CHAP. I.
Of afflictions, which are the second sort of our worldly enemies, of their power and danger: what they are, and of the diuers kinds of them.

WEll may the Christians life bee called a§. Sect. 1. The preface to the following discourse. Warfare on earth, and the whole num­ber of the elect & faithful a Church mi­litant, or royall armie of the Lord of hosts, seeing whilest we continue here, wee are beset on all sides with enemies, mightie, and malitious; which neuer cease to assault and vexe vs, either with the lighter skirmish of weaker trialls, or the maine battel of stronger tentations, vntill by death obtaining a full victorie, the retrait is soun­ded by our great commander, and those receiued into the Church triumphant, who haue fought valiantly in the Church Militant, that they who haue contemned worldlie shame may be crowned with heauenly glorie, and they tri­umph in ioy and happines, who to obtaine the victory haue [Page 2] fought vnto blood. For no sooner are Sathan and his An­gells beaten backe, and that huge army of his hellish tenta­tions discomfited and ouercome with the word of God, and the assistance of his holy spirit; but gathering againe their scattered forces, and adioyning vnto them their strong aids the world and the flesh, with these fresh supplies they set forward againe with such hope and courage, as though they had neuer receiued any ouerthrow, and (as it were) filled with shame and malice because of their former foyle, they redouble their force and affresh assault vs with greater furie. The consideration whereof as it should moue all Christians to shake off securitie, and to stand vpon their guard with all care and watchfulnesse, armed at all points with their spiri­tuall armour, that so they may be ready for the encounter; so should it moue all Gods faithful Ministers, who are made Captaines and Leaders vnder our great commander; to traine vp Gods people and souldiers vnder their charge in that skill which is required in this spirituall Warfare, and teach them so to vse their weapons, that they may bee the better inabled to defend themselues and offend the enemy. In conscience of which duty I (the weakest and vnworthi­est of many,) haue vndertaken this hard taske, and hauing laid open the malice, might, and politicke stratagems of our arch enemie the Diuell, and instructed the weake Christi­an (according to my mediocrity of skill) in the art of this Christian Warfare, and taught him how to prepare him­selfe for the day of conflict, and so to buckle vnto him the christian armour, and manage his spirituall weapons, that he may be assured to foyle his enemy and obtaine the victo­rie; no sooner had I ended this labour, but I presently disco­uered new forces led vnder the conduct of the world, one of Sathans chiefest commanders and strongest ayds, armed with no lesse power and malice to worke the Christians o­uerthrow, that so they may againe be made the captiues of sinne, and regained to the seruice of their olde master, the Prince of darkenesse, and god of this world. And beeing [Page 3] hartened and encouraged by that late victory obtained a­gainst that chiefe enemy of our saluation, and resting assu­red, by that experience which I haue had of the inuincible strength of my great Lord and commander assisting mee in this fight, of the goodnes of the spirituall armour, and of the excellency of that both defending and wounding sword of Gods word, that if now againe I gaue the assault, I should also obtaine the victory; I willingly reentred the field with a purpose to encounter these new supplies: and first taking a view of the enemie, that I might discouer their strength, number, and militarie discipline, I perceiued that they so far excelled in might, multitude, and warlike pollicie, that they were an army plainely inuincible in respect of humane strength. In the front and maine battell were marshalled the worlds glorious and glittering troups of prosperity, ar­med with those often approued weapons of honours, plea­sures and riches, wherwith few are encountred who are not also ouercome. And obseruing the manner of their fight, I found it to bee no lesse admirable then dangerous, for they ouercame by yeelding, wounded by perswading, killed by imbracing, and whilest casting away their armes and all signes of hostility, they offered themselues as captiues and slaues, they became conquerours of those who tooke them, iaylors of those that kept them, and commanders of those who seemed to hold them in captiuity. In the flanke and rereward were ranged those terrible troups of aduersity and affliction, there placed by the Diuell and the world, to van­quish those by force, violence, and furious encounter, who could not be ouercome by the perswading allurements of deceiptfull prosperity, and these enemies seemed to bee of hideous strength, and in respect of their sterne and grimme visage, proud threats, and dangerous weapons, fearefull to looke vpon.

