such as [ in the middest wherof the hart is heavy ] , and doe they not droope many times jnwardly , when outwardly they are frolike and joviall ? God saith they doe , and some of them haue shewed it to be too true ; it is but mock-myrth they haue , lent them by Satan to delude them a litle while , & to be taken from them by God , at a moments warning , whensoever he shall but offer to frowne vpon them in the least .

They haue wealth , ( and the world sayes , that they who haue that , haue the blessing of God ) but what is their wealth ? seemingly good , yea that which make's them the best men , in mens judgment : but if you wil be judged by God , who hath spoken it , he call's it by so many odious epithets as must needes perswade any man that it is nothing lesse then good jndeede : take a few for a taste , is it not called Hurtfull , Eccle. 5.12 . Deceitfull , Mat. 13.22 . Dangerous , 1 Tim. 6.17 . Filthy lucre , 1 Pet. 5.2 . Vnrighteous mammon , Luk. 16.

With a multitude more of most loathsome appellations to the same purpose , by any one of which , nothing that is truly good , was ever entituled .

And what we say of their wealth , and myrth , might be sayd of the honour , and pleasure , of these men , and of all their contentments whatsoever ; all and every of which , vpon true and serious inquisition , would be found no such matters , as they are made account to be , in the weake jmaginations of wicked men ; but things , quite contrary to the great opinion they haue of them .

Now what a wyde difference , and what a worthy advantage is here ? that a childe of Gods worst , is but seeming evill , and true good , and an vngodly mans best , is but seeming good , and true evill ? Surely a litle deliberation would serue , to a full resolution of any mans choyse of these two , which he would haue , whether the former condition , or the latter . And this is our second advantage . The third followeth . And that is this .

3. Advantage . 3. That the soule of a childe of God is safe , in the worst estate he can be in , in this life ; but a wicked mans soule is in most danger when his estate is at best .

Let the Lord speake for both , out of his blessed word , we know he will not , nay , cannot but say true for either side . For the faithfull and their safety first . Christ fortell's Peter of as much misery as might befall him , Luk. 22.31 . when he signifves vnto him that [ Satan had a desire to wynnow him ( with the rest ) as wheate ] that is , throughly , exactly , to the vtmost ; by which words he meant to giue Peter to vnderstand what miseryes he was like ( for the truthes sake ) to vndergoe , and how it came to passe accordingly , by Gods permission of the Divell , and the power , and malice of his adhaerents , the story of his denyall before Christs death ; and the relation of his life , and death , in the booke of the Acts of the Apostles , doth abundantly evidence , and declare . But wherewith did Christ comfort Peter , when he tolde him of this outward discomfort and danger ? why even with this very thing , ver. 32. [ but I haue prayed for thee , that thy faith faile not ] which was as much as to say ; though many persecutions , and perills may surprize thee , to the endangering of thy life , even vnto the death , yet know , thy soules estate shal be secured , the power of grace in thee , the assurance of glory to thee , shall in no wise faile , that shall stand fast for ever , whatsoever becometh of thy temporall part , which will perish .

And not to Peter alone , was thus much spoken , but our Lord Iesus Christ sayd as much to all that are of vpright harts , when he spake that parable of the shepheard and the sheepe , Ioh. 10. wherof we read in the gospell . He compares himself to the good shepheard , and his saints to his sheepe : now because no creatures doe more miscarry through the violence , cruelty , and outrage , of devouring beasts , then sheepe doe , and none are in so much danger to be torne in peices as they , and no sheepe that men haue , are in halfe the danger that Christs sheepe are ; Christ doth of purpose provide , to prevent ( I say not the danger it self , as if he meant , that never , wolfe , or beare , should come neere his folde , but ) that feare , that might follow the danger , wherevnto they are incident , saying [ my father who gaue them to me is greater then all , ver. 26. and none can take them out of my fathers hand ] as if he should tell them , it were very possible , easy , and ordinary , for tyrants to breake into the fold , and fetch a way a sheepe , or two , and scatter ( if not devoure ) a whole flock ; but ( saith Christ ) though your fleeces should be shorne , yea though your flesh should be torne , and you taken from house & home , yea from the earth ; yet know , that your best part is safest , your soules shall none be able to touch , or take out of my fathers hand , who holdeth you fast , and will not let you goe from himself , Psa. 73.33.24 . vpon any tearmes ; but will [ hold you by his right hand , and guide you by his counsell , and afterwards bring you to glory , ] though , it may be through the butchers hands .

And the Apostle Peter himself tell 's vs , ( it may well be out of the happy experience , of the feeling of that which Christ sayd to himself before ) that the saints of God in those times did rejoyee ( and that in the middst of many heavy temptations ) with joy vnspeakable and glorious , be cause they were secured ( touching their soules estate ) of that jmmortall , and never fading inheritance , which was reserved for them ( through the favour of God ) in the heavens , and they preserved ( through the power of God ) vnto it . In some vncomfortable heavines they were , because of their present afflictions , but the joy they felt by this blessed assurance of their soules estate , was so much , that it was vnspeakeable .

But now for the vngodly and the sinner , on the other side , the case is altered with them in this thing ; his body and state , may be both very secure , and every thing may goe with him , as he would haue it , he may be planted , and rooted , and grow rancke and encrease mightily , in all contentments to the defire of his hart , but in the meane while , though all his externall things seeme to be built on the rock , yet his soules estate is founded on the sand , and that soe loosely , that every puffe of wynde , every waue of water , beare's it downe , by reason of the perpetuall perill wherein it is .

We haue too many witnesses of this wofull truth : A whole world fell at once when they thought themselues firme , and fast in the dayes of Noah ; neither were the bodyes of them all neerer drowning , then the soules ( I will not say of all , 1 Pet. 4. ● for the Apostle seeme's to me , to controle it , but ) of the most of them , were to demnation .

The Prophet Esaiah , Isa. 5.15 . bring 's in a merry crew of such as neither cared for , nor feared , any thing , but passed their time with merriment and musike , and soe exceeded in jollity as it pass●t : but on a suddaine , the next newes we heare of these good fellowes , is that [ hell had enlarged it self and opened her mouth without measure to receive them ] as if hell were hungry for them , and could not be satisfyed till it had them ; and are not they in most danger , after whome hell is thus eager ?

