Book 1, Chapter 9: Distress from Outward Afflictions

Of the second special distress, arising from outward afflictions.

The second kind of distress is that which arises from outward afflictions. By afflictions I understand, all manner of miseries and calamities in this life, from the least to the greatest, from the pain of the little finger, to the very pangs of death.

Now the question is, how the trouble of mind, arising by afflictions, may be remedied. For the answer of which question, two things are required of the party distressed, practice and meditation.

Sect. 1.

The practice is that, which is to be used, in all distresses of mind whatever. And it is a diligent examination of the conscience in regard of sin; an earnest and hearty confession thereof to God: and deprecation, that is, earnest prayer to him, for the pardon of the same. These three things, being done truly and unfeignedly from the heart, are a present remedy against this trouble, and bring with them much comfort.

Manasses the king of Judah, that had committed much wickedness: when he was carried captive to Babel, and there put in chains, he humbled himself, acknowledged his sins, and prayed earnestly to the Lord, and the issue was good; for God was entreated of him, and gave him deliverance. Job being long in outward affliction, humbled himself in like manner, and at length received comfort. Daniel humbled himself before God, for his own sins, and for the sins of God's people, making request to God earnestly for them, and even when he was in the act of praying, the Lord sent his angel Gabriel, to give him notice of deliverance. Lastly, the Church of God, under the cross, performed the like duty, Let us search and try our ways, and turn to the Lord, and God in mercy gave an ear to her mourning and lamentation. By all these places, it is apparent, that there is no better remedy in the world, for the mind of man, grieved by means of outward afflictions, than the practice of the duties before named.

Sect. 2.

The next thing to practice, is the meditation of the comfortable doctrines that are set down in the word of God, touching afflictions. All which doctrines, may be reduced to five principal and main grounds of comfort, and shall be laid down in their order.

The first ground is, that all afflictions from the least to the greatest, do come to pass, not by accident, chance, or fortune, but by the special providence of God. I explain it thus: in every particular cross and affliction, there is the hand of God's particular providence, and that in three regards.

First, because God decrees, and foreappoints every particular cross. Mark the words of Paul, Whom God has foreknown, them he has predestinated, to be made like to the image of his Son; and what is this image? Nothing else, but a conformity to Christ in afflictions for this life, and in glory for the life to come. Now if God has decreed, that those whom he foreknew, should be conformable to his Son in these respects, then has he also decreed the afflictions themselves.

Secondly, God does not only barely permit afflictions to be, but also he effects them, and brings them into execution, as they are crosses, corrections, trials, and punishments. I make peace (says the Lord) and I create evil, that is, not the evil of sin, but of punishment, which is evil in our sense and feeling. For things are termed evil two ways: some are evil indeed, some are evil not indeed, but in regard of our sense, apprehension, and estimation; and of this latter sort are afflictions, which God is said to create. And to this purpose is the saying of the Prophet Amos, Shall there be evil in the city, and the Lord has not done it?

Thirdly, as God causes afflictions, so he orders and disposes them, that is, he limits and appoints the beginning, the end, the measure or quantity, and the continuance thereof. Yes, he also orders them to their right ends, namely, his own glory, the good of his servants, and the benefit of his Church. Thus God is said to correct his people in judgment, that is, so as he will have the whole ordering of the correction in his own hand. Joseph tells his brethren, that when they intended evil against him, in selling him to the Ishmaelites for silver, God disposed it for good. When Shimei cursed David, he forbade his servants, so much as to meddle with him, and why? Because (says he) the Lord bade him to curse, and who then dare say to him, Why have you done so? And to this purpose the Prophet David says, I held my peace and said nothing: why? Because you, Lord, have done it (Psalm 39:9).

Here some will say, if afflictions did come only from God, it were somewhat, but oftentimes they come from men, that bear us no good will, and therefore no marvel though we be impatient. Answer: when crosses do come from men, God uses them as instruments, to execute his judgments upon us; and in this work, God is the chief doer, and they are as tools, in the hand of the workman. And the Lord inflicts them upon us by men, to try our patience under the cross. Joseph, though he knew well, the bad dealing of his brethren towards him, yet he looked not to them alone, but to an higher cause, namely, the Lord himself, who executed his own good will by them: God (says he) disposed it to good. And again, God did send me before you into Egypt for your preservation.

The second ground is, the commandment of God, touching the cross, and obedience to him therein. This commandment is expressed (Luke 9:23), where we are commanded to take up our cross every day, and follow Christ. Abraham was commanded, with his own hands to sacrifice his only son Isaac; and to this commandment, (though otherwise a great cross to him) he addresses himself to yield obedience. And in the prophecy of Micah, the Church says, she will bear the wrath of the Lord, that is, she will perform obedience to him in the cross, because she had sinned against him. And Saint Peter says, that God resists the proud, and gives grace to the humble: therefore humble yourselves under the mighty hand of God. And this being the commandment of God, that we should yield obedience to him, in every affliction, we ought to be no less careful to obey it, than any one commandment of the moral Law.

The third ground is, that God will be present with his servants in their afflictions. Upon this ground, David comforts himself, because God had promised to hear him, to be with him in trouble, and to deliver him. And in another place, Though I should walk in the shadow of death, I would fear none ill, for you are with me, &c.

Now that we may the better understand this doctrine, we are to consider what be the ends or effects of God's being with us in affliction, whereby he testifies his presence, and they are three.

The first is, to work our deliverance from the cross: Call upon me (says the Lord) in the time of your trouble, and I will deliver you. This promise must not be understood simply, but with an exception, so far forth as it shall be for our good. For all promises of temporal deliverance, are conditional, and must be conceived, with this limitation of the cross and chastisement, if God please to impose it.

