aim we shut one eye as rather an hinderance to an accurate information yet for ordinary use so do we esteem each of these lights that there is no wise man but would rather lose a limb then an eye Although I could tell thee of a certain man not less religious then witty who when his friends bewailed the loss of one of his eyes askt them Whether they wept for the eye which he had lost or the eye which remained Weep rather said he for the enemy that stays behinde then for the enemy that is gone Lo this man lookt upon his eyes with eyes different from other mens he saw them as enemies which others see as officious servants as good friends as dear favourites Indeed they are any or all of these according as they are used good servants if they go faithfully on the errands we send them and return us true intelligence Good friends if they advise and invite us to holy thoughts enemies if they suggest and allure us to evil If thine eyes have been employed in these evil offices to thy soul God hath done that for thee which he hath in a figurative sense enjoyned thee to do to thy self If thy right eye offend thee pluck it out and cast it from thee for it is better for thee that one of thy members should perish and not that thy whole body should be cast into hell § 5. Freedom from temptations by the eyes and from sorrows Thou hast lost thine eyes and together with them much earthly contentment But withal thou art hereby freed of many temptations those eyes were the in-lets of sin yea not onely the meer passages by which it entred but busie agents in the admission of it the very Pandars of lust for the debauching of the soul. How many thousands are there who on their death-beds upon the sad recalling of their guilty thoughts have wished they had been born blinde So as if now thou have less joy thou shalt sin less neither shall any vain objects call away thy thoughts from the serious and sad meditation of spiritual things Before it was no otherwise with thee then the Prophet Jeremich reports it to have been with the Jews That death is come up by the windows So it was with our great Grand-mother Eve she saw the tree was pleasant to the eyes and thereupon took of the fruit So it hath been ever since with all the fruit of her womb both in the old and later world The sons of God saw the daughters of men that they were fair and they took them wives of all which they chose In so much as not filthy lusts onely but even adulteries take up their lodgings in the eye there the blessed Apostle findes them Having eyes saith he full of adultery and that can not cease from sin Whiles therefore thine heart walked after thine eyes as Job speaks it could do no other but carry thee down to the chambers of death thou art now delivered from that danger of so deadly a misguidance Hath not the loss of thine eyes withal freed thee of a world of sorrows The old word is What the eye views not the heart â—ues not Hadst thou but seen what others were forced to behold those fearful conflagrations those piles of murdered carcases those streams of Christian blood those savage violences those merciless rapines those sacrilegious outrages thine heart could not chuse but bleed within thee Now thou art affected with them onely aloof off as receiving them by the imperfect intelligence of thine ear from the unfeeling relation of others §. 6. The cheerfulness of some blind men Thine eies are lost what need thy heart to goe with them I have known a blinde man more chearfull then I could be with both mine eies Old Isaac was dark-sighted when he gave the blessing contrary to his own intentions to his sonne Jacob yet it seems he lived fourty yeers after and could be pleased then to have good chear made him with wine and vâ—nison our life doth not lye in our eyes The Spirit of man is that which upholds his infirmities Labour to raise that to a chearfull disposition even in thy bodily darknesse there shall bee light and joy to thy soul. §. 7. The supply which God gives in other faculties Hath God taken away thine eyes But hath he not given thee an abundant supply in other faculties Are not thine inward senses the more quick thy memory stronger thy phantasie more active thy understanding more apprehensive The wonders that we have heard and read of blinde mens memories were not easie to beleeve if it were not obvious to conceive that the removall of all distractions gives them an opportunity both of a carefull reposition of all desired objects and of a sure fixednesse of them where they are laid Hence have we seen it come to passe that some blinde men have attained to those perfections which their eies could never have feoffed them in It is very memorable that our Ecclesiasticall Story reports of Didymus of Alexandria who being blinde from his infancy through his prayers diligent indeavours reacht unto such an high pitch of knowledge in Logick Geometry Arithmetick Astronomy as was admired by the learned Masters of those Arts and for his rare insight into Divinity was by great Athanasius approved to be the Doctor of the Chaire in that famous Church What need we doubt of this truth when our own times have so cleerly seconded it having yeelded divers worthy Divines Gods Seers bereaved of bodily eyes amongst the rest there was one in my time very eminent in the University of Cambridge whom I had occasion to dispute with for his degree of great skill both in Tongues and Arts and of singular acutenesse