A child of God at his worst, hath no true, or real evil upon 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 (indeede) evil.

And this advantage is most evident on either part and undeniable 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 undergoe them only as crosses; onto him, they were as just punishments for us, onto us, they are nothing but mercifull chastisemets: they were due to him (in our nature) by law, and became part of the malediction there-of; they come to us, only as tokēs of kindnes & loue, so saith the spirit of God once and againe.

Againe, for the ungodly 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 miseries; but also it brought mischeife, and rottennes, and wretchednes, vpon the good things God created for us, and made them evill to us, not in their privation alone, but even in our possession 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 removed from him, or satisfied for him, by Christ, unto God, in whome, he himself having no parte or portion, but remaining under the power and rage of sin, and right and posession of Satan, soe doe also, all those things likewise which he doth enjoy, remaine under the malediction of Almighty God, and in them, he is as much deceived as he is in himself, who though

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 impe 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 look what we are before the Lord, such are all things to us which we have, they can be none other in his sight.

But shall we heare the Holy Ghost 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 observe, yea admire, the Apostle Pauls evidence in this particuler, he was a man that had tried 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 indeed it was found to be; nay, (on the contrary,) that it was but a shadow of evill, 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 impregnable: he speake's (purposely) of his miseries, 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 themselves 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 us at our worst, how the Lord doth grossly infatuate the Devill, and befoole wicked men, in suffering them to conceit how unhappy we are, through the evills they cast upon us; and how he doth graciously comfort us, in taking away the evill, of all these evills from us, soe as that, we are nothing soe afflicted, or distressed, as they dreame us to be, but (on the quite contrary) we are cheered, comforted, and encouraged, that we can, and doe rejoice exceedingly, in the utmost extremities of all, that they are able by might, or malice, to inflict upon us: if this were but knowne to you as it is felt of us, you would rejoyce together with us, and be persuaded (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 believe; to wit, that the worst we can endure, may consist, with the best we can desire. The mischeifs men bring upon us, of sorrow, want, &c, are but pictures or images of these things; but the joy, fullnes, &c, the Lord give's in the middest of them all, are true, and reall, sound and substantiall consolations.

But now on the other side, for the ungodly, it is not soe with them: all their good things are evills indeede, how good soever they seeme to be. Have 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 unto them, upon due search?

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

They have wealth, (and the world sayes, that they who have that, have 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 will be judged by God, who hath spoken it, he call's it by so many odious epithets as must needes persuade any man that it is nothing lesse then good indeed: 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. Unrighteous 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 entitled.

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, upon true and serious inquisition, would be found no such matters, as they are made account to be, in the weake imaginations of wicked men; but things, quite contrary to the great opinion they have of them.

Now what a wide difference, and what a worthy advantage is here? that a childe of Gods worst, is but seeming evill, and true good, and an ungodly mans best, is but seeming good, and true evill? Surely a little deliberation would serve, to a full resolution of any mans choice of these two, which he would have, whether the former condition, or the latter. And this is our second advantage.

From, The saints advantage or The welfare of the faithful, in the worst times A sermon, preached at the Hague the 18. of May, 1623. before the most high, and mighty princess, Elizabeth, by the grace of God, Queene of Bohemia, Countesse Palatine of the Rhene, &c. By John Wing, an unworthy minister of the gospel and pastor to the English Church at Flushing in Zealand.

A child of God at his worst, hath no true, or real evil upon 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 (indeede) evil.

And this advantage is most evident on either part and undeniable 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 undergoe them only as crosses; onto him, they were as just punishments for us, onto us, they are nothing but mercifull chastisemets: they were due to him (in our nature) by law, and became part of the malediction there-of; they come to us, only as tokēs of kindnes & loue, so saith the spirit of God once and againe.

Againe, for the ungodly 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 miseries; but also it brought mischeife, and rottennes, and wretchednes, vpon the good things God created for us, and made them evill to us, not in their privation alone, but even in our possession 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 removed from him, or satisfied for him, by Christ, unto God, in whome, he himself having no parte or portion, but remaining under the power and rage of sin, and right and posession of Satan, soe doe also, all those things likewise which he doth enjoy, remaine under the malediction of Almighty God, and in them, he is as much deceived as he is in himself, who though

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 impe 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 look what we are before the Lord, such are all things to us which we have, they can be none other in his sight.

But shall we heare the Holy Ghost 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 observe, yea admire, the Apostle Pauls evidence in this particuler, he was a man that had tried 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 indeed it was found to be; nay, (on the contrary,) that it was but a shadow of evill, 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 impregnable: he speake's (purposely) of his miseries, 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 themselves 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 us at our worst, how the Lord doth grossly infatuate the Devill, and befoole wicked men, in suffering them to conceit how unhappy we are, through the evills they cast upon us; and how he doth graciously comfort us, in taking away the evill, of all these evills from us, soe as that, we are nothing soe afflicted, or distressed, as they dreame us to be, but (on the quite contrary) we are cheered, comforted, and encouraged, that we can, and doe rejoice exceedingly, in the utmost extremities of all, that they are able by might, or malice, to inflict upon us: if this were but knowne to you as it is felt of us, you would rejoyce together with us, and be persuaded (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 believe; to wit, that the worst we can endure, may consist, with the best we can desire. The mischeifs men bring upon us, of sorrow, want, &c, are but pictures or images of these things; but the joy, fullnes, &c, the Lord give's in the middest of them all, are true, and reall, sound and substantiall consolations.

But now on the other side, for the ungodly, it is not soe with them: all their good things are evills indeede, how good soever they seeme to be. Have 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 unto them, upon due search?