Some may say, how if God will not deliver us, but leave us in the affliction, what comfort shall we then have?

In the second place therefore we must remember that God will temper and moderate our afflictions, so as we may be able to bear them. Habbakuk prays to God, in the behalf of the Church, that he would in wrath remember mercy. And Paul says, that the Lord will not suffer us to be tempted above that we are able to bear, but will give an issue with the temptation.

Thirdly, put the case that God does not moderate our afflictions, but suffer them to remain upon us, not only for some time of our life, but to the very death: yet then will he testify his holy presence another way, namely, by giving the party distressed, power and strength to bear his affliction. To you it is given (says Paul) for Christ, that not only you should believe in him, but also suffer for his sake.

The fourth ground of comfort in affliction is, that every affliction upon the servants of God, has some special goodness in it. (Romans 8:28) We know that all things, work together for good to them that love God. And in regard hereof, the crosses which are endured by God's children, are so far from being prejudicial to their salvation, that they are rather helps and furtherances of the same. Now this goodness is perceived two ways: first, by the fruit and effect of it, and then by the quality and condition thereof. In both which respects, afflictions are good.

Touching the fruits of afflictions, because they are manifold, I will reduce them to seven principal heads.

1. Afflictions do make men to see and consider their sins. Joseph's brethren for twenty years together, were little or not at all troubled for their wickedness, in selling their brother; yet upon their affliction in Egypt, they began to consider what they had done. We have (say they) verily sinned against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear him: therefore is this trouble come upon us. Manasses in the time of his peace, gave himself to witchcraft, and the worshipping of strange gods: but when he was captive in Babylon, then was he brought to the sight of his sins, and moved to humble himself before God for them.

2. Afflictions serve to humble men in their souls before God. The young unthrift in the Gospel, called the Prodigal child, while his portion lasted he spent liberally, and was grieved for nothing: but when he came to be pinched with hunger, and that through his own folly, then he humbled himself before his father, and returned home to him. David says of himself, that in his prosperity he thought he should never be moved, because the Lord of his goodness had made his mountain to stand strong: but (says he) you did hide your face, and I was troubled, then cried I to the Lord.

3. They serve to work amendment of life. No chastising (says the Author to the Hebrews) for the present seems to be joyous, but afterward it brings the quiet fruit of righteousness, to them that are thereby exercised; that is, afflictions and chastisements that seize upon God's children, do leave after them amendment of life, as the needle passes through the cloth, and leaves the thread behind it. When we are judged (says the Apostle) we are nurtured of the Lord, that we might not be condemned with the world. And David confesses (Psalm 119): It is good for me that I have been afflicted, that I might learn your statutes. And the good husbandman, purges and prunes the vine, that it may bring forth more and better fruit.

4. They cause men to deny themselves, and to rely wholly on the mercy of God. Thus Paul received the sentence of death in himself, that he should not trust in himself, but in God, that raises the dead.

5. The fifth, is invocation. For afflictions make us to cry heartily and fervently to God, to bring ourselves into his presence, and there to abase ourselves before him. Thus the Lord said of the old Israelites, that when he slew them, then they returned, and sought him early (Psalm 78:34). And elsewhere he says of his children, that in their affliction they will seek him diligently.

6. The sixth, is patience. Affliction brings forth patience, patience experience, etc. As if he should say; because the love of God is shed in our hearts, therefore in afflictions we are patient. Now while we patiently bear the cross, we have experience of the mercy and love of God towards us: and having once in some notable deliverance, tried and tasted the mercy of God, we do by hope (as it were) promise to ourselves, the said favor and mercy, for time to come.

7. The last fruit, is obedience. This the Holy Ghost teaches, to have been the fruit of the suffering of Christ, when he says, Though he were the Son, yet learned he obedience, by the things which he suffered.

In the next place, afflictions are good in regard of their quality and condition, which is, that they are tokens and pledges of our adoption, when we make the best use of them. If you endure chastening, (says the Holy Ghost) God offers himself to you as to sons, that is, he comes to you in the cross, not as a judge and revenger, but as a kind and loving father; and the cross imposed, is as it were his fatherly hand, wherewith he chastises us: and therefore Job praises God for his affliction, saying, God has given, and God has taken away, blessed be the name of the Lord.

The fifth ground of comfort is, that the party distressed, has partners in the cross. For first, he has Christ to be his partner, because he has fellowship with him, in that he is afflicted, and is willing to obey God therein. Paul accounts it happiness, to know the fellowship of Christ's afflictions, and to be made conformable to his death (Philippians 3:10). And Saint Peter exhorts believers to rejoice in as much as they are partakers of Christ's sufferings (1 Peter 4:13). Secondly, if the party afflicted repent, Christ communicates with him in all his crosses, and accounts them as his own. The Apostle in this regard, would have no man think it strange, no not when he is in the fiery trial; but rather to rejoice because he is partaker of Christ's sufferings (1 Peter 4:12). And Christ says to Saul persecuting his Church, Saul, Saul, why persecute you me? Thirdly, he that is afflicted, has other servants of God, partakers with him in all his afflictions. The Apostle Peter wishes the Church of God to resist Satan by faith, knowing, says he that the same afflictions are accomplished, in your brethren that are in the world (1 Peter 5:9).

Thus much generally of afflictions, and of comfort in them. It were a long and tedious work to set all down in particular, together with their proper and distinct comforts: therefore I will pass them over, and speak only of three kinds of afflictions, with their remedies.