The rich glutton in the gospell , was so well lyn'd , and growne soe warme in his wooll , having jun'd all his corne , enlarged every barne , and brought all things soe about , that now he was at harts ease , and could let himself a lease for many yeares , of peace , safety , fullnes , & all kinde of contentment ; as if he thought , that not a man among a thousand was better vnderlayd then himself , and that , ( as David once dream'd ) his rock was made so strong that their had beene no styrring of it ; alas , alas , what plight was his soule in , all this while ? Noe sooner had he breathed out the words that argued his conceited safety , but instantly another voyce was heard from heaven , a voyce dolefull , heavy , and terrible , arguing his dangerous , nay , his desperate , nay , his damned estate , now jmminent , and hanging over his head , and jmmediately to be excecuted vpon him , [ thou foole this night shall they take away thy soule ] was ever man neerer mischeife , that thought himself so farre from it ? he talkes of many yeares happines ; God tell 's him of that perdition that the Propher speake's of [ destruction shall come vpon the wicked , Isa. and he shall not see the morning thereof ] that is , such confusion as shall soone come , and make quick dispatch of all , when it doth come .

Thus are the soules of Gods saints bound fast vp [ in the bundle of life ] by the Lord himself , the Lord of life ; who hath bound himself by his owne truth , and faithfullnes , yea , sworne by himself , and his holynes , to saue them wholy harmeles , at the worst that can come vnto them in this world . But for the soules of wicked persons , they are in wofull plight , in their bodyes best estate , and lye soe scattered , neglected , and vnregarded , ( as things of naught ) that God in justice , let 's them alone to be seized by Satans malice , to be a prey to that devouring lyon , who will soone make everlasting havock of them in hell .

And this is the third difference , and the saints third advantage , beyond all vngodly men , wherein how easy is it to determine , who hath the better end , or which is the happier state ? any man that hath but a mans soule , jndued with reason , will soone preferre safety to danger in themselues , but whosoever hath a Christians soule seasoned with religion , will preferre the former vpon any tearmes , even the very worst , and accept the latter vpon noe tearmes , no not the best . The fourth advantage followeth .

4. Advantage . 4. A childe of God at the worst he can be in , in this world hath no true cause of feare : And a wicked man at his best , is in a state most fearefull .

The most afflicted condition of the faithfull is voyd of feare , and the fayrest estate of a wicked man is full of feare . Gods booke giue 's abundant testimony of both ; fully freeing the saint from feare , and filling the sinners hart with litle else . Let vs take notice of that which is revealed for the people of God in this particuler .

The Prophet Isaiah , Isa. 43.1.2.3 . for tell 's marve lous misery vnto the Church , vnder the names of fire , and water , both which doe resemble , both great distresses , and great abundance of them also : you know they are merciles and outragious creatures , that doe wholy burne , and vtterly overturne , all they prevaile vpon ; and like vnto them must the calamityes be , that are likened ( to vs ) by them . Now , though the very naming of fire , and water , of floods , and flames , ( especially to this end , to be metaphors of more heavy miseryes ) were enough to terrify and affright men , and to cause feare to overflow all hope of any happines ; yet the Lord will in no wise haue his children afrayd , but laye's it vpon them by expresse inhibition here , ( as he also doth many a time elswhere ) [ Feare not O Iacob my servant ] and because this might seeme an exceeding strange injunction , he giue 's them a stronge & excellent reason for it : [ For I am with thee , the waters shall not drowne , the fire shall not burne thee &c. ] Behold , when he tell 's them of things most fearefull , he will not haue them feare at all .

And the Apostle is of the same mynde , with the Prophet , writing to the Church at Philippi , ( and in those dayes , the times were terrible , tyranny and extreame persecution prevayled exceedingly vpon all such , as could be found to professe Christianity ) and exhorting them [ in nothing to feare the adversayes ] ( for [ our ] is not originally expressed ) . Phi. 1.28 Observe how generall the exhortation is , both touching the adversaryes , and the things to be feared in them [ in nothing , feare the adversaryes ] let them be who they may be , never so merciles , feirce , or inhumane : let , their rage be what it wil be , never soe vile , villanous , dyrefull , yea diabolicall , yet when both are come to the most , and worst , that can be , neither is worth fearing .

In like manner , Iohn writting to the Church of Smyrna , giue 's them the same comfortable counsell , and encouragement , against their persecutions now approaching , saying , [ Feare nothing that thou shalt suffer ] and yet he tell 's them that their tribulation shal be soe extreame , and extraordinary , as if the divell were broke loose among them , and come from hell it self , to make the earth a kinde of hell vnto them , ( for in what sence their to rmentors are called Divells , their torments may be called hell ) and yet he would not haue them feare , at all , though he tell them of that which would feare , yea affright , yea ( almost ) amaze any body , to thinke that their enemyes are divells , that is , soe exceedingly surpassing and beyond all ordinary oppressors , that none is bad enough to represent them , but the divell himself .

These are the generall accquittances that the Lord hath given his servants to free them from all feares in all afflictions ; yea , let them seeme never so fearefull , or insernall , they are not all of them ( noe not at the worst ) worth fearing in the least . [ Thou drewest neere ( saith good Ieremiah ) in the day of my trouble , Lam. 38.55.56.57 . and saydst vnto me Feare not , and that when I was , in the low dungeon . ] [ Though I walke in the valey of the shaddow of death , ( that is , in the most discomfortable state of death it self ) yet I will feare noe evill ] saith good David . Ps. 23.4 . And ( in a word ) our Lord Iesus Christ gaue this for one among those many most gracious lessons he left behinde him , [ Feare not them , ( let the men be as many , Mat. 10.28 . as mighty , as malicious , as they may be ) that can kill the body ] ( be their manner of killing , as tyrannous , torturous , yea barbarous , and cruell as it can be ) as if he would say , neither persecutors , nor persecutions of any kinde are cause of any feare in the faithfull ; he who spake it ( as man ) well knew what he sayd , ( as God ) and therefore we stand bound to obey him as Christ , both God and man ; knowing right well , that if any thing in mans power , might haue beene just matter of feare , to the faithfull , he would not haue layd this jnjunction vpon them ; but being man , and accquanited with humane frailety , and being God , having command over such corruptions , as he knew would flow from the same ; he forbids all feare , in all cases , because no such feare in vs , can consist with the freedome of his graces ; 1. Ioh. for as true loue , so true faith [ casteth out feare , ] and soe doth every saving grace which he hath given vs .