of judgement It is somewhat strange that Suidas reports of Neoclldes that being a blinde man he could steal more cunningly then any that had use of eyes Sure I may say boldly of our Fisher that hee was more dextrous in picking the locks of difficult Authors and fetching forth the reasures of their hidden senses then those that had the sharpest eyes about him in so much as it was noted those were singular Proficients which imployed themselves in reading to him If they read Books to him he read Lectures the while to them and still taught more then he learned As for the other outward senses they are commonly more exquisite in the blinde We read of some who have been of so accurate a touch that by their very feeling they could distinguish betwixt black and white And for the eare as our Philosophers observe that sounds are sweeter to the blind then to the sighted so also that they are more curiously judged of by them the vertue of both those senses being now contracted into one But the most perfect recompence of these bodily eyes is in the exaltation of our spirituall so much more enlightned towards the beatisicall
to take heed of making haste to be rich and the great Apostle tels us That he that would bee rich fals into many temptations Surely there is no small danger also in affecting to be too suddenly rich in the endowments of the soule this cannot but be accompanied with the temptation of an unthankfull distrust for on the one side he that beleeves makes not haste and on the other we cannot bee sufficiently thankfull for what we have whiles we doe over-eagerly reach after what wee have not Tell me thou querulous Soul dost thou not ackowledge what thou hast to be the gift of God And wilt thou not allow the great Benefactor of heaven to dispense his own favours as he pleaseth If he think fit rather to fill thy vessell with drops of grace art thou discontented because hee doth not pour out his Spirit upon thee in full vâ—als If thou have have any at all it is more then he owes thee more then thou canst repay him Take what thou hast as an earnest of more and wait thankfully upon his bounty for the rest Is it not meeâ— in a free gift to attend the leasure of the donor What sturdy and ill mannerd beggers are we if we will not â—â—ay at the doore till we be served and grudge at our almes when it comes Look upon the Father of the faithfull thou shalt finde him fourscore and sixe yeares childlesse and at last after he had got an Ismael hee must wait fourteen yeers more for the promised seed and when hee had enjoyed him not much longer then he expected him he must then sacrifice him to the giver Thus thus my son must our faith bee exercised in attendance both for time and measure of mercy §. 3. Comfort from Gods acceptation of truth not quantity Thy graces are weak yet if true discomfort not thy selfe how many weak bodies have we knowne which with careful tendance have enjoyed better and longer health then those that have had bigger limbs and more brawny armes neither is it otherwise in the soul Soundnesse of grace is health increased degrees of grace make up the strength of that spirituall part if thou have but this health tenderly observed thou maist be happy in the enjoying of thy God although more happy in a comfortable sense of a stronger fruition We have to do with a God that stands not so much upon quantity as truth of grace he knowes we can have nothing but what hee gives us and inables us to improve and where he sees our wils and endeavours not wanting he is ready to accept and crown his owne gifts in us He will not break the bruised reed nor quench the smoaking flax §. 4. Comfort from the variety of Gods gifts and the ages and statures of grace Thou art weak in grace Be not discouraged my son there are all ages all statures in Christ Shall the child repine that he is not suddenly grown a man Shall the Dwarf quarrell that he is not a Giant Were there a standerd of graces lesse then which would not be accepted thou hadst reason to bee troubled but it is so far from that as that our Saviour hath encharged Suffer little children to come to me and forbid them not for of such is the kingdome of heaven In some legall oblations it pleased God to regard time and age The Lamb for the Passeover and for the peace-offering the Bullock for the sin offering of Israel have their date assigned And in divers cases he hath called for two Turtle Doves or two young Pigeons Young Turtles and old Doves in the mean while according to our Jewish Doctors were unlawfull to bee offered but in our spirituall sacrifices all ages are equally accepted He that is eternall regards not time he that is infinite and almighty regards not statures Even the eleventh houre carried the peny as well as the first and Let the weak say I am strong §. 