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

They have wealth, (and the world sayes, that they who have that, have 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 will be judged by God, who hath spoken it, he call's it by so many odious epithets as must needes persuade any man that it is nothing lesse then good indeed: 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. Unrighteous 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 entitled.

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, upon true and serious inquisition, would be found no such matters, as they are made account to be, in the weake imaginations of wicked men; but things, quite contrary to the great opinion they have of them.

Now what a wide difference, and what a worthy advantage is here? that a childe of Gods worst, is but seeming evill, and true good, and an ungodly mans best, is but seeming good, and true evill? Surely a little deliberation would serve, to a full resolution of any mans choice of these two, which he would have, whether the former condition, or the latter. And this is our second advantage.

A child of God at his worst, hath no true, or real evil upon 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 (indeede) evil.

And this advantage is most evident on either part and undeniable 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 undergoe them only as crosses; onto him, they were as just punishments for us, onto us, they are nothing but mercifull chastisemets: they were due to him (in our nature) by law, and became part of the malediction there-of; they come to us, only as tokēs of kindnes & loue, so saith the spirit of God once and againe.

Againe, for the ungodly 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 miseries; but also it brought mischeife, and rottennes, and wretchednes, vpon the good things God created for us, and made them evill to us, not in their privation alone, but even in our possession 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 removed from him, or satisfied for him, by Christ, unto God, in whome, he himself having no parte or portion, but remaining under the power and rage of sin, and right and posession of Satan, soe doe also, all those things likewise which he doth enjoy, remaine under the malediction of Almighty God, and in them, he is as much deceived as he is in himself, who though

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 impe 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 look what we are before the Lord, such are all things to us which we have, they can be none other in his sight.

But shall we heare the Holy Ghost 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 observe, yea admire, the Apostle Pauls evidence in this particuler, he was a man that had tried 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 indeed it was found to be; nay, (on the contrary,) that it was but a shadow of evill, 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 impregnable: he speake's (purposely) of his miseries, 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 themselves 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 us at our worst, how the Lord doth grossly infatuate the Devill, and befoole wicked men, in suffering them to conceit how unhappy we are, through the evills they cast upon us; and how he doth graciously comfort us, in taking away the evill, of all these evills from us, soe as that, we are nothing soe afflicted, or distressed, as they dreame us to be, but (on the quite contrary) we are cheered, comforted, and encouraged, that we can, and doe rejoice exceedingly, in the utmost extremities of all, that they are able by might, or malice, to inflict upon us: if this were but knowne to you as it is felt of us, you would rejoyce together with us, and be persuaded (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 believe; to wit, that the worst we can endure, may consist, with the best we can desire. The mischeifs men bring upon us, of sorrow, want, &c, are but pictures or images of these things; but the joy, fullnes, &c, the Lord give's in the middest of them all, are true, and reall, sound and substantiall consolations.

But now on the other side, for the ungodly, it is not soe with them: all their good things are evills indeede, how good soever they seeme to be. Have 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 unto them, upon due search?

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

They have wealth, (and the world sayes, that they who have that, have 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 will be judged by God, who hath spoken it, he call's it by so many odious epithets as must needes persuade any man that it is nothing lesse then good indeed: 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. Unrighteous 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 entitled.

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, upon true and serious inquisition, would be found no such matters, as they are made account to be, in the weake imaginations of wicked men; but things, quite contrary to the great opinion they have of them.

A child of God at his worst, hath no true, or real evil upon 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 (indeede) evil.

And this advantage is most evident on either part and undeniable 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 undergoe them only as crosses; onto him, they were as just punishments for us, onto us, they are nothing but mercifull chastisemets: they were due to him (in our nature) by law, and became part of the malediction there-of; they come to vs, only as tokēs of kindnes & loue, so saith the spirit of God once and againe.

Againe, for the ungodly 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 miseries; 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 possession 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 removed from him, or satisfied for him, by Christ, unto God, in whome, he himself having no parte or portion, but remaining under the power and rage of sin, and right and posession of Satan, soe doe also, all those things likewise which he doth enjoy, remaine under the malediction of Almighty God, and in them, he is as much deceived as he is in himself, who though

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 impe 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 look what we are before the Lord, such are all things to us which we have, they can be none other in his sight.

But shall we heare the Holy Ghost 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 observe, yea admire, the Apostle Pauls evidence in this particuler, he was a man that had tried 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 indeed it was found to be; nay, (on the contrary,) that it was but a shadow of evill, 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 impregnable: he speake's (purposely) of his miseries, 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 themselves 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 Devill, and befoole wicked men, in suffering them to conceit how unhappy 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 rejoice exceedingly, in the utmost extremities of all, that they are able by might, or malice, to inflict upon vs: if this were but knowne to you as it is felt of vs, you would rejoyce together with vs, and be persuaded (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 believe; to wit, that the worst we can endure, may consist, with the best we can desire. The mischeifs men bring upon vs, of sorrow, want, &c, are but pictures or images of these things; but the joy, fullnes, &c, the Lord give's in the middest of them all, are true, and reall, sound and substantiall consolations.

But now on the other side, for the ungodly, it is not soe with them: all their good things are evills indeede, how good soever they seeme to be. Have 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 unto them, upon due search?

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

They have wealth, (and the world sayes, that they who have that, have 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 will be judged by God, who hath spoken it, he call's it by so many odious epithets as must needes persuade any man that it is nothing lesse then good indeed: 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. Unrighteous 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 entitled.

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, upon true and serious inquisition, would be found no such matters, as they are made account to be, in the weake imaginations of wicked men; but things, quite contrary to the great opinion they have of them.