But now on the other side the feare of the profane doth overflow him at his best , & in the fullest streame of his externall happines , it breake 's in vpon him to the disturbance of his hart , yea to the fearfull destroying of himself , even when he feare 's nothing .

Pharaoh followed Israell with a resoved mynd to reposesse and re-enslaue them vnto him for ever , he hath all the successe , hart can wish , the sea is holden vp for him , by the same miraculous hand of the Almighty , which kept it for his owne people to passe over , why should he feare any ordinary danger of drowning who had an extraordinary meanes of preservation ? and now that he see 's God to seeme ( at least ) to favour him , he is bolde and adventurous , and feare 's not , but he may follow them close ; but you know the fearefull issue of this feare-les attempt , to wit , his owne , and his peoples helples overthrow , in the middst of that sea , wherein he supposed himself as safe , as Gods saints were , and besides the wofull perishing of his body , the losse of his soule was most heavy of all .

Belshazzar , Dan. 5. was were he would be ( you know ) when he had his princes , his peeres , his wiues and concubines , about him , to quaffe , swill , and carouse , in the sacred vessells of Gods house ; how frolike , joviall , and merry that King was we may easily conceive , and how farre he had put away all feare of any dismall accident from him , we may also well jmagine . Howbeit beholde , when he suspected , nay surmized , nothing , that might any way disaffect , much lesse amaze him , he hath such a suddayne , and dreadfull object in his eye , as the like hath never beene heard , or read off before ; a mooving hand , writting wofull things against him on the wall ; and there with was he so distempered , terrifyed , and in such a taking as his chattering teeth , his throbbing hart , his knocking knee's , ( and the rest of his quaking members though not mentioned ) may signify the state of his perplexed spirit , and distracted mynde .

It were most easy to multiply many of this fearfull crew , whome the Lord hath accursed many wayes , and among the rest , with such forlorne , nay infernall feares , as many a time are threatned vnto them from him , who is FEARE it self , even the most fearfull and terrible GOD , who hath shewed all men now farre he can and doth , and will , for ever , keepe them ( even at their best ) vnder the bondage of base fare ; shewing himself vnto them evermore , both it his word , by those terryfying titles of a Iudge , an Avenger , a Consuming fire , and in his worke , by those amazing , & soule-distracting accidents , which doe most vnexpectedly overtake them , & are ( as it were ) the very beginnings of hell vnto them , wherein there shal be an infinite and endles ( I say not consummation , bu ) combynation , of all fearfull things for ever to abide , and abound , vpon them .

And this is the fourth difference , betweene the righteous and the jrreligious , and the fourth advantage we ( who are Gods ) haue of the other . The faithfull are free from feare , the profane are full of it ; it hath scarce , ( and ought not to haue at all ) a being , in those that are the Lords , and belong to his loue , and in the rest nothing is more powerfull , not only being in them , but being the greatest predominant that beareth rule , and overbeareth , both themselues ( and that when they are best at ease , ) and all those things wherein they doe most boast , and blesse themselues , as their manner is to doe . And which of these two to take , is most easily , and quickly determined , by any man who is not feared out of his witts . The fift advantage followeth .

5 Advanage . 5. That the very worst that ever befell any child of God in this world , was sent of purpose to prevent the worst of all , ( viz: perdition in the world to come ) but the best that ever wicked man had , was but to helpe him the neerer to hell .

The scripture is playne and plentifull for either part we will take a taste of both . The Apostle writting to the Corinthians ( and in them to all true Christians ) doth assure vs that what correction or chastisement , we endure here , is to saue vs from confusion for ever [ we are ( saith he ) chastened of the Lord , ● Cor. 11.32 . that we might not be condemned with the world the Lord doth , as good parents , doe to bad children , bestow many a whipping vpon vs , to saue vs from hanging ; his sharpest rod , is but to prevent a sharper sworde , is it not better to smart then to bleede ? or to bleede a litle by the gracious hand of a good father , then to bleede to death by the severe hand of a rigorous excecutioner ?

Surely there was somewhat in it , Psa. 119.17 . that David tell 's vs it was soe [ good for him that he had beene afflicted , ] which intimate's he had beene in an ill case , if it had not beene soe : Heb 11.8 And what may be that [ sweete fruit that come's to such as haue beene ( not once , ( or soe ) smitten , but ) excercised often vnder affliction ? ] if it be not this we speake of ? Or what colour of reason can be rendred , Rom. why we should not only rejoyce , but even glory in tribulation , if it were not a sanctifyed and assured meanes to escape destruction ? [ Thy Rod and thy Staffe ( saith good David ) they comfort me ] why ? how soe ? it were a sencles speech and vntrue , if he had not told vs before , that the Lord was his shepheard , and dealt with him as carefull shepheards doe , vse the rod , and staffe , to saue them from the beare , and wolfe , and therevpon he tell 's vs , that no danger can affright him , because the Lord ( by correction ) deliver's him , from the ruyine whereinto els he would run : Better the shepheard smyte , then the wolfe byte ; they are good stroakes that keepe vs from the pawes and jawes of the devourer . And this was smel't of one of Iobs freinds long before these dayes , who tell 's him , Iob. 33.18.19 . ( and God tell 's vs in him ) that when the Lord meaneth to [ saue a mans soule from the pit , &c , he chasteneth him with payne , &c: ] scourging him severely , that he may saue him graciously : And wherein , but in this alone , could his loue vnto vs , and his chastisement of vs , goe together ?

But on the vngodly mans part , you haue heard before , that his best estate helpe's him to hell , nothing doth more further his eternall misery , than the things he accounts his greatest mercy ,

What sayd the Lord to Isaiah : Is. 6.9.10 [ make the hart of this people fatt , their eares heavy &c , ] let them remayne insensible of any instruction , incapable of any humiliation ; stirre them not , never trouble them , but giue them their owne way and will , that they may be at harts ease ; but to what end is all this graunted ? why , that their endles misery may be hastened , to prevent their salvation , which they refused , to procure their damnation which they deserved . And the same sayd Christ ( out of this Prophet ) to those of his time , who resting in the same condition , were reserved to the same destruction .