5. Comfort from the safety of our leasurely progresse in grace It troubles thee that thou hast made so slow progresse in graces thy desire is to heaven-ward thou checkest thy self for no more speed It is an happy ambition that carries thee on in that way to blessednesse Quicken thy selfe what thou mayst with all gracious incitations in that holy course But know my son that we may not alwaies hope to goe thitherward on the spurre in that passage there are waies that will not admit of hâ—ste how many have we known that by too much forwardness have been cast back in their journey whether through want of breath or mistaking their way or mis-placing their steps I praise thee that it is the desire of thy soul to run the way of Gods Commandments and do encourage thine holy zeal in speeding that holy race ever praying thou mayst so run as that thou mayst obtain But withal I must tell thee that Blessed is the man that doth but walk in the Law of the Lord Whiles thou passest on though but a foot-pace thou art every step neerer to thy glory so long as thou riddest way thou art safe Blessed is the man whose strength is in thee O God in whose heart are thy wayes who passing through the vale of misery goes on from strength to strength till he appear before thee his God in Sion §. 6. Comfort from our good desires and endevours Thy grace is little but thou wishest and labourest for more this is a good beginning of heavenly wealth Hee is in a good way to riches that desires to thrive Never any holy Soule lost her longing If thy wishes be hearty and serious thou hast that which thou cravest or at least bee sure thou shalt have If any man â—ick wisdome let him aske of God who giveth to all men liberally and upbraideth no man and it shall bee given him Were this condition offered us for Worldly riches who would be poore If we imbrace it not in spirituall either wee distrust the promises or neglect our own mercies In these temporall things how many have so eagerly followed the chase of the world that they have over-runne it and whiles they have greedily swallowed gain have been choaked with it but in those better blessings earnestnessâ— of desiâ—â— â—nd fervour of prosecution was never but answered with a gracious impetration §. 7. Comfort from the happiness of an humble poverty Thou art poore in grace but in an humble self-dejection longest for more know that an humble poverty is better then a proud fulnesse Wert thou poore and proud there were no hope of thy proficiency thy false conceit lies in the way of thy thrift and many a one had been gracious if they had not so thought themselves but now that thou art meaner in thine opinion then in thine estate who can more justly challenge our Saviours blessing Blessed are the poor in spirit for theirs is the kingdom of heaven Thou art weak
not as a man but as a Christian envie her not to that better Husband above who gives her no less dowry then immortality § 6. The mitigation of the loss of a dear and hopeful son Thy son is dead What marvel is it that a mortal Father hath begot a mortal Son Marvel rather that thy self hath lived to have or to lose a son We lie open to so many deaths that our very subsistence is almost miraculous Thou hast lost a piece of thy self for what are our children but as colonies deduced from our own flesh yea rather our selves made up in other models This loss cannot but go neer thee But tell me What was the disposition of the son thou mournest for If he were graceless and debauched as thy shame so thy sorrow should die with him set the hopes thou mightst have had of his reclaiming against the fears of his continuing and increasing wickedness and thou couldst have made no other present account but of dishonour and discomfort If it be sad that he is taken away in his wildness it had been more heavie that he would have added to the heap of his sin and therein to his torments If he were gracious he had a better Father then thy self whose interest was more in him then thine and if that heavenly Father have thought good to prefer him to a crown of immortal glory why shouldst thou be afflicted with his advancement Why shouldst thou not rather rejoyce that thy loyns have helped to furnish heaven with a Saint Were it put to thy choice that thy son might be called off from his blessed rest and returned to his former earthly relations couldst thou be so injurious in thy self-love as to wish the misery of so disadvantageous a change to that soul which as it was never of thy production so it were pity it should be at thy disposing Rather labour to have thine own soul so disposed that it may be ready to follow him into those blessed mansions and that it may love and long for heaven so much more for that one piece of thee is there before-hand Comforts against Poverty and loss of our estate § 1. The fickle nature of these earthly goods THou art driven into want and that which is worse out of abundance Those evils that we have been inured to as being bred up with us from our cradle are grown so familiar that we are little moved with their presence but those into which we fall suddenly out of an outward felicity of estate are ready to overwhelm us Let thy care be not to want those better riches which shall make thy soul happie and thou shalt not be too much troubled with the loss of this trivial and perishing stuff Had these been true goods they could not have been lost for that good that is least capable of loss as it is unsatisfying in the time of an imperfect and unsure fruition so in the losing it turns evil Didst thou not know that riches have wings and what use is there of wings if not to flie If another mans violence shall clip those wings even this very clipping is their flight Set thy heart upon that excellent and precious wealth which can never be taken from thee which shall never leave thee nor thou it thou shalt easily slight these poor losses As these were not goods so they were not thine Here thou foundst them and here thou leavest them What hadst thou but their use Neither can they be otherwise thine heirs