Sect. 2.

The first is, the deferring of deliverance: a great affliction, if it be considered. And touching it, I propound one question, namely, how the mind of the party distressed, may be stayed, when as the Lord defers deliverance.

For the answer hereof, three especial points are to be considered.

1. First, that God has in his wisdom, set down certain and unchangeable times, for the accomplishment and issue of all things that are. There is a time appointed to every thing under the sun (Ecclesiastes 3:1). The speech of Solomon is general, and the meaning of it is this. Whatever there is in the world, either done, or suffered, or enjoyed by man, whether it be of the number of natural things, or of those which are voluntarily undertaken, or necessarily endured; God has in his providence sorted to them, a set time and season, whereof depends the success of them all. And this time, himself most freely orders and rules at his own good pleasure; which, as no man can hinder or stay, so is it not in the power of any, to hasten, or prevent.

This point, the Holy Ghost in Scripture proves by two instances, of the threatenings and promises of God, which himself accomplishes, at some certain and unchangeable times.

When the old world in the days of Noah, had grown to much impiety, and wickedness, the Lord appointed a certain space of 120 years, for their repentance and conversion; at the very end and term whereof, he brought the flood upon them, and not before. For if we compare the particular circumstances of time, noted in the 7th chapter of Genesis, with that which Saint Peter writes (1 Peter 3:20), we shall find, that the inundation of waters came upon the earth, at the very point of time before determined.

Again, God threatened by Jeremiah, that the Jews for their sins, should be led captive, and serve the king of Babel 70 years. Now if we take the just computation of time, it will appear, that so soon as ever those years were expired, the foresaid threat was accomplished. And therefore Daniel, alluding to Jeremiah's prophecy, exactly sets it down, when he says, The same night was Belshazzar king of the Chaldeans slain, that is, the very night wherein those 70 years came to their full period.

And as there are set times, allotted by God for the execution of his threatening sentences; so also has he determined certainly, the accomplishment of all and every of his promises.

An example hereof we have in the Israelites, of whom the Lord said to Abraham, that they should be in affliction in a strange land, 430 years, and then be delivered. This promise of God was expressly fulfilled, as we read in the book of Exodus. For before the end and term of these years, they had no deliverance at all: but when that time was expired, even that self same day, departed all the hosts of Israel, out of the land of Egypt. And though Moses, forty years before this time, took in hand the work of their deliverance; yet he did it without success; and upon a certain accident, being himself constrained to fly into Midian, he lived there as a stranger with Jethro his father in law, till the said time of four hundred and thirty years was accomplished; toward the end whereof, being called of God to that office, he prospered, and not before. And in the same manner, has God set down a certain period of time, within which, he will exercise his children more or less, and at the end whereof, and not before, he will relieve and comfort them again.

Now as the certainty of the accomplishment of God's threatening word, serves to terrify all wicked livers from sin: so the unchangeable performance of his promises, at the very time prefixed, and not before, teaches the children of God sundry things.

First, that when they are in any distress, and have not present or speedy deliverance, according to their desire, they should wait the Lord's leisure, and expect with patience till the time come, which is appointed by him for their ease and relief: and in the mean while stay their hearts, by hope and affiance in his mercy. Reason is plain. God is sure in his word, therefore though heaviness may endure for a night, yet joy will return in the morning (Psalm 30:5).

Thus the Lord comforts the Jews in a particular distress, as we may read in the prophecy of Habakkuk, where the Prophet in the name of the Jews, complains and expositulates the matter with God, why his own people should be so lamentably afflicted, by a terrible and furious nation, and why they should be led away captives, by the Chaldeans the enemies of God? To this the Lord makes answer, that as he had certainly determined, that judgment to come upon them, so certainly had he appointed a set time, wherein they should be delivered. In the mean while, he bids them to comfort themselves in this, that though the affliction should rest upon them for a season, yet undoubtedly they should be eased at the length: and therefore, that they should in patience wait for the vision, that is, the accomplishment of the vision touching their deliverance.

Secondly, hence we learn, that we must not only believe the promises of God in general, that God is true and faithful in them, and that he is able and willing to fulfil them, even as he made them: but we must believe them in particular, that is with application to their proper and several circumstances, which are the particular means, places, and times, whereby, and wherein he has given his word, as touching our freedom and exemption from the cross.

Take an instance hereof in the Prophet Daniel, who knew well by the spirit of prophecy, that the Lord had determined to bring upon the Jews 70 years captivity in Babylon. He knew also, that God had promised to put an end to that captivity, at the end and term of those years. Now what did Daniel in this case? Upon knowledge of the will of God in that point, during the said time, he prayed not to the Lord for deliverance of his people: but when he understood that the time drew near, wherein it was the will of God, that the Jews should return out of captivity, then by faith applying the promise of God to that particular time: he besought the Lord in prayer and supplications, with fasting, in sackcloth and ashes, and the Lord gave ear to his prayers, and yielded him a gracious answer.

2. The second point is, that God, when he defers deliverance, does it upon great and weighty causes and considerations, best known to himself.

The first whereof is, that thereby he might humble men thoroughly, and bring them to an utter denial of themselves, and consequently cause them, to learn patience in affliction; which they would not learn, if they might be their own carvers, and have speedy deliverance from the cross, at their own wills and pleasures.

Secondly, that being afflicted, they may acknowledge from where their deliverance comes; yes, from where they do receive not only that, but every other good benefit, which they enjoy; namely not from themselves, or any creature, but only from the Lord; and accordingly may learn to value and prize his gifts, at their deserved excellency. For it is a true saying, and often verified in affliction and want, that benefits easily obtained, are lightly regarded, and sooner forgotten.