CHAP. II.
Of the causes, effects, subiect and adiuncts of afflictions.

ANd thus we see what afflictions are, both as they are punishments, properly so called, and as they are chastisements and corrections; now briefly§. Sect. 1. Of the efficient and impulsiue cause of afflicti­ons. wee will consider of their causes, effects, sub­iects and adiuncts or qualities, that so their nature beeing better vnderstood, there may bee a fitter passage to the dis­course following. And first wee are to know that the Lord himselfe is the chiefe efficient and principall cause of all af­flictions, which are not sinnes; for so himselfe speaketh by his Prophet; Shall there be euill in a city (that is the euill ofAmos. 3. 6. punishment and chastisement) and the Lord hath not done it? not that it is Gods proper and ordinary worke to afflict his creatures; for being the cheefe goodnes, hee chiefely in­tendeth doing good, hee delighteth in the conuersion ofMichah. 7. 18. sinners, and in shewing mercy; and thus doing hee doth his owne proper and vsuall worke, familiar to his owne nature; whereas the other is his worke improperly, and as the Pro­phet calleth it his strange worke, and his strange act, which with a kind of necessity we force vpon his iustice, by our sinEsay. 28. 21. and wickednes, so that the meritorious cause of afflictions is sinne, whereby men offend against Gods iustice in transgre­ssing his Law, as shall more fully appeare heereafter; & that whether we respect the wicked or the faithfull; although there bee great difference in the end why God afflicteth them; for (as I haue said) these punishments are laide vp­on the wicked for sinne, that they may satisfie Gods iu­stice by taking due vengeance on them: but howsoeuer they are also inflicted vpon the faithfull for sinne, yet not to the former end, but that they may bee brought vnto the sight and sense of it, that they may repent of it, and for the time to come forsake it, that so they [Page 14] may not bee condemned with the world. The impulsiue or motiue cause, wherby the Lord is incited to inflict these pu­nishments and afflictions, is his iustice which is heereby ma­nifested; for if euen in this life God punisheth the sins of the wicked, where they are to receiue all their good, as Abra­ham speaketh to Diues, then how much more grieuous pu­nishmentsLuc. 16. 25. remaine for them in the life to come, which is the time appointed for their torment? And if he punish & cha­stise the sinnes of his faithfull children, where shall the wic­ked and the vngodly appeare? as the Apostle speaketh. If he1. Pet. 4. 17. will not suffer them to escape without seuere correction, whose sins are punished in Christ euen by his death as being satisfactorie, and in themselues by repentance, as being the fruit of their faith, loue and zeale, which cause them to be­waile Zach. 12. 10. and lament for him whom they haue pearced, and to afflict their soules with bitter sorrow, for that they haue of­fended him who hath so loued them; then how certainely will there be a day of iudgement, wherein God wil manifest the seuerity of his iustice, in punishing their outragious sins, which haue w^t an high hand sinned against him, seeing they haue not had their punishments here, but haue passed their time in all worldly prosperity, pleasure and delight? Second­ly the mercy of God moueth him also to inflict on the faith­full these afflictions, that it may be manifested to his glory and their comfort, whilest hereby he stoppeth them in their course of sinne, and draweth them neerer to himselfe when they goe astray, that so escaping condemnation, they may walke in that way of holinesse, which will bring them to e­ternall happinesse. The instrumentall causes of these punish­ments and afflictions are the whole army of Gods cretures, which as they are his ready instruments, in deriuing his bles­sings and benefits to those that feare and serue him; so are they no lesse ready with all chearfulnesse, to inflict those pu­nishments, which his iustice hath pronounced against the wicked for their confusion and destruction; and those affli­ctions wherewith hee correcteth the slips and faults of his [Page 15] owne seruants, that they may be brought to repentance and amendment. But especially this Lord of hosts imployeth in this seruice his Angells; and that both the good Angels, who are ministring spirits, alwaies prest to doe his will, as appeareth in the destruction of the hoast of Senache­rib. and in the seuentie thousand Israelites slaine by the Angell of God with the sword of pestilence; and also the euill and wicked spirits; as appeareth in the afflicti­ons of Iob, and in the deceiuing and ouerthrowing of A­hab, in the tormenting of Saul, in the afflicting of the Apostle Paul, and in the tempting of our Sauiour Christ himselfe. And for this purpose he no lesse vsually imployeth the world, that is, worldly wicked men, sometime to exe­cute his iudgements one vpon another, and sometimes as his rods and whips, wherwith he correcteth the faults of his owne children and seruants: and that either, when by their allurements, perswasions and euill example; or threats, vio­lence and persecution they draw them into sinne; or when after they haue committed it, they serue as instruments to correct and chastise those offences, which through their in­ducements the faithfull haue fallen into. As wee may see in the example of the Israelites thus afflicted with the Canaa­nites, Moabites, Philistims, Aramits and Babilonians. All which (if we looke to their owne intentions) had no purpose at all to be Gods instruments for the correcting of his chil­dren; but chiefly aimed at their destruction, being moued thereunto with enuy, rage, hatred, couetousnes, and ambiti­ous desire of soueraignty; but if we respect the will & worke of God, they were so ruled by his power and prouidence, that they were but his bare instruments for the chastising of his seruants for their amendment.