whom thou leavest behinde thee I am ashamed to hear the Heathen Philosopher say All that is mine I carry about me when many of us Christians are ready to bug those things as most ours which are without our selves It was an unanswerable question which God moves to the rich man in the Parable upon the parting with his soul Then whose shall those things be which thou hast provided perhaps a strangers perhaps as in case of undisposed Lands the occupants perhaps a false Executors perhaps an enemies Call that thine that thou shalt be sure to carry away with thee that shall either accompany thy soul in its last passage or follow it such shall be thy holy graces thy charitable works thy vertuous actions thine heavenly dispositions Lo these are the Treasures which thou shalt lay up for thy self in heaven where neither moth nor rust doth corrupt where theeves do not break thorow nor steal § 2. Consideration that they are not ours but lent us Thou hast lost thy goods May I not rather say Thou hast restored them He parted with more then thou that said The Lord hath given and the Lord hath taken Lo whether it were by way of patrimony or by way of providence and industry the Lord gave it and whether it were by the hands of Chaldeans or Sabeans the Lord hath taken it the Lord is in both he did but give and take his own Is it not just so with thee What reason hast thou then to complain Or may I not yet rather say It was not given but lent thee for a while till it were called for and dost thou grudge to restore what thou borrowedst Nay that thou mayst have yet less claim to this pelf was it not onely left in thy hand by the owner to employ for his use till he should re-demand it with the increase What is it to thee but to improve and to account for If others have taken off thy charge whiles they have spoiled they have eased thee § 3. That the right valuation of riches is in the minde Thy wealth is gone Hast thou necessaries left Be thankful for what thou hast forget what thou hadst Hadst thou had more thou couldst have made use of no more then Nature calls for the rest could but have lien by thee for sight for readiness of employment Do but forbear the thought of superfluities and what art thou the worse Perhaps thy fare is coarser thy dishes fewer thy utensils meaner thy clothes homelier thy train shorter what of this how is thy minde affected Cuntentment stands not in quantities nor in qualities but in the inward disposition of the heart that alone can multiply numbers and raise prices that alone can turn honest freezes into rich velvets pulse into delicates and can make one attendant many Officers Wise Seneca tels thee truly that the true mold of wealth is our body as the Last is of the shooe if the shooe be too bigge for the foot it is but troublesome and uselesse and how poor an answer would it be of the Cordwainer to say that hee had Leather good store it is fitnesse which is to be regarded here not largenesse neither is this any other then the charge of the blessed Apostle Having food and raiment let us bee therewith content And if we have no more we shall be but as we were as we shall bee For wee brought nothing into the world neither shall wee carry any
Didst thou conceive my son that grace would put thee into a constant and pepetually-invariable condition of soul whiles thou art in this earthly warfare Didst thou ever hear or read of any of Gods prime Saints upon earth that were unchangeable in their holy dispositions whiles they continued in this region of mutability Look upon the man after Gods own heart thou shalt finde him sometimes so courageous as if the spirits of all his Worthies were met in his one bosom How resolutely doth he blow off all dangers trample on all enemies triumph over all cross events Another while thou shalt finde him so dejected as if he were not the man One while The Lord is my Shepherd I shall lack nothing Another while Why art thâ—â— so sad my soul and why art thou so disquieted within me One while I will not be afraid for ten thousands of the people that have set themselves against me round about Another while Hide me under the shadow of thy wings from the wicked that oppress me from my deadly enemies who compass me about One while Thy loving kindness is before mine eyes and I have walked in thy truth Another while Lord where are thy loving kindnesses Yea dost thou not hear him with one breath professing his confidence and lamenting his desertion Lord by thy favour thou hast made my mountain to stand strong Thou didst hide thy face and I was troubled Look upon the chosen vessel the great Apostle of the Gentiles one while thou shalt see him erecting trophies in himself of victory to his God In all these things we are more then conquerours through him that loved us Another while thou shalt finde him bewailing his own sinful condition Oh wretched man that I am who shall deliver me from the body of this death One while thou shalt finde him caught up into the third heaven and there in the Paradise of God another while thou shalt finde him buffeted by the messenger of Satan and sadly complaining to God of the violence of that assault Hear the Spouse of Christ whether the Church in common or the faithful soul bemoaning her self I opened to my Beloved but my Beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not finde him I called him but he gave me no answer Thus it will be with thee my Son whiles thou art in this