Thirdly, that by the continuance of the cross without intermission, he may make them to distaste the world, and consequently draw them to the meditation of the life to come, wherein all matter of mourning shall cease, and all tears shall be wiped from their eyes.

Fourthly, the Lord defers deliverance from affliction, that he might prevent greater evils and dangers, whereinto those that are afflicted might run, if they had their hearts' desire, and were eased not at his will but at their own wishes. When the children of Israel came into Canaan, they were informed, that they should dwell together with the Canaanites, and Moses renders a reason thereof, Least (says he) the wild beasts of the field multiply against you. And for the preventing of this evil, the Israelites must endure some annoyance by the Canaanites. Even so the Lord keeps his servants under the cross, for the preventing of greater sins and offences. This should stay the minds of men, and make them content to wait upon God for deliverance, when they are afflicted.

3. The third and last point is, that God always has and does exercise his best servants, with long and continued crosses. Abraham was childless, till he was 70 years of age, and at those years the Lord promised him issue. But this promise was not accomplished till a long time after, when he was an hundred years old. David had a promise to be king of Jerusalem, and Judah; but the Lord exercised him by many and grievous afflictions, before he came to the crown, in so much, that he says of himself, that his eyes failed with waiting upon his God. Zachary and Elizabeth prayed to God, both of them in their youth, and many years after for issue, but the Lord granted not their request till they were old.

To add no more examples; by these we see the Lord's dealing, even with holy men and women, his own dear servants, that he does not always grant their requests, nor condescend to their desires at the first, but as it were holds them off, and suspends his grace and favor for a time. And therefore if it shall please him, thus to deal with any of us, we must from these examples be taught, to possess our souls with patience, resting contented in his will, and waiting on his good pleasure to the end.

To conclude this point. Suppose, that the condition of God's servants be such, as that they find no end of their afflictions, but that they do continue even to death, what shall they do in this case?

Ans. Besides that which has been said before, for the resolution of this question, I answer further, that first, they must still, even to death, live by faith, and say with holy Job, Lord, though you kill me, yet will I trust in you.

Secondly, they must stay and relieve their souls in the mean time, with these and such like meditations.

1. That it is the will and pleasure of God, that we should through many afflictions, enter into the kingdom of God (Acts 14:22). Now it is the property of a true child of God, to rest content in his father's good will and pleasure, even when he is afflicted. Proverbs 3:11. My son — be not grieved at my correction, that is, let it not be tedious to you, be content to bear it. Our duty therefore is, meekly to subject ourselves to the hand of God, as the child does to the correction of his father.

2. That though afflictions be long and tedious, yet God will at length give a joyful and comfortable issue. For so himself has promised (Matthew 5:4), Blessed are they that mourn, for they shall be comforted. Psalm 34:19. Great are the troubles of the righteous, but the Lord will deliver him out of them all. Psalm 37:37. Mark the upright man, and behold the just, for the end of that man is peace.

Afflictions, be they never so heavy, in regard of continuance, yet they are in no sort comparable to those eternal joys, that God has prepared for them that love him. This was Paul's meditation, who endured the cross, even to his dying day. Our light affliction (says he) which is but for a moment, works to us an excellent and eternal weight of glory. And elsewhere he professes, that he did not count the afflictions of this present time, answerable in value to the glory, which shall be revealed to God's children (Romans 8:18). Saint Peter tells them to whom he wrote, that in regard of their assured hope of eternal life, they should rejoice, though now for a season, they were in heaviness through manifold temptations (1 Peter 1:6). Lastly, the Author to the Hebrews, comforts the Church by this reason, because it is yet a very little while, and he that shall come, will come, and will not tarry.

Though God withholds his hand, in respect of deliverance even to death, yet his love is constant and unchangeable, and the cross which we undergo, cannot separate us from that love, with which he has loved us in Jesus Christ (Romans 8:35). And thus much of the first particular distress of mind, arising of outward afflictions.

Sect. 3.

The second particular distress, is bodily and temporary death, which consists in the separation of the soul from the body. And touching this affliction, it is demanded, how any servant of God, may be able to endure with comfort, the pangs of death?

For the answer hereof, two things are required: a preparation to death, and helps in the time of death.

Concerning preparation, there are three duties to be performed.

The first and most principal, is commended to us in the book of Psalms, where David prays to God, Lord, make me to know my end, and the measure of my days. And Moses in like manner, Lord, teach me to number my days, that I may apply my heart to wisdom. In which places, is remembered a notable duty of preparation: to wit, that a man should resolve himself of death continually, and before-hand number his days. This is done, by esteeming of every day, as the day of his death, and accordingly doing always that, which he would do, if he were now to give up the ghost.

Secondly, in way of preparation, we must endeavor to disarm and weaken death, who is as an armed man, that has his weapons, whereby he seeks to destroy us. And in this case, we must deal with death, as the Philistines dealt with Samson. They saw by experience, that he was a mighty man, and by his power and strength, had given them many foils; and therefore they labored to know, in what part of his body his strength did lie. And after inquiry, finding it to be in the hair of his head, they never rested, till they had spoiled him thereof. And questionless, the time will come, when we all must encounter, with this strong and powerful Samson, Death. In the mean while, it is a point of wisdom, to inquire wherein his power and might consists. When this search has been made, we shall find that his weapons, are our manifold sins, and corruptions, both of heart and life. For as Paul says, The sting of death is sin. Therefore, that we may spoil him of this his furniture, we must exercise ourselves in the practice of two duties.