The ends of these afflictions for which God correcteth§ Sect. 2. Of the ends, ef­fects, subiect and adiuncts of ou [...] afflictions. his children are manifold; as principally his owne glory in the manifestation of his iustice, mercy, wisedome, power and prouidence; and next heereunto the good and saluation of the faithfull, whom he thus chastiseth with these temporary [Page 16] afflictions, that repenting of their euill waies, they may not be condemned with the world: that he may heereby streng­then and increase in them their faith, affiance, hope, patience, humility, obedience and all other sanctifying and sauing graces; that heereby they may bee brought to a true hatred of sinne, when as they feele and tast the bitter fruits thereof; and to loath the world where they find no better entertain­ment; that their flesh with the corruptions thereof may be mortified and crucified, and the spirituall man receiuing more strength heereby may hold it in subiection: and final­ly that beeing heereby put in minde of their corruption and mortality, they may not fixe and settle their hopes & hearts vpon the things of this life, but may be moued to desire ear­nestly with the Apostle Paul to be dissolued and to be with Christ, seeing that is best of all; the which with diuers otherPhil. 1. 23. ends of these afflictions, I onely heere name, because after­wards I shall haue fit occasion to intreat more largely of them. The effects of these crosses and corrections are al those benefits and blessings, which God propoundeth for his ends in inflicting them; for seeing he is infinite both in wisdome and power, he can faile of nothing which he intendeth, but alwaies attaineth vnto his ends, and mightily effecteth all these things at which he aymeth. The subiect of these afflic­tions (if we respect the place) is this miserable world; for this is the valley of death, the vale of teares, the fiery furnace, in which when we haue beene tried and approued, wee shall be laid vp in Gods treasury of blessednes; the lists of our spiritu­all combat, in which when we haue fought and ouercome, we shall afterwards triumph in glory and be crowned with victory; the race, wherein hauing run we get the price and garland of blessednes; the vineyard, in which we labour till the night of death, when as we shall receiue the wages of e­uerlasting happines; and finally the place of our pilgrimage, which when we haue trauailed, we shal ioyfully arriue at our owne country, and enter into the paradise of our delights. But if we respect the subiect vpon which they are exerci­sed [Page 17] then is it the whole Christian man with all that belon­longeth vnto him; as his body, soule, name, state and friends, there beeing no part of him or his, which is not a fit subiect for sorrow and smart, and a fit place where afflictions vsu­ally may keepe their residence. The adiuncts, properties, and qualities of these afflictions are manifold; in respect of their time they last onely for this life: and therefore are of 2. Cor 4. 17. short & momentany continuance, they are for their waight, light and easie to bee borne by those who are assisted by Gods spirit; in respect of our sense, they are Heb. 12. 11. Lamen. 3. 19. sharpe and bit­ter, vntil by often tasting them, they are made more familiar vnto vs. In respect of the fruit which through the blessing of God ariseth from them, they are vnto the faithful exceeding profitable, stopping them in the course of sin, pricking them forward in the race of new obedience, preseruing them from the 1. Cor. 11. 32. condemnation of the world, and bringing forth the quiet fruit of righteousnes vnto them, which are therby exer­cised, as the Apostle speaketh. Heb. 12. 11. Heb. 12. 11.