Doe we not reade of some that were free from all miseryes , and had a kinde of exemption from all afflictions , Iob. 21.11.12.13 . all their dayes , and passed their time as merrily as ever men did , ( in royott and revelling , ) and the next newes we heare of them , is their everlasting overthrow for ever and ever ? what was it which was sayd to Dives being in hell torments , Luk. 16.25 . even this , [ thou in thy life time hadst thy pleasure , &c: but now thou art tormented ] as if he should say , thy pleasure , ease , delicacy , &c , were the things that hastened this perdition wherein thou art . Note . And you must jmagine this one to be the embleme , or person representative of all that Great one's that ever came or shall come into hell : nothings is a surer harbinger of eternall damnation to an vngodly man , then his freedome from temporall affliction .

Did you not heare before , that [ Therefore hell had enlarged her self and opened her mouth , Isa. 5.15 . &c , ] because it seemed most greedy to devoure the fattest , and greatest , of those that were never taken downe nor abated , by any earthly calamity , as if such men were the sweetest morsells , hell could haue ?

And doe you not read againe on the contrary , that , Reu. 7.14.15 . [ Therefore the saints of God are in his glorious presence day and night for ever , and ever , and haue all teares wyped from their eyes , ] because they came out of great tribulation and persecution , and had beene soe miserablely handled here in this world , that being so thynne , and leane , so poore , and bare , for Christ , they might the better ( even for that cause ) come to be partakers of this celestiall blessednes with Christ .

And this is the fift difference , and the saints fift advantage , and it is no meane , but a mighty odd's that we haue of them herein : Our temporall misery preventeth our eternall ; their temporary happines doth hasten their everlasting misery . What man in his right mynde , would not soone say , which of the two he would take , whether the worst of this world , with assurance of no evill in that which is to come ; or that which may be best here , with ceartainety of the worst that hell can yeelde him afterward . Alwayes we see , a childe of God at his worst , hath his best estate be hynde , and a wicked mans worst is to come , when he hath had the best this world could affoord him . This earth is our hell , ( even all the hell we shall haue ; ) heaven shall surely follow it . It is their heaven , ( even all the heaven they can haue ) and hell must shall surely ensue , and succeede it . And this is our fist advantage . The sixt and last followeth , and that is this .

6. Advantage 6. That a child of God at his worst , even in all his evill whatsoever , is evermore in actuall posession of all his excellencyes : but a wicked man , hath nothing but ignominy and basenes , at his best , even in all this honours .

Take a childe of God , and conceit him to be cloathed with all the calamity and contempt , you can jmagine , suppose him vnder all the reproach and misery , that is possible to be put vpon him , yet now in Gods account he is , A childe of God , An heire of heaven , A coheire with Christ , A King , and more then a conquerour ,

And jndeede more then can be vttered by vs , or conceived by himselfe , according to that of the Apostle : 1 Ioh. 3.2 [ we are now the sons of God , but it doth not appeare what we shal be ] as if he should say , we know we haue a state to come , whose excellency cannot be knowne here ; all the world cannot devise a name good enough to declare it ; the vtmost here is to be called the sons of God ; but what we shal be , is such a state as can be called by no name on earth , we haue [ a life which is hid with Christ in God ] and till he be revealed from heaven , Gol. 3.3 at his second comming , the glory of this our condition cannot be discovered .

But on the other side , how base & worthlesse , contemptible and contumelious , is every vngodly man , in the middest of all his glory and renowne , and all the applause the world putt's vpon him ? he that take's notice by what tearmes the Holy Ghost doth enstile them , cannot but say , we say the truth , at least in part ; for their full infamy being infinite , that is also reserved , till the infinite honour of the elect shal be manifested . In the meane time are the not called , Children of hell , Slaues of Satan . Vile persons , Dogs , swyne , vypers , yea divells ,

With many other more , of the like loathsome kinde , inspired by the Lord , penned by his secretaryes , recorded in his scriptures , preached by his messengers , and remayning for ever , as the righteous brands , and most proper appellations , that God himself hath put vpon them , and which they must beare from him , who is too great , and too good , to vnsay , one jot , or tittle , of that he hath spoken .

To instance particuler persons were to litle purpose , all that are mentioned by name , or comprehended , and meant , in that peereles catalogue which we haue in this chapter , though they were exposed to the worst and vtmost contempts that could be , for infamy , and to the most tyrannous and villanous torments that could be for extreamity ; ver. 13.39 . ver. 38. yet the worst word we heare of them is this : [ All these dyed in the faith , and obtayned a good report ] and againe [ Of whome the world was not worthy ] loe , a world [ nay more then a world ) of honour , in two or three words , for the whole world , ( to wit , of worldly and vngodly persons , ) is not valued at the worth of one childe of God , no not by God himself , who hath bought them at a high price , yet gaue no more for them , then he thought them worth , and hath made knowne their worth to the world , by the price he bestowed on them , viz: the most precious blood of his only son , which it pleased him not to thinke too good , to be given for the purchase of their redemption , & glory . So that they are not overvalued , at this invaluable rate , seing the most wise God out of his owne wisdome , and loue , hath set thus much vpon them , and in not accounting the world worthy of them , hath also pleased ( through the meritts of the Lord that bought them ) to account them worthy of the world to come , Reu. and of all that glory , jmmortality , life and belessednes , there , which all the witt , reason , and vtmost reach , of mortall man , is not so much as able once to gresse at ; for it being soe absolutely infinite , it doth in finitely surpasse all possibility of man to ayme at it , much lesse comprehend .

On the contrary now , where shall the vngodly and the sinner appeare ? or what shal be accounted of them , if the Lord come to giue sentence vpon them at the very best of their estate ? what are they worth ? how are they esteemed before him ? why nothing , vanity , Psal. Isa. 40. yea , lesse then nothing , lighter then vanity ; more vile then the basest vermyne they tread vpon , yea more vile then the earth which harboureth both them and all base vermyne whatsoever ; no creature so bad as they , vpon the whole earth , only the Divell in hell , he is somewhat worse , and by how much he is worse then they , ( because he made them naught , ) by so much are they worse then all other creatures , who were by them , and for their sakes , accursed .