First, use all means for the cutting off of the lock of our sins, whereby alone Satan has the vantage of us; and these means are the duties of humiliation, invocation, and true repentance. We must therefore humble ourselves before God, be instant in prayer, for the pardon of our sins past, and present, and in this point give the Lord no rest, until we have obtained in our consciences, the sweet certificate of his favor and mercy in Christ, whereby our minds may be stayed and comforted.

This done, it stands us in hand to turn to God, to be careful to leave sin, to entertain in our hearts, a resolved purpose and intention of new obedience, and conformity to the will, and commandment of God in all things. And this is the only way in the world, to bereave this our enemy of his armor, to pull the sting out of the mouth of this serpent, and consequently, even in death to prevail against him.

Thirdly, in way of preparation, our duty is, even before-hand (while we live in this world) to endeavor, to have some true taste of life everlasting, and the joys of heaven. The due consideration whereof, will be of great use. For it will stir up in our hearts, a desire and love of perfect happiness in heaven, yes a fervent expectation of Christ's coming to judgment: and it will further cause us to say with Simeon, Lord, now let your servant depart in peace: and with the Apostle, I desire to be dissolved, and be with Christ.

Touching this spiritual joy and comfort in the Holy Ghost, these questions of conscience are moved.

First, how may we in this life have and nourish in our hearts, a true taste of eternal happiness, and of the joys of the world to come?

First, by a serious consideration of the evils that do hinder, or prejudice our happiness: and they are principally four.

One is, the misery of our lives, in respect of sin, and the consequents thereof. For there is no man in the world, be he never so righteous, that can truly say of himself, I am clean from my sin (Proverbs 20:9). Yes, even the regenerate, that have received grace to believe, to turn to God, and to live according to the Spirit, do find by experience, corruption and rebellion in their minds, wills, and affections, which daily affords matter of sinning against God: and on the other side, hinders and quenches, all the good motions of the Spirit, that are in them. Again, such is the irreconcilable malice of Satan, that he takes vantage of man's corruption, and neglects no time or opportunity, to entrap the children of God, in the snares of his temptations. And hence it is that man, by reason of his own corruption, and the wicked suggestions of the Devil, is at continual strife with himself, has daily occasion of sorrow, works out his salvation with fear and trembling, wading (as it were) even while he lives, in a sea of many miseries.

The second evil is the vanity of all things that are in the world. For whether we consider the world itself, or the things therein contained, done, or suffered, there is nothing so sure and steady, whereunto man having attained, can possibly rest fully satisfied, and contented; or which in the end, will not prove to be most vain vanity. And the truth hereof appears, in the experience of Solomon himself; who (being king over Israel) wanted neither authority, nor ability, and opportunity, to take knowledge and trial, of all worldly things in all estates and conditions. And having even of set purpose, carefully and earnestly searched into them all, at length he concludes, that the issue of all was unprofitable vanity, and vexation of mind, as we may read in his Ecclesiastes.

The third evil is the changeable condition of our life in this world, whereby it comes to pass, that we are always in a fleeting and transitory state. For we are (as Saint Peter speaks) but strangers and pilgrims, that wander to and fro in the earth, as in a strange country, and still are making forward to our own home. We have here no abiding city. The houses wherein we dwell, are but inns, in which we sojourn for a time: yes, the bodies which we have, are but tents and tabernacles, always ready to be shifted, and ourselves to be translated into another place.

Fourthly, by remembering, that Christ our Head, being now in heaven, and we his members upon the earth; during our life, we are in presence separated from our Head, and consequently, from that happy and glorious fellowship, which we shall enjoy with him, and all the saints our fellow-members, in the kingdom of heaven. This Saint Paul notes, when he says, While we are at home in the body, we are absent from the Lord: and thereupon himself desired to be dissolved, and to be with Christ.

Having thus entered into the due consideration of the aforesaid evils, we must in the second place, exercise ourselves in the frequent meditation, of the blessed estate of God's chosen, in the kingdom of glory: who being translated out of this life, into the bosom of Abraham, are fully and perfectly freed from sin, from Satan, from vanity and misery: have all tears wiped from their eyes: do behold the face of God; are made like to Christ in holiness and honor: and do with him inherit the kingdom, prepared for them, from the foundations of the world.

In the third place, having thoroughly considered of these things, we must compare the estate of this present life, in the respects before-named, with the estate of that, which is to come in the kingdom of heaven: and laying them in a parallel together, we shall find the one, infinitely far to excel the other in regard of true joy and comfort. And this will make us, though living in the world, yet to use it, as if we used it not: to have our conversation in heaven: to think, with Paul, that to be loosed, and be with Christ, is best of all for us: to have a true and lively taste of the joys of the world to come, and accordingly with Abraham, Isaac, and Jacob, to look for a city that has foundations, whose builder and maker is God.

2. Secondly, it is demanded, how a man may truly discern, whether this joy of the Spirit, be in him yes or no? For answer hereunto, it is to be remembered, that there are sundry properties whereby it differs from carnal joy. And these are principally five.

First, this joy is brought forth (as it were) of sorrow for sin, and for the want of Christ. You shall sorrow, (says our Savior Christ to his Disciples, meaning for his departure,) but your sorrow shall be turned into joy. These words, are not only meant of his Disciples, but of all believers, who upon consideration of their sins, and the spiritual want of Christ Jesus, do mourn and lament. For not only they, but all true believers, are there opposed to the world. Again, blessed are they that mourn: that is, being touched with causes of exceeding grief, do withal mourn for their sins: for they shall be comforted. On the other side, carnal joy, as it has his beginning from the flesh, and arises of things pleasing thereunto, so it ends in sorrow and heaviness. In the end, rejoicing is turned into mourning, says Solomon. And, Woe to you that now laugh: for you shall weep.