But this profit and fruit is not to be attributed vnto affli­ctions§. Sect. 3. That afflictions are euill in their owne nature. in themselues, for if we respect them in their own na­ture they are euill, and so the Lord himselfe stileth them; E­say 45. 7. I make peace, and create euill. So the Prophet spea­keth. Amos 3. Shall there be euill in a city, and the Lord hath Esa. 45. 7. Amos. 3. 6. not done it? Yea as they are in themselues euill; so are they of a contagious quality spreading their poyson, and making those things euill which are good in their owne nature, and therefore the wise man saith, that all the daies of the afflicted are euill, Of which Iacob hauing experience complaineth,Pro. 15. 15. Gen. 47. 9. that the daies of his life had beene few and euill, in respect of the manifold miseries which he had indured. And this reason it selfe will teach vs, for what are afflictions (in their owne nature) but the punishments of sin, the fruits of Gods iust dis­pleasure, a prelude to death, small flashes of those endlesse flames of torment, the blacke guard of hell and destruction, the first beginning of euerlasting torments, and enemies to our ioy, peace, and comfort, of which the faithfull at last shal [Page 18] haue the victory, when as all teares shal be wiped from their eyes, and they receiued into those eternal ioyes, from which all these crosses and molestations shall be for euer banished? yea though reason were silent, yet sense it selfe would learne vs this lesson, that afflictions are euill and to be auoided, see­ing they are the mother and nurses of smart and sorrow, ter­rible in their very sound, fearefull to looke vpon, bitter to the tast, painfull to our feeling, and tormenting vs whilest they touch vs, whereof it is, that the lamenting Church ioy­neth together her crosses & her griefes, & remembring her affliction could not forget her mourning, because though memory should haue failed, tast distasted with this worme­wood and gall, would haue brought sorrow to minde, and ministred matter of iust complaining. Remembring (saith he)Lamen. 3 19. my affliction and my mourning, the wormewood and the gall, my s [...]ule hath them in remembrance, and is humbled▪ in me. And heereof it is, that not onely wise men, but fooles and idiots, yea euen the bruit beasts that haue no vnderstāding, taught onely by sense and instinct of nature, doe flee these euils, and feare them at their first appearance, as robbing them of their pleasure, plunging them into griefe and misery, and tending to the hurt and vtter destruction of their essence and being. And as they are in themselues euill trees, so naturally they bring forth euill fruits, vnlesse grace being ingrafted in them doe alter their nature. As we may see in the example of wic­ked men, who the more they are afflicted, the more they hate God, despaire of his mercy, murmure & repine against his prouidence, and vse all vnlawfull meanes, and wicked courses, to ease themselues of these afflictions, which they finde so painfull to them: the which they would not doe, if these afflictions were in their owne nature simply good, see­ing (as our Sauiour hath taught vs) a good tree cannot bring Math. 7. 18. forth euill fruit. And therefore that extreame is to be auoy­ded, which some vndiscreetly run into, who because they of­ten obserue men to bee bettered by their crosses, and that much better fruits do vsually spring from afflictiō, then pro­sperity [Page 19] and worldly plenty, do condemne this estate as euil, and magnifie the other, as good and profitable in it selfe: as though our health and safety were to bee ascribed to this deadly poyson, and not rather, to the loue and skill of our heauenly physitian, who by his wise tempering of it hath al­tered it nature, and beeing hurtfull in it selfe, hath made it helpfull vnto vs. And although afflictions serue as instru­ments and meanes to reclaime men from sinne, and to in­crease in them sauing and sanctifying graces, yet are we not simply to desire or pray for them, nor yet to afflict our selues and to pull crosses vnto vs, and lay them on our owne shoul­ders, seeing they are euill in their owne nature, and worke those former good effects not properly by themselues, but by accident, as they are so disposed by the infinit wisdome, goodnes, and power of God, who is able to bring light out of darknes, and good out of euill.