frail flesh the temper of thy soul will be like her partner subject to vicissitudes Shouldst thou continue always in the same state I should more then suspect thee This is the difference betwixt Nature and Grace That Nature is still uniform and like it self Grace varies according to the pleasure of the giver The Spirit breathes when and where it listeth When therefore thou findest the gracious spirations of the holy Ghost within thee be thankful to the infinite munificence of that blessed Spirit and still pray Arise O North and come thou South winde â—blowe upon my garden that the spices thereof may slow out But when thou shalt finde thy soul becalmed and not a leaf stirring in this garden of thine be not too much dejected with an ungrounded opinion of being destituted of thy God neither do thou repine at the seasons or measures of his bounty that most free and infinitely-beneficent agent will not be tied to our terms but will give what and how and when he pleaseth Onely do thou humbly wait upon his goodness and be confident that he who hath begun his good work in thee will perform it until the day of Jesus Christ. § 10. Complaint of unregeneration and deadness in sin answered It is true thou saist if God had begun his good work in me he would at the last for his own glories sake make it up But for me I am a man dead in sins and trespasses neither ever had I any true life of grace in me some shew indeed I have made of a Christian profession but I have onely beguiled the eyes of the world with a meer pretence and have not found in my self the truth and solidity of those heavenly vertues whereof I have made a formal ostentation It were pity my son thou shouldst be so bad as thou makest thy self I have no comfort in store for hypocrisie no disposition can be more odious to the God of truth in so much as when he would express his utmost vengeance against sinners he hath no more fearful terms to set it forth then I will appoint him his portion with the hypocrites Were it thus with thee it were more then high time for thee to resolve thy self into dust and ashes and to put thy self into the hands of thine Almighty Creatour to be moulded anew by his powerful Spirit and never to give thy self peace till thou findest thy selfâ— renewed in the spirit of thy minde But in the mean while take heed lest thou be found guilty of mis-judging thine own soul and mis-prising the work of Gods Spirit in thee God hath been better to thee then thou wilt be acknown of Thou hast true life of grace in thee and for the time perceivest it not It is no heed to take of the doom thou passest upon thy self in the hour of temptation When thy heart was free thou wert in another minde and shalt upon better advice return to thy former thoughts It is with thee as it was with Euâ—ychus that fell down from the third loft and was taken up for dead yet for all that his life was in him We have known those who have lien long in trances withovt any perception of life yea some as that subtil Joannes Duns Scotus have been put into their graves for fully dead when as yet their soul hath been in them though unable to exert those faculties which might evince her hidden presence Such thou mayest be at the worst yea wert thou but in charity with thy self thou wouldst be found in a much better condition There is the same reason of the natural life and the spiritual Life where it is is discerned by breathing sense motion Where there is the breath of life there must be a life that sends it forth If then the soul breathes forth holy desires doubtless there is a life whence they proceed Now deny if thou canst that thou hast these spiritual breathings of holy desires within thee Dost thou not many a time sigh for thine own insensateness Is not thine heart troubled with the thoughts of thy want of grace Dost thou not truly desire that God would renew a right spirit within thee Take comfort to thy self this is the work of the inward principle of Gods Spirit within thee as well may a man breathe without life as thou couldst be thus affected without grace Sense is a quick discrier of life pinch or wound a dead man he feels nothing but the living perceiveth the easiest touch When thou hast heard the fearful
judgements of God denounced against sinners and laid home to the conscience hast thou not found thy heart pierced with them hast thou not shrunk inward and secretly thought How shall I decline this dreadful damnation When thou hast heard the sweet mercies of God laid forth to penitent sinners hath not thy heart silently said Oh that I had my share in them When thou hast heard the Name of Christ blasphemed hast thou not felt a secret horrour in thy bosom All these argue a true spiritual life within thee Motion is the most perfect discoverer of life He that can stir his limbs is surely not dead The feet of the soul are the Affections Hast thou not found in thy self an hate and detestation of that sin whereinto thou hast been miscarried Hast thou not found in thy self a true grief of heart for thy wretched indisposition to all good things Hast thou not found a secret love to and complacency in those whom thou hast thought truly godly and conscionable Without a true life of grace these things could never have been Are not thine eyes and hands many times lifted up in an imploration of mercy Canst thou deny that thou hast a true though but weak appetite to the means and further degrees of grace What