Secondly, the joy of the Spirit, is a fruit of righteousness: that is, it issues and flows from Christ known and believed, to be made to us of God, wisdom, righteousness, sanctification, and full redemption. For from hence, follows peace of conscience, and from peace, comes joy in the Holy Ghost. Contrariwise, the joy of the flesh, arises only from the sudden feeling of some worldly delight: and therefore cannot bring any sound peace, to the conscience of the man possessed of it.

Thirdly, spiritual joy is founded in the holy use of the Word, Sacraments, and Prayer: and in the practice of Christian duties of mercy, love, justice, etc. The other is not so. For the world conceives a joy besides the word, out of the exercises of invocation and repentance: which stands in the practice of cruelty, malice, oppression, injustice, and all manner of impiety. And hence it is, that having spent their days in such matter of rejoicing, at length in a moment they go down to hell.

Fourthly, heavenly joy is so fixed and rooted in the heart, that it cannot be removed from there. Your joy shall no man take from you, says Christ. It must needs therefore be true and sound, yes, able to swallow up all matter of grief, and heaviness: whereas the other is never sincere, but with the sweetness thereof, has always mingled some bitterness. Even in laughter (says Solomon, speaking thereof) the heart is heavy. When the face of the wicked man shines, and his countenance is pleasant, even then is he inwardly sorrowful, and his mind is troubled.

Lastly, the joy of the Spirit is eternal: abiding in the mind of man, not only for the term of this life, but forever, in the world to come. So is not the rejoicing of the world in earthly things: for it is fading and deceitful, as the things themselves be, wherein it is placed: it has the beginning in corruption, and ends with this present life. The examples of the two rich men in the Gospel, do manifest this truth. And to this purpose, is the speech of Zophar, in the book of Job, that the rejoicing of the wicked, is very short, and the joy of hypocrites is but a moment, etc.

By these five properties, may we put a true difference, between earthly and heavenly rejoicing, and consequently discern of them, even in ourselves. And if we perceive this joy of the Spirit, (rightly conceived and grounded in the right use of the word, and Sacraments; as also in the exercises of invocation, faith, and repentance,) to take place in our souls and consciences, we shall find it of force, to moderate and allay the very terrors of death. And so much for Preparation.

Now the helps to be used in the time of death, are manifold: the sum of all may be reduced to two heads; Meditations, and Practices.

Touching Meditations, we must in the first place, consider Death in a double respect; one, as it is in its own nature, and another, as it is changed and qualified by the death of Christ. Death in its own nature, is a curse, or forerunner of condemnation, the very gates and suburbs of Hell itself: but being qualified by Christ, it is a blessing, an end of all miseries, a full freedom from all dangers, a short passage to joy, an entrance into everlasting life, a quiet sleep, void of all annoyance, by dreams and fantasies. And the grave a resting chamber, yes a bed perfumed by the death of Christ, for the bodies of all the Elect, out of which when they awake, they shall be admitted and received into the presence of God in heaven.

Secondly, we are to consider, that there be three degrees of eternal life. The first whereof, is in this world before we die, and it is then, when we begin to repent and believe in Christ, and to be assured in conscience that God the Father is our Father, Christ our redeemer, and the Holy Ghost our comforter. For this is eternal life, to know God and him whom he has sent Jesus Christ. The next degree is in death: for death cuts off all sin, original and actual: death frees us from all worldly miseries: death prepares the body, that it may be fit to enter into eternal happiness together with the soul, which is already in heaven. The last degree is, when body and soul reunited, go both together into eternal and everlasting glory.

Our third meditation is, that there is a mystical union and conjunction, between Christ and every believer, and that not only in regard of soul, but of body also; which being once knit, shall never be dissolved, but is eternal. Whereupon the dying, dead, rotten, and consumed body remains still a member of Christ, abides within the covenant, and is and shall be ever, a temple of the Holy Ghost. Thus Adam, and Abraham, which are dead, so many thousand years ago, yes every true believer, from them to the end of the world, shall arise at the last day in body to glory, by the power of their conjunction with Christ. In the winter season, we see the most trees void of leaves, buds, and blossoms: so as they seem to us to be dead, and yet nevertheless there is a sap in the root of them, which in the Spring will ascend, and revive the decayed branches. Even so it is with our bodies, which though they be corrupted, rotten, burnt or eaten with worms, or devoured by wild beasts, so as they may seem to be utterly perished, yet there is (as it were) a secret and hidden sap in them, (by reason of their union with Christ) by which they shall be raised, revived, and quickened, being made like to the glorious body of Christ their head, with whom they shall reign, and live for evermore.