So also with no lesse care, we must auoid the contrary ex­treame,§ Sect. 4. That afflictions are not absolute­ly euil, but incli­nable to good through Gods power and wise­dome. Haec sola mala deputant mala quae non faciunt malos. August. de ciuit. dei lib. [...] cap. 1. whereinto worldly men run more vsually, who re­maining stil in loue with their sinne, which is the greatest e­uill, yea in truth, if we speake absolutely, and properly, the onely euil, doe abhorre and flee from these afflictions, estee­ming them onely, or at least the most intolerable euill, which neuertheles do not make men euil, but oftentimes (through the blessing of God) much the better. To which purpose we are to know, that howsoeuer afflictions are euill in their owne nature, yet not simply and absolutely, (for this sin on­ly is euill) but of an indifferent quality, and inclinable to good. For if we respect the chiefe efficient and author from whom they come, they are good eyther as they are punish­ments inflicted by a righteous iudge, or chastisements com­ming from the hand of a mercifull Father; neither can any euill, properly so called, proceede from the fountaine of all goodnes, whose will is the rule of all iustice and righte­ousnes. And as proceeding from the chiefe goodnesse, as their author, they are therefore good, so also because they haue had for their subiect the chiefe goodnes, euen our Sa­uiour [Page 20] Iesus Christ God and man, who whilest hee liued in this world was as much afflicted as any other; whose most pure nature cloud not admit of any thing, which in it owne nature was simply euill, and was able to turne all things (which was not so) into good. Euen as the sweet perfume is not sweet to it selfe alone, but is able to make sweet whatsoeuer toucheth it. To which purpose one saith, that the man Christ contemned all earthly good, that hee might shew them to bee contemptible; and sustai­nedAugustine. all earthly euils, which hee commanded others to beare with patience, that happinesse might not be sought in them, nor vnhappinesse feared in these. So also they helpe vs to come to this chiefe goodnes, and in this respect also they are not euill; for God in his eternall counsell hath ordained them as meanes to further his elect in attaining to saluation. For those which he knew before, he also predestinate Rom. 8. 29. to be made like to the image of his son, that is, to be comforma­ble vnto him in his suffrings, as elsewhere he expoundeth it. So he willeth, that no man should bee moued or offended with 1. Thes. 3. 3. these afflictions of the faithfull, seeing we our selues know that we are appointed thereunto. And thus they are the meanes to make vs draw neere vnto this cheefe goodnesse in this life, by true repentance, and feruent prayer; and the way which leadeth to this eternall and heauenly happines, of which we shall haue the full fruition in the life to come: for they are that narrow way and straight gate, which leade to these e­uerlasting ioyes; and if we meane euer to come thether, wee must by many afflictions enter into the kingdome of God, as theMatth. 7. 14. Act. 14. 22. the Apostle speaketh. Act. 14. 22. So that in respect of Gods decree and ordinance they are good to the faithfull, because through his blessing they tend to their good, euen the fur­nishing them with Gods graces and the euerlasting saluati­on of their soules. Whereby it appeareth, that afflictions (in respect of their subiect) are of an indifferent nature, good to those who rightly vse, and profit by them; and euil to those, who take occasion by them to hasten, & increase their con­demnation [Page 21] in their abusing them vnto sinne, wherein they are not vnfitly compared to the red sea, which according to it owne nature drowned the Egyptians, but by the power and blessing of God was the meanes of the Israelites preser­uation & deliuerance: for so these afflictions which drowne vnbeleeuers and worldlings in the gulfe of desperation, doe serue for a ready, though straight way, to conduct the true Israelites into the heauenly Canaan, and as a wall on eyther hand to keepe them from erring and going astray into the by-paths of sin, and to preserue them harmelesse from the most dangerous assaults of their spirituall enemies.

CHAP. III.
Of the tentation of afflictions, and how it is vrged by the enemies of our saluation.