can this be but that hunger and thirst after righteousnesse to which our Saviour hath pronounced blessednesse Discomfort not thy selfe too much son with the present disappearance of grace during the hour of thy temptation it is no otherwise with thee then with a â—ree in winter-season whose sap is run down to the root wherein there is no more shew of the life of vegetation by any buds or blossomes that it might put forth then if it were stark dead yet when the Sun returnes and sends forth his comfortable beames in the spring it burgens out afresh and bewraies that vitall juyce which lay long hidden in the earth No otherwise then with the hearth of some good huswife which is towards night swept up and hideth the fire under the heap of her ashes a stranger would think it were quite out here is no appearance of light or heat or smoak but by that time she hath stirred it up a little the bright gleeds shew themselves and are soon raised to a flame Stay but till the spring when the Sun of righteousnesse shall call up thy moisture into thy branches stay but till the morning when the fire of grace which was raked up in the ashes shall bee drawne forth and quickned and thou shalt find cause to say of thy heart as Iacob said of his hard lodging Surely the Lord is in this place and I knew it not Onely doe thou not neglecting the meanes wait patiently upon Gods leasure stay quietly upon the bank of this Bethesda till the Angel descend and move the water §. 11. Complaint of the insensibleness of the time and meanes of conversion I could gladly thou saist attend with patience upon God in this great and happy work of the excitation of grace were I but sure I had it could I be but perswaded of the truth of my conversion but it is my great misery that here I am at a sad and uncomfortable losse for I have been taught that every true convert can designe the time the place the meanes the manner of his conversion and can shew how neare hee was brought to the gates of death how close to the very verge of hell when God by a mighty and out-stretched arme snacht him away in his own sensible apprehension from the pit and suddenly rescued him from that damnation and put him into a new state of spirituall life and undefaisible salvation All which I cannot do not finding in my selfe any such sudden and vehement concussion and heart-breaking any such forcible and irresistible operation of Gods Spirit within me not being able to design the Sermon that converted me or those particular approaches that my soule made towards an hardly-recovered desperation My son it is not safe for any man to take upon him to set limits to the wayes of the Almighty or to prescribe certain rules to the proceedings of that infinite Wisedome That most free and all-wise agent will not be tyed to walk alwaies in one path but varies his courses according to the pleasure of his own will One man hee cals suddenly another by leasure one by a kinde of holy violence as hee did S. Paul another by sweet solicitations as Philip Nathaniel Andrew Peter Matthew and the rest of the Apostles One man he drawes to heaven with gracious invitations another he drives thither by a strong hand we have known those who having mispent their yonger times in notoriously lewd and debauched courses living as without God yea against him have been suddenly heart-stricken with some powerfull denunciation of judgement which hath so wrought upon them that it hath brought them within sight of hell who after long and deep humiliation have been raised up through Gods mercy to a comfortable sense of the divine favour and have proceeded to a very high degree of regeneration and lived and died Saints But this is not every mans case Those who having from their infancy been brought up in the nurture and feare of the Lord and from their youth have been trained up under a godly and conscionable Ministery where they have been continually plyed with the essectuall means of grace Precept upon precept line upon line here a little and there a little and have by an insensible conveyance received the gracious inoperations of the Spirit of God though not without many inward strifes with temptations and sad fits of humiliation for their particular failings framing them to all holy obedience these cannot expect to finde so sensible alterations in themselves As well may the child know when he was naturally born as these may know the instant of their spirituall regeneration and as well may they see the grasse to grow as they can perceive their insensible increase of grace It is enough that the child attaining to the use of reason now knowes that he was born and that when wee see the grasse higher then we left it we know that it is growne Let it then suffice thee my son to know that the thing is done though thou canst not define the time and manner of doing it Be not curious in matter of particular perceptions whiles thou mayst be assured of the reality truth of the grace wrought in thee Thou seest the skilfull Chirurgion when hee will make a fontinell in the body of his patient he can do it either by a sudden incision or by a leasurely corrasive both sort to one end and equally tend towards health trust God with thy self and let him alone with his own work what is it to thee which way he thinks best to bring about thy salvation § 12. Complaint of irresolution and uncertainâ—y in matter of our election answered All were safe thou saist if onely