Helps in practice are two; First, he that will bear with comfort the pangs of death, must labor that he may die in faith: and that is done, by laying hold of the promise of God, touching forgiveness of sins and life everlasting by Christ. All these (says the Holy Ghost) died in faith, namely, Abel, Enoch, Noah, Abraham, and Sarah, all laying hold of the promise of life by Christ. When Jacob on his death-bed, was blessing of his children, he broke forth into this heavenly speech, O Lord, I have waited for your salvation. In which words it is plain, that his faith rested on the mercy of God, and by hope he waited for his salvation, and our Savior Christ says, As Moses lift up the serpent in the wilderness, so must the Son of man be lift up, that whoever believes in him, might not perish, but have life everlasting. Out of which words the forenamed duty may be learned, that look as the children of Israel, being stung with fiery serpents, and that to death, were healed by looking up to the brazen serpent erected by Moses: so when we are stung with sin and death, we must ever remember by faith to look upon Christ. But specially when we are dying, then it is our part, to fix the eyes of our souls, by faith upon him; and thereby shall we escape death and be made partakers of eternal life and happiness. Notable is the example of Christ, who as he was man; always fixed his trust and confidence in his Father's word, especially at his end. For when he was dying, and the pangs of death seized upon him, he cries to the Lord, My God, my God, why have you forsaken me? And again, Father into your hands I commend my spirit: which words are full of faith, and do bewray what great affiance he placed in his Father's love, etc. When David in an extremity, saw nothing before his eyes but present death, the people intending to stone him, at the very instant (as the text says) he comforted himself in the Lord his God; but how? By calling to mind the merciful promises, that God had made to him, and by applying them to his heart by faith. And Paul says of himself, and the rest of the faithful, that they received the sentence of death in themselves, that they might not trust in themselves, but in God.

From these examples it follows, that they which desire with comfort to bear the pangs of death, must die by faith; that is, they must set before their eyes, the promise of remission of sins, and life everlasting, and depend upon it, wrapping (as it were) and infolding themselves in it, as in a close and warm garment, that will keep them safe and sure, against the wind and weather of temptation.

The second practise in the time of death is, to die in obedience; which is nothing else, but willingly, gladly, and readily, without murmuring, to submit ourselves to God's will, in bearing the pains of death. A most worthy president of this obedience, we have in our Saviour Christ, when he said to his father, Not my will, but your will be done; thereby submitting his will, to his Father's will, touching the death which he then suffered. Yes, when he was dying, it is said of him, that he gave up the Ghost; that is, he did most willingly surrender up his soul into the hands of God his father. And this his example at the time of his departure, must be a rule of direction to us, upon the like occasion. Hence it is, that in the third petition of the Lord's prayer, among other things, we pray for obedience to the will of God in suffering afflictions, yes, even in the last and greatest, which is death itself. True it is, that obedience to God in death, is against corrupt nature; and therefore our duty is, the more to inure ourselves, to the performing of it: and that which the blessed Apostle said of himself, I die daily, ought to be continually our resolution and practise.

If we shall inquire, how this may be done; the answer is, when God lays afflictions upon us, in our life time, then by endeavouring to bear them with patience, meekness, and lowliness. For every affliction, is (as it were) a petty death: and if we do in it, subject ourselves to the hand of God, we shall the better obey him, in the great death of all: and thus doing, whenever God strikes us with death, we shall with comfort endure the same.

Sect. 4.

The third particular affliction or distress, is Satanical molestation, whereby both persons, and places of mansion, or abode, are either possessed, or otherwise molested by the malice of the Devil.

1. Touching this affliction, the question of conscience is, How such persons as are possessed, or fear possession, or else endure molestations by the Devil in their houses, may have their minds quieted and stayed, and consequently, in that case be remedied?

And here two things are generally to be considered, in way of answer.

First, it is to be remembered, that possession is known by two signs. The one is, when the Devil is evidently present, either in the whole body, or in some part of it. The other, when he has rule of the said body, either in whole or in part: so as the party himself, has not that use of his body, which he would. As for example: when the Devil possesses the instruments of the voice, as the tongue, and makes a man to speak Latin, Greek, Italian, or other tongues, which he understands not. Both these things were found in them that were possessed, in the time of our Saviour Christ.

Secondly, we must consider, it falls out oftentimes, that strange diseases do seize upon men, arising from corrupt humors in the body; yes, men and women may have strange passions upon natural causes unknown; and these will sometimes have strange and extraordinary effects in them, which the art of physic neither can search out, nor cure; and yet they are neither acts of witchcraft, nor real possessions. As when God laid extraordinary diseases on the Corinthians, for the contempt of his Word and Sacraments (1 Corinthians 11:30). Like to which, he worthily inflicts upon men in these days, for the same and other sins.

Now to stay the mind in this case, these rules are carefully to be thought upon.

First of all, it is to be remembered, that though Satan's malice and power, be very great and large: yet he cannot practise the same, against the children of God, when, where, and how he wishes. The malice which Satan bears to mankind, and principally to the members of Christ, appears in this, because he is said, to accuse them before God, day and night. And, as a roaring lion, to walk about the world, seeking whom he may devour (1 Peter 5:8). Again, the Scripture notes him, to be a powerful spirit, whose strength far exceeds and surpasses the might of any man or creature, that is not of an angelical nature, as himself is. For he is termed a prince of the air, and the god of this world; his power reaches even to the spirits and souls of men, whereby he works in the children of disobedience (Ephesians 2:2). His principality is so great, that no strength, no defence of man is able to withstand it, unless man take to himself the whole armor of God (Ephesians 6:10).

Now although the Devil be so malicious an enemy of mankind, that he ceases not to devise, whatever may be hurtful to them; and withal so powerful in his attempts, that no man by his own proper strength, is able to resist him: yet he cannot put the least part of his power in execution, in what time, place, or manner he desires. The reason is, because God has determined his power, by certain bounds and limits, which he cannot pass: and they are especially two.