BVT howsoeuer afflictions through the bles­sing§. Sect. 1. That out of our afflictiōs ariseth a dangerous ten­tation. of God, and his ouerruling wisedome & power, become vnto the faithfull, not onely harmelesse, but also profitable, and doe serue as meanes to further their saluation; yet are they in their owne nature euill and hurtfull, and so dange­rous and pernitious vnto vs, that though wee had no other enemies, yet these were strong enough to giue vs a finall o­uerthrow, and to hinder the saluation of our soules, if the Lord should withdraw his helping hand, and leaue vs to our owne strength. For in themselues they are the ground and foundation of a strong tentation; namely that because wee are thus afflicted, it is a certaine signe that wee are condem­ned of God as wicked and reprobate men, and for our sins iustly cast out of his loue and fauour; that we are pursued by his wrath, which beginneth to inflict those deserued punish­ments vpon vs in this life, wherewith we shall be ouerwhel­med in the life to come; and therefore that our estate is most [Page 22] miserable and desperate, our burthen for the present beeing intolerable, and wee without hope of ease for the time to come; if at least God hauing forsaken vs, we doe not helpe our selues with our owne power & policie, and those means sayling which Gods word warranteth as lawfull, we do not finde some other meanes of our owne deuising, whereby we may bee eased and deliuered. The scope of which tentation is to ouerthrow our faith, hope, and affiance in God, as be­ing our chiefe enemy, who doth thus afflict vs; to plunge vs into deepe despaire and to driue vs into al impatiencie, that thereby we may be moued to murmure and repine against the Diuine prouidence, and euen to blaspheme God to his face; to cast off all profession of religion, al feare & seruice of God as being bootlesse & vnprofitable, and finallie to cease relying vpon his power and promises, and to vse all wicked and vnlawfull meanes for the remouall of these afflictions.

And this tentation beeing in it selfe very dangerous, is§ Sect. 2. How the tenta­tion of afflictions is vrged by Sa­than. made much more strong and powerfull to worke our ouer­throw, as it is vrged and inforced by the spiritual enemies of our saluation. For Sathan is ready to tell vs that these affli­ctions are the iust punishments of our sinnes, and the signes of Gods wrath, and heauy displeasure; that they are testimo­nies to assure vs that wee are cast out of his loue and fauour; for if God loued and delighted in vs, he would communi­cate his blessings vnto vs, which are the pledges of his loue, and not continually torment vs with these plagues and pu­nishments, afflictions of mind and body, sicknesses and dis­eases, imprisonment and banishment, losse of goods and friends, and innumerable other miseries, which in his law he hath threatned against the wicked and reprobate. And thus he vrged this tentation against our Sauiour Christ himselfe, vsing his pouerty & want of necessaries, as a reason to proue that he was not the Sonne of God. If (saith he) thou be the Sonne of God, command that these stones be made bread, AsMatth. 4. 3. though he should haue said, thy want and penury, do plain­ly manifest that thou art not the Sonne of God, as thou doest [Page 23] boast thy selfe to be, for if thou were so neere and deere vnto him, he would not suffer thee to want common necessaries; or else at least thou hast power in thy selfe, to make prouisi­on of fit meanes for the preseruing of thy life; and without dependancie on him art able of thy selfe to make bread of stones, wherwith thou maiest nourish thy body; and preserue thy life.