To be entituled dogs , swyne , vypers and such like , is only to shew their basenes , as these creatures seeme to vs , Iob. not as they are in themselues ; for soe saith Iob , [ they are not to be compared to the dogs of my flock ; ] for these creatures , God made them exceeding good , only sin ( their sin ) hath made them soe naught , as we vsually account them to be ; in themselues they haue no sin , nor ought els that is bad , but only by them , by whose sins they are corrupted , and degenerate from that noble excellency , and those notable qualityes of their nature , which once they had , when they had an estate as pure in nature , as we our selues in our created condition . Now therefore as the Divell only is worst of all , because he made wicked men so bad , soe they ( next him ) are the worst in the world , because all other things are jmbased by them .

Besides , take the mightiest among the men of the world , haue not their names pilaished with them ? and are beome as rotten as their bodyes ? yea worse ? because whereas the carkase is consumed in the earth & anoye's none , their name liue's like carryon aboue ground vnburyed , and stinks more , and more strongly from one age to another , and shall liue to rott through all generations to come for ever , till they shal be againe raysed out of rottennes , to liue and meete their living loathsome names before the Lords judgments seate , who shall then , and there , put an end to both , by throwing both , into the bottomlesse pitt of endles perdition , they being the men that must rise ( to fall ) to everlasting shame and contempt .

To particulate Cayne , Saul , Ahitophell , Ahab , Iudas , or the rest of that beaad-role of branded persons whome the living and most glorious God , hath marked for remarkeable infamy , were not to much purpose , and we haue had occasion to note them before : it sufficeth to know , that their glory is with shame , and that all the reputation they haue had with men at the greatest , hath but made their reproach greater with God . Men haue heaped honourable titles of greatnes vpon them to dignify and renowne them , which haue beene but the poore vapours of their ayery words , breathed out either for feare or for flattery , and haue vanished in the very vtterance ; and God hath laden them with heavy , and most ignominious appellations ; which his mouth having spoken , and his pen having written , must remayne to cleaue for ever , vnto that most vnworthy , & miserable memoriall which the world hath of them , who knowe's them by no names , or titles , but only by those that are worse then none at all .

And touching both ( in this last difference ) it may be well and safely observed , that the worse words the world hath given Gods saints , the better and more glorious titles are given them of God himself : and the more men haue renowned the other , the more hath the Lord abhorred them , and made them abhominable , to all eyes and eares .

His owne son ( our saviour ) when in the dayes of his flesh he dwelt among vs , had as bad , yea , and farre worse language given him , then any that ever lived ; he that reades his life knowe's how oft he was abused , and most basely vilyfied , he was a Samaritane , he was mad , he had a divell , &c: but the Lord God ( his father , Ioh. 20.17 . Phil. 2.9 and our father , ) hath given him a name aboue all names , and honor and glory aboue all principalityes and powers ; and so much the more gloriously exalted him , by how much among men he was become the scorne , and contempt of the people . And in like manner doth he deale with Christians ( as he did with Christ ) according to the eminency of their piety ( for which , the greater it is , they suffer greater reproach , ) he giue 's them more excellent glory , even in the eyes of men , as we might shew in many examples . And this is our sixt and last Advantage .

And now ( beloved and longed for in the Lord ) what shall we say to these things ? here we haue had a short , and summary survey of those singuler , and celestiall advantages , that the Lords people haue , ( even at their worst ) of all vngodly men at their best . I say a short and summary survey of them , for if we should enlarge our selues in the discovery of them so farre as we might , when should we haue done ? or where should we end ? or , if we could manifest them as they are , ( which mortality cannot doe ) there could be neither end , nor measure , of our discourse ; nay , it might be truly sayd of these excellent things , as the Evangelist speaketh of the rest of the acts , and sayings of Christ , which are vnwritten , Ioh. 21.25 . that [ the whole world would not contayne the bookes , &c , ] that must contayne , the full declaration of those infinite things , wherein the true comfort of the saints doth consist ; for they are ( in truth ) vnvtterable , nay indeede , vnsearchable , as the Apostle doth plainely signify when he saith he heard ( being wrapt into the third heaven ) things not to be vttered . ] And if of the mysteryes and secrets of the gospell ( which elswhere he speaketh of , ) much more may it be most truly sayd of the consolation , benefit , and reward of the faithfull and persecuted professors of the same , that they are such [ as eye hath not seene , 1 Cor. 2.9 eare hath not heard , nor haue entred into the hart of man to apprehend , ] the naturall man is meant in the former , the spirituall , may be vnderstood in the latter : For grace is as vnable ( mixt with infirmity ) to comprehend heavenly things that are glorious , as nature ( voyd of grace ) is , to conceive aright and reach , those that be holy and gracious . Why then , what shall we say to these heavenly things , thus heaped vp together , to make vs wholy happy ? if the Lord haue layd them vp in his booke should not we lay them vp in our bosomes ? & blesse him abundantly who hath soe over abundantly blessed vs with these benedictions , which are sent vs , soe to sweeten the bitterest cup of our calamity , that we might drinke the bottome of it with all cheerfullnes and rejoycing ? what sayd the good Prophet of God once , in a case of this kinde , [ Rejoyce O heaven , and be joyfull O earth , breake forth into prayses O yee mountaines for the Lord hath comforted his people , and shewed mercy vpon his afflicted ] and even this , may and ought all Gods people now to speake ( considering the pemisses ) in the particulers that we haue revealed .