The one is, his own nature, whereby he is a creature, and therefore finite. Hence it is, that he can neither know, nor do anything that is beyond the reach or capacity of his nature, or above the power and skill of a creature. For example, he cannot directly and immediately know the deep things of God, unless they be revealed to him: nor yet the secrets of man's heart. None knows the things of a man, save the spirit of a man, which is in him: even so, the things of God knows none, but the spirit of God (1 Corinthians 2:11). Again, he cannot do that which is truly and properly a miracle, the cause whereof is hidden and utterly unknown, and which comes not within the power and order of nature. For this is proper to God, who only does things simply wonderful (Psalm 77:14).

The second thing whereby Satan's power is restrained, is the will of God. For look as the sea, being by nature, apt to overflow the whole earth, is kept in, and shut up within the shore, (as it were) with doors or gates, that it cannot break forth; and that by the Lord himself, who has established his decree upon it (Job 38). So though Satan be by nature strong, and his malice great, yet can he do nothing at all, no nor execute his natural power, to the hurt and prejudice of any man, without the will and permission of God. Thus the evil spirit, could not go forth to deceive Ahab, until the Lord had said to him, Go and you shall prevail (1 Kings 22:22). Thus the Devil could not touch the body, children, goods, or friends of righteous Job, while he was fenced and fortified, by the power and providence of God. But when the Lord, in regard of Job's outward estate, had given leave, and said, Lo all that he has is in your hand, then did he exercise his power, to the utmost: yet so far only, as he was permitted, and no further (Job 1:12).

The consideration of this first point, that Satan's power is determined by God, will serve to stay the minds of those, whose persons, houses, or friends are molested by him. For hereupon it follows, that God, who has the Devil bound up (as it were) in chains, will not suffer his power to be enlarged, against his own children, to their destruction and confusion: but so far forth alone, as shall be expedient for their good and salvation. Again, that God being their father in Christ Jesus, they may in the time of such affliction, have access to him, and call upon him, for the restraint of Satan's power and malice, and consequently, for the deliverance of them and theirs.

A second rule is this. Such persons must have recourse to God in his word, in which he promises his presence and protection, to his children, in their greatest dangers. And namely, that there shall no evil come to them, neither any plague shall come near their dwelling: because he will give his Angels charge over them, to keep them in all their ways. Again, that he will be a wall of fire, round about his people (Zechariah 2:5), that he will extend peace over his Church, like a flood (Isaiah 66:12), and that there shall be no sorcery against Jacob, nor soothsaying in Israel (Numbers 23:22). And yet if God sees it to be good for his children, to be tried by possessions or witchcraft, in this case the promise frees them not. For all temporal blessings are promised conditionally, so far forth as they may stand with God's good will and pleasure, and withal may make for the good of his children. Howbeit herein lies the comfort, that though such calamities befall them, yet they shall turn to their good, rather than to their hurt. This point well considered by the way, betrays the great presumption of some, who are not afraid to say, their faith is so strong, that the Devil cannot touch them.

Thirdly, it must be considered, that the best servants of God, have been in their times molested by the Devil. Christ in his second temptation, was carried by the Devil, from the wilderness, to a wing of the Temple of Jerusalem. The children of Job, were destroyed by the Devil, and he himself was filled with boils and sores. A certain woman, even a daughter of Abraham, that is, one following the faith of Abraham, was troubled with a spirit of infirmity, eighteen years together. And the daughter of the woman of Canaan, was grievously vexed with a Devil (Matthew 15:21, 22).

Fourthly, men in this case, ought by faith to lay fast hold upon the promise of life everlasting, and wait the Lord's leisure, not limiting him in respect of time, or means of deliverance. This was the practice of Job, Though he kill me, yet will I trust in him. And of holy Abraham, who did not limit God, but was content to do with Isaac, what the Lord would: and though it was in likelihood, a means to bereave him of all posterity, yet still he kept himself to the promise.

Lastly, men must in this case, seek and sue to God by prayer, either for deliverance, if it may stand with his good will and pleasure, or else for patience, that they may meekly and patiently bear that particular affliction.

2. In the molestation and annoyance of houses by spirits, two things are to be remembered.

First, men must not consort together, and abide there, where it is certainly known, that the Lord has given the Devil power and liberty; lest in so doing, they tempt the Lord. Our Savior Christ, did not of his own private motion and will, betake himself into the wilderness, but by the direction of the Holy Ghost (Matthew 4:1). Paul in like manner, did not of his own head go to Jerusalem, but upon the motion of the Spirit (Acts 20:22). In the light of these examples men are taught, not to cast themselves, into any places of apparent danger: much less to frequent those, which God has delivered up, into the power of Satan. And this condemns the rash, and headstrong conceits of some persons, who upon confidence of their own strength, do put themselves into needless dangers, having neither extraordinary calling from God, nor any sufficient warrant out of his word.

If it be asked, what men are to do in this case? I answer, First, that they ought rather to fly to God by prayer, and to draw near to him in their hearts: and he in mercy will draw near to them.

Secondarily, that which we do in meats and drinks, is also to be done in the houses and places where we dwell. And what is that? We must sanctify them to our use, by the word and prayer. Noah at God's commandment, went into the Ark, abode in it, and came out again: and when he came forth of it, into the earth afterward; it is said of him, that he built an Altar, gave thanks to God for his deliverance, and prayed the Lord, to vouchsafe him the use of the earth, as he had before. Though Abraham had a promise of the land of Canaan, to him and his posterity for ever, yet he went not out of his country toward it, till the Lord commanded him: and when he was come there, he built an Altar for the worship and service of God. The like he did afterward at Bethel. And many years after, did Jacob offer sacrifice to God, in the same Bethel, when he came to dwell there. And for this very end, in the law, by a special ordinance the first fruits of the harvest were offered to sanctify the rest of the corn. And so much touching the second distress.