But especially the world and wicked worldlings enforce§. Sect. 3. How the tenta­tion of afflictions is vrged by the world. this tentation of afflictions. For as they are alwaies ready to persecute Gods seruants, and both in their words and acti­ons to doe them all the hurt they can, by wrong, iniustice, violence, and oppression, because they make conscience of their waies, and wil not run with them into the same excessePsalm. 38. 20. of riot and outragious wickednes; that so they may discou­rage them in their vertuous courses, and make them to be­come as bad as themselues, or else may satisfie their spite and spleen against them by vexing & tormenting them: so when by their meanes and malice they lye vnder these heauy bur­thens, in stead of pittying or easing their distressed estate; w^t al their skill and power they increase their afflictions, aggra­uate their sorrowes, and labour all they can to disarme them of all patience, whereby they might be comforted in their grieuous miseries. So the Lord saith, that when beeing an­gry with his people for their sinnes, he deliuered them into the hands of the Babilonians: they shewed no mercy vnto them, but did lay their very heauy yoke vpon the anciēt: And forEsa. 47. 6. Zach. 1. 15. this he professeth, that he was greatly angry against the careles heathen, because when he was angry but a little with his people, they helped forward their affliciton. By all which, these wicked worldlings doe adde such waight to this heauy burthen, as vnlesse the faithfull were supported with the power of Gods might, it would presently ouerwhelm them. For first world­ly wicked men (with whom somtimes Gods seruants them­selues conspire in this vnrighteous iudgement) thrust them downe, who are already falling, encreasing and strengthning the afflictions, and decreasing and weakening the patience [Page 24] of the faithfull with their false censures and vniust criminati­ons; whereby they are ready to iudge those who are afflic­ted, to be aboue all men most miserable, abhorred and forsa­ken of God; and of all others to be the greatest sinners, ey­ther in respect of some open crimes, which the world takes notice of, or of some hidden sinnes, and grosse hypocrisie which the Lord hath seene in them, though men haue thought well of them; which hath moued him in this extra­ordinary manner to afflict and punish them: of this we haue an example in Iobs friends, who when they could not detect iust Iob of any enormious crime, censured him for an hypo­crite because the hand of God was heauy vpon him: of the other we see the experience in those Iewes who condemned the Luc. 13. 1. 2. Galilaeans, and them vpon whom the tower of S [...]oam fell, to be greater sinners then all other men, because of those extraordinary iudgements which were inflicted vpon them, and in the Act. 28. 4. Barbarians, who seeing the viper leap vpon Pauls hand, concluded presently that hee was a murtherer, whom vengeance would not suffer to liue; yea euen in the disciples themselues, who coniectured that eyther the Iohn. 9. 2. 3. blinde man or his parents, had by some speciall sinne, brought vpon him this speciall punishment. Againe worldly men adde vnto the waight of affliction by insulting ouer those who are thus deiected, and treading in their necks, whom the hand of God hath cast downe and humbled. And thus they Psalm. 38. 16. insul­ted ouer Dauid, Psalm. 3. 2. saying vnto his soule that there was no helpe for him in his God: and elsewhere he complaineth that Psalm. 31 15. and 42. 3. in his aduersity his enemies reioyced & gathered themselues together, yea the very abiects assembled themselues against him, tearing him & ceasing not; and that his teares were his meat & drinke, whilest they daily said vnto him, where is thy God? a particular example whereof we haue in Shemei, who in Dauids afflicti­on insulted ouer him, 2. Sam. 16. 7. cursing him and saying, come forth thou murtherer and wicked man, the Lord hath brought vpon thee all the blood of the house of Saul, &c. And thus they railed on our Sauiour Christ himselfe hanging on the crosse, Marc. 15. 29. [Page 25] wagging their heads and saying, Hey, thou that destroyest the temple, and buildest in three daies, saue thy selfe and come downe from the crosse. And with this insulting & triumphing is often ioyned mocking, and derision, as we may see in the example of afflicted Iob, who though in his prosperity he were reue­renced as a King, yet in his afflictions he was Iob. 30. 1. mocked by those who were yonger then he, yea euen by abiect persons, whose fathers he had refused to set with the dogs of his flocks. So Dauid com­playneth, that the wicked made songs of him and Psalm. 80. 6. & 35. 16. laughed him to scorne when he was in misery, yea it was not his case alone but common to him with all the Church, for being in captiuity [...], by way of derision they willed them to Psalm. 137. 3 sing some of the songs of Sion. Thus also Ieremy complaineth, Ier. 20. 7. I am in derision daily, and euery one mocketh me. Yea euen our Sauiour Christ himselfe, as hee had the greatest measure of affliction, so was he aboue all others scorned and derided, for they put on him a crowne of thornes, and a purple robe, they bowed down vnto and mocked him saying, God saue the King of the Iewes. Finally worldly men adde vnto theMatth. 