How came the good Christians of the primitiue times when persecution was soe sore and extreame , not only ( as was noted before ) [ to rejoyce , but even to glory in tribulation ? ] Ro. 5.3 . Heb. 10.34 . Act. 5.40 41. [ to suffer with joy ( yea with much joy ) the spoyling of their goods ? ] to goe from the consistory with bloody shoulders , yet [ glad harts , rejoycing that were accounted worthy to vndergoe the worst for Christ ? ] And the Apostle who was so abundant , aboue all the rest , ( not only in the labours , but in the suffrings of the gospell , 2 Cor. 7.4 also ) telleth vs playnly [ Great is my rejoycing , I am full of comfort , I haue ( not only abundant joy , but ) joy over-abundant in all my tribulations . ] These are strange words , yet true , and such as he saith , he hath already in posession , and not only in some lighter afflictions , but in his heavyest distresses , even in all his tribulations , To haue Great joy , To be full of comfort , yea To be over-full , or to over-abounde , is such a strayne of speech , as never fell from man , by any sence or reason of flesh and blood , but only from the spirit of God , and the power of his grace , which had perswaded his soule of the sweetnes of this saving truth that we teach ; that a man at his worst should not only be full , but overflow with comfort and joy , which is more then any wicked man can say of his best , for all the happines vnder heaven cannot fill , much lesse over-fill the hart of man , he cannot be satisfyed , much lesse can he be glutted indeede , or surfett intruth , with all temporall delights , he that had the largest share in them of any mortall man that ever liued , ( even Salomon ) tell 's vs they cannot giue full contentment , & againe [ the eye cannot be satisfyed with seeing , Eccles. 5.10 . nor the eare with hearing , &c: ] but here , at our very worst , we haue our measure of joy and solace , pressed downe to the bottome , filled vp to the brym , and running over vpon vs , from the Lord , who telleth vs , that these light and short troubles , 2 Cor. 4.17 . ( doe not only thus consist with our great rejoycing here present , but ) they [ procure vnto vs in heaven , an exceeding excessiue ( for soe the words doe sound in their true sence ) eternall waight of glory : ] loe , what words the Holy Ghost vseth to expresse these things to vs , [ exceeding , ] [ excessiue , ] to giue vs to know , that these being the greatest words which can shew any thing to vs , the things intended in them , are greater then all words can expresse .

And why then doe we droope , or faint vnder any thing ( dearely beloved ? ) how ill doth sorrow or feare ( of this sort ) become a Saint ? 1 Thes. 5.16 . Phil. 4.13 . who is not only commanded to [ rejoyce in the Lord , evermore , ] but hath reason given him soe to doe , in the things ( thus farre ) declared by vs . Questionlesse , if we could settle our thoughts vpon these divine things they would produce very divine effects in our harts , and put vs ( as it were ) into heaven before-hand , ( in part , ) and make vs much the more meete , for the absolute posession of the perfections thereof in due time .

And this is the first vse of this most worthy point of truth , wherein though we haue seemed long to insist ; yet know , it is such good being here , ( as Peter once sayd ) that we could even build tabernacles in the blessed comfort of the same , as finding it to be much harder to get out , then to goe on further in the discovery hereof , wherein a faithfull man is ( after a sort ) transfigured , and mounted aloft farre beyond all mortality , misery , and vexation , of men , or divells in this world ; which now , ( thus raysed ) either he seeth not , or if he doe , he beholdeth them as farre vnder his feete , with a Christian , and holy contempt , and himself hath ( his hart being setled on these things ) his seate on high with the Lord , and his blessed and beloved ones , vnto whome he seemeth to be translated , in the sweete apprehensions of his soule , while he is conversant in these sacred , and supernaturall meditations ; and beholdeth the glorious face of God , shyning vpon him , and his owne hart soe dazeled with the heavenly lustre of this most blessed light , that he cannot well tell ( for the time ) where he is , whether in the body or noe , his soule soaring aloft , and finding such inconceivable contentment in these consolations .

But we must put an end to our discourse of these comforts and leaue the rest , to that time when we shall come into actuall and full posession of endles life , where we shall enjoy the infinite fullnes of those things , whereof , all that can be sayd of the best things that are here , are , but the beginnings , and first fruits , of that which we shall haue there .

Vse . 2 And soe we come to a second vse of the this blessed truth which concerneth wicked men , Terror . to presecutors . vnto whome we must change our note , and sing another tune , from the true consequence of the same ; for it soundeth ( as all heavenly truth doth ) heavily , in their eares , and was not more sweetely musicall to the saints , then it is dolefully miserable , to sinners . We neede not say much to them , the losse of all the aforesayd happines and faelicity of the faithfull , is more then a litle , inasmuch as we haue seene , ( as we haue gone all a-long from one passage to another , ) their misery & vnhappines , hath still beene entwisted ( oppositely ) to the joy of Gods chosen , and entayled therevnto , so that they are not only deprived of soe much joy , as hath appeared to the faithfull in every particuler , from point to point ; but are further assured of as many , and as great mischeifs , as our mercyes doe amount vnto ; every comfort to vs , carrying with it a curse also vnto them ,

Yet over and aboue all that we haue sayd , there is somewhat more falling vpon them , ( to their further terror ) from this truth ; and that is meant vnto the persecutors and tormentors of Gods people , who doe full often affright , and terrify , those whome they haue in their power , with big , and bitter words , with cruell , and cursed speakings ; viz: that this , and that they will doe , and they shall , ( I , that they shall ) well know , that it is in their power to excercise their pleasure , and to haue their will vpon them : Iust , as insolent and jmperious as Pilate , [ knowest thou not that I haue power to bynde thee , &c , ] and these tyrants will jmprison , will torture , will kill , what will they not doe ? and what shall not Gods childe endure , if either vile words , or villanous deedes , may put them into dread , distraction , yea , desperation ?

But wilt thou know , Iam. 2.20 . O thou vayne man ] , and vile miscreant , how jdlely all this is vttered to terrify him , who can by vertue of the glorious light of this gracious truth , tryumphantly retort all this vpon thy self , to thyne owne terror and amazement of hart , and tell thee to thy teeth , that seing the worst of Gods childe is better then the best , of any wicked man , therefore all thou canst say , or doe , cannot make him halfe so miserable as thy self art , who doest thus menace the members of Iesus Christ . When thou hast spett-out all thy mallice , spued vp all the venyme , spent , and emptyed vpon them , all the malignity and gall the divell ever engendered , and encreased in thee ; yet even then , thou hast not made him halfe soe vnhappy , as thou now art in thy conceited happines , and exemption , from all these extreamityes ,

And the poore distressed Martyr of the Lord Iesus , may say in the tryumph , of a true & powerfull faith , O Tyrant , or Oppressor , know , that now in this agony , in these anguishes , I will not change states with thee , my case is better then thine , all thou canst doe , cannot make me so bad as thy self ; my tortures are to he preferred to thy pleasures , my racks , chaynes , scourges , &c , cannot make me so miserable , as thy palace , prosperity , case , honour , and power make's thee : I am more joyous vnder all these great greivances , then thou canst be in all thy greatest gloryes : doc thou persecute I will joy , doe thou afflict I will pray ; smite thou , I will smile ; my God hath layd a sweete , a soveraigne , a healing , yea a heavenly plaister , to all these bitter sores , which fully cure's them , and comforts me : namely , that he hath taught me to learne , that which now , I haue learned to feele , that my worst estate , is better then thy best , the sweetnes of which lesson , make 's all evills casy to swallow , and of quick , and comfortable digestion , even at the extreamest , that they can be . And herein I joy , and will joy , maugre all the divells in hell , and hell hounds on earth .

Would not this , ( or the like speach vnto this ) make the eares of tyrants to tingle , and their harts to tremble ? would it not vexe and torture their very spirits within them , to here these voyces sounding from the mouthes of those , who are vnder their heaviest vexations ?

Ceartainely , it would worke one way or other with them , if they could but beleeue it ; either it would cause repentance vnto salvation , and make them weary of their wickednes , and most willing to become as one of them whome they thus abuse ; or to frett and fume , and gnaw owne their owne bowells , to see themselues defeated in all the jmpious purposes , which being to make the Lords people most miserable of all men , cannot by the most , and worst , and all , they can doe , make them any way soe miserable as themselues , who ( in their owne opinion ) are more happy then any . Doe you thinke it would not make their harts to boyle , yea to burne , within them , and chafe them soe throughly , that they should be forced to foame at mouth , with indignation , and distemper ? Were a man but in their bosomes , to see how they frett , and vexe jnwardly , when they perceive , God himself to laugh them to scorne in heaven , and his people to laugh at them on earth , to see , that all the mallice and villany the divell can arme them withall , cannot make anothers estate at worst , so bad then their owne , at best ; then would something appeare , as the effect and efficacy of this truth , which we haue told them ; it may be they would cease their bloody hands against the blessed of the Lord , and begin to lay them on themselues , as Iudas , ( and some other of their praedicessors , ) haue done . But our God , the God of heaven , 2 Cor. 4.4 doth suffer the Divell , the [ God of this world to blyndefolde their eyes that they should not see , ] or know , or acknowledg this truth , & soe by the ignorance therof , they worke out , at once Their owne perdition , Phi. 1.28 and Our salvation , and make Vs , blessed Martyrs Themselues , accursed Malefactors , in despight of all that they ( contrarily ) intend ; and her : of , if they might , or could be perswaded , no question were to be made , but they would quickly become , either better , or worse . But it is misery enough that they cannot be brought to beleeue the same ; oh , what saith the Apostle [ if our gospell be hid , 2 Cor. 4.3 it is hid to them that are lost : ] A heavy sentence , inasmuch as by ignorance ( especially wilfull ) of any truth , more sin is multiplyed against God , more service , is done to the Divell , more mischeife to men , Rom. 2. and ( consequently ) more plagues heaped on , and wrath stored vp against the day of wrath , to be powered by the mighty arme of Almighty God , vpon the heads of all those , that haue thus encreased their jmpietyes before him , who shall not escape the full poyson of all those his envenomed vyalls which he hath revealed from heaven , to be reserved in hell for them .

But we will now leaue these men , as men left of God , and not soe happy as once to giue vs , the hearing , or the Lord , the beleeving of this truth ; but given over to be drunke with their owne delusions , to their owne damnation , perswading themselues soe well of their owne evill estate , and being so ill perswaded of the good , and blessed condition of Gods children , that they meane to continue as they are , and to proceede in their jmpiety against the Lord , & oppression against his people , till they haue wrought out , their owne eternall confusion by both , and provoked the dreadfull indignation of the Lord God , to come vpon them to the vttermost , through this double jniquity , committed against his highest majesty .

Vse . 3 And in our last vse we will turne our speech to all manner of persons , endeavouring to doe our best , Instruction to all men . to giue them that true information , which floweth from this point wherof we now treat , and the premisses of the same , which haue beene so particulerly and plentifully related , at large vnto vs .

And the consequence of this truth for matter of instruction looketh , both at the saints of God themselues , and also at all others , that are not yet revealed to be such .

For the former , viz: those who haue beene already found and approoved to be faithfull , whose happy interest is therefore vndeniable in this heavenly truth , it call's for their constant , continuall , and perpetuall perseverance , in that their estate of grace and holynes , the worst whereof , is so good , as we haue heard . For if our first being in grace ( while we are yet but babes , or beginners therein ) doe giue vs assurance of so much consolation , doubtles , if we continue & hold out to the end , as we grow , and goe on , in grace , soe doth the sweete savour of this happines encrease and multiply vpon vs . But I hope the discovery of the comforts aforesayd , is such , as may saue me the labour , of any further pressing of this point vpon them , and that their taste of the blessednes of them is so pleasant , as they haue sensible arguments within them sufficient , both to perswade them to tarry where they are ; and to oppose , and repulse all suggestions to the contrary . And therefore I will not persue them with more words , for whose sakes especially , all that is past , hath beene vttered , and whose setled resolutions touching their state of grace , are such , and so vnmoveable as was the Apostles , who sayd , [ I am sure , that neither death , Rom. 8.38.39 . nor life , nor Angells , nor Principalityes , nor Powers , nor things present , nor things to come , nor heigh nor depth , nor any other creature , shal be able to separate me from the loue of God , which is in Iesus Christ our Lord. ] This was his , of himself , and the Romans ; this is , and ought to be ours , of our selues , & of all true Christians ; & therein we will rest , and turno our last speech , vnto those that yet are not turned to the Lord , by any visible manifestation of that faith , the vertue wherof , doth giue them their part , and portion in the saving peace , and comfort , of that which hath beene vttered .

And what can we vrge ( either more , or lesse ) vpon them , then that they should now ( at last ) learne to leaue their former sinfull , and vngodly condition , and cleave to the Lord in the power , and truth of sincerity , and sanctification ; that inasmuch as they are not yet cannonized of the Lord for saints , nor haue their names written in the booke of life , ( so farre as their life sheweth vnto men ) they might now ( once ) bethinke themselues what they are , and come out of that estate , wherein they cannot be happy .

And what more weighty , or worthy argument can we vse , then this which is soe powerfull to perswade , if it be duely pondered of them : For it is drawne from that which nature affecteth , and desireth ( in all men ) aboue all things , to wit , the having of a good , yea the best estate , and condition , that is to be had in this world , and a much more better , in heaven , then can be had vpon any tearmes here . And can there be a better estate , then that ? or any so good as that ? which Is impossible to be had , at the worst , and The worst wherof , is better then the best of any other .

Beholde , out of this estate all prosperity is misery , and in it , all misery is prosserity : haue we not made it more then manifest , by such abundance of most infallible , divine , and vndoubted evidence , as neither divells , nor men , can colourably gainesay ? And is not such a state worth seeking among those to whome it is solely , and wholey , appropriated of the Lord ? who would not be a Saint vpon such tearmes , & embrace piety , because of the precious and peerlesse blessednes , it bring 's with it , vpon a mans vniversall state here , and that which is eternall in heaven ? why , let men learne to reason and dispute thus .

If there be a sort of people , who are in such a state as hath beene sayd , the worst wherof is simply good , and jncomparably better then the best estate of any other whatsoever ; what doe I , what am I , out of that society ? I see my self miserable ( as I am ) at my best , I will surely out of my self , and strive with all my strength to be one of those men , among whome the meanest fare soe well , when they are in the worst estate that can be .

And if ( thus ) God make vs able to begin to argue ( for his glory ) against our selues , when these first propositions be well vnderstood , and applyed of vs , we shal be able ( by his grace ) to frame more comfortable premisses , and to goe forward in this divine disceptation , with consideration of those further things , the conclusion and inference wherof , will minister vnto vs yet more courage , to cleave vnto the Lord in the communion of his saints .

For why ? the former argument was taken from the miseryes , greivances , persecutions , and oppressions of Gods people , and yet it is powerfull , and able to conclude , both a necessity , ( and includeth also an excellency ) of our separation from sinners , to become of that number who are soe happy , in their very misery : but this latter may be taken from the graces of the same men from whose distresses alone , we reasoned before ; and for the further wooing , and faster glewing of vs vnto the heavenly corporation , of such as are happily incorporated into Chrict Iesus , it may ( in the second place ) be framed thus .

If the worst of Gods people viz: their troubles , miseryes , and oppressions , be such as doe exceede all the wellbeing of other men , if in their greivances and vexations , it goe soe well with them , how happy must these men be considered in their graces , and the employment of them ? if their bitter sorrowes be soe sweete , how will the sweete sap , and savour of God spirit taste , and relish in them ? if out of cruelty , tyranny , and all manner of evill soe much good may issue , when they haue to doe with wicked and vnreasonable men , who can conceive the consolation that shall accrew vnto them , in the free and peaceable excercise of their graces , wherein they deale only with Gods owne majesty , and such of their fellow bretheren and sisters , as are truly gracious with themselues ? if the troubled waters , which are soe muddyed with the foule fruit of Satans , and mens mallice , may yeelde such joy , what will flow from the blessed jnfluence of God himself thinke yee , when he shall leade them to those wells of salvation , whence they shall draw freely , and drinke their fill , of those pure christall streames , which himself hath distilled ? Surely every man must needes ( in all reason ) thinke , that if their worst estate of greife and misery be so good , this of grace and peace , cannot but be better , and yeelde sweeter fruit then the former ; and soe the best estate of a wicked man , being so farre behinde their worst , must needes be much more behinde this , and vtterly incomparable there-vnto .

And yet , though this be much , the most , and best of all , is yet to come , viz: their state of glory , which shal be the reward both of their greivances , and graces also ; & from that , a man whose hart were set aright , might lastly reason thus .

These men ( Gods saints ) were happier then I , at the worst of their miseryes , even in the midst of their enemyes ; They were yet more happy then soe , when with their God , and with each other among themselues , they might peaceably vse their graces ; the least of these two , was more then a litle beyond my best : But their best of all , being yet to come , to wit , their blessednes and glory in heaven , with the God of heaven ; what shall I conceive of their inconceivable faelicity , then and there ? and how infinitely vnhappy are I , that am soe short of the good they haue , in their very evill ? and am not yet come so farre , as to be equall with them in their meanest , and most afflicted condition ? Surely it being so well with them in their greivances ; it cannot but be much better with them in their graces , and best of all in their glory . O the hydden , ( yet heavenly ) estate of these holy ones ; which is soe heavenly , that it must be hydden , there being no possibility on earth to reveale it . Who would be out of that state , wherein is soe much excellency , that every evill therein , is exceeding good , and every good exceedeth each other ? If a mans hart be not chayned to the Divell , & by the Divell , to the world , to be kept here , in that perpetuall prison of infidelity , and profanes , which will bring him to that perdition which is due there vnto ; he cannot but be drawne out of himself , and his sinfull state , with this threefolde corde , and be tyed fast for ever ( as one enamoured and enflamed ) to the Lord God , in the felowship of those his saints , who having beene faithfull before him here , ( both in doing his will , and suffering for the same ) haue now received the wages , both of their faith , and sufferings , in the Kingdome for which they suffered , wherein they shall see him as he is , 1 Ioh. 3.2 and with him , his blessed Son , his eternall Spirit , his beloved Saints , in that life and jmmortality , blisse , and faelicity , which God who is faithfull , hath performed to them , promised to vs , and to all the rest of his holy ones , Heb. 11.40 . keeping them , who are already in actuall pofession , not absolutely perfect ( as being yet without vs ) till we shal be brought vnto them , & both they , and we , ( and all the elect ) vnto the Lord our God , at the last day , to be compleate in that entyre , and eternall perfection of glory , the hope wherof , giue 's vs hart , and make's vs wayte , and sigh in our soules , looking and longing for that glorious appearance of his , which shall make vs to appeare in glory with him , for ever and ever .

AMEN .