27. 29. afflictions of Gods seruants by contemning and despising them in their afflictions; for as they labour by all meanes to make them contemptible and of an abiect condition, so ha­uing brought them into this estate, they despitefully despise them as the very off-scourings of al things. they make them poore by oppression or deceipt, and then contemne them because of their pouerty; they load them with slanders and foule imputations, and then despise them as men defamed and of euill report; and in a word, they helpe to plunge them into all miseries, & then disgrace and lightly value them, as being miserable and of an abiect fortune. And this Iob ob­seruethIob. 12. 5. (where he saith that hee who is ready to fall, is, as a spent lampe despised in the opinion of the rich. The which contempt, derision, insulting and spitefull censuring vsed by wicked worldlings towards the faithful in their afflictions is much more intolerable, and giueth a farre more fierce as­sault to their patience, then all the troubles and miseries [Page 26] which they sustaine; for though they can be content to stoop and humble themselues vnder the hand of God, and quietlie beare the burthen which he layeth vpon them; yet their sto­macks rise, and their hearts are ready to boyle with anger, and impatiencie, when men, who should rather pitty them, doe deride and scorne, contemne and insult ouer them in their distresse. But especially the strength of this tentation is increased, when as the afflictions of the faithfull are thus aggrauated, not onely by strangers from whom they expect no better, but also by their friends & acquaintance, by their kindred and allies, who are bound vnto them not onely in nature and neerenesse of blood, but also by many benefits bestowed, and manie good offices performed vnto them. For this made Iobs afflictions greeuous and intolerable, when vnto them were added the vniust criminations and hard censures of his friends, from whom he expected com­fort, whereas their mercy and compassion towards him would haue made his heauy burthen light, like a load carri­ed vpon many shoulders. And this made him to complaine that they were miserable comforters, because they had opened Iob. 16. 2. their mouthes vpon him, and smitten him on the cheeke in re­proch, Vers. 10. and had gathered themselues together against him: thatVers. 20. they spoke eloquently against him, vexing his soule & tormen­ting him with words; y^t they had many times reproached him Chap. 19. 2. 3. and were not ashamed, but were impudent towards him. This made him to cry out in that great passion. Haue pitty vpon Vers. 21. 22. me, haue pitty vpon me (O yee my friends) for the hand of God hath touched me. Why doe ye persecute me as God, and are not satisfied with my flesh? And as his afflictions were increased by the vnpleasing society of some of his friends, who in steed of comforting tormented him, so by others of them, whilest they did abandon and forsake him, because of his afflicti­ons; the which his misery in respect of this desertion hee elsewhere bewaileth; He hath (saith he) remooued my bre­thren [...]ob. 19. 13. 14. far from me, and allso mine acquaintance were strangers vnto me; my neighbours haue forsaken me, & my familiars haue [Page 27] forgotten me, &c. Of this also Dauid complaineth. My lo­uers Psal. 38. 11. and my friends stand aside from my plague, and my kinsmen stand a farre off, and elsewhere hee saith, thou hast put mine acquaintance farre from me, and made mee to bee abhorred of them. My louers and my friends hast thou put away from mee, and mine acquaintance hid themselues. But most intolerable are the afflictions of the faithful, when as their friends, from whom cheefly they expect comfort, doe not onely neglect this duty, but also are the meanes and instruments to bring vpon them all these miseries and crosses; and of this Dauid complaineth, my familiar friends whom I trusted, which did eat Psal. 41. 9. of my bread, hath lifted vp the heele against me: yea so strong was this tentation in his apprehension, that hee was readie to sinke vnder it, as he implieth elsewhere. Surely (saithPsal 55. 11. 12. 13. hee) mine enemie did not diffame mee, for I could haue borne it, neyther did my aduersary exalt himselfe against mee, for I would haue hid mee from him, but it was thou, O man▪ euen my companion, my guide and my familiar, which de­lighted in consulting together, and went into the house of God as companions.

And as the world doth exceedingly enforce this tentati­on§ Sect. 4. How the tenta­tion of afflictions is admitted and vrged by the flesh. of afflictions, partly as the meanes of inflicting them, and partly as it doth aggrauate and increase them beeing infli­cted: so the corrupt flesh is as ready to admit and entertaine this tentation; and iudging all things according to sense and present apprehension, as in the time of prosperity it swelleth with pride and presumption, perswading men that none more then they are in Gods loue and fauour, because they haue had the largest draught of temporall benefits allowed vnto them; so in the time of aduersitie and affliction, it is as basely deiected and plunged into the bottomlesse gulfe of horror and despaire, perswading men that they are forsaken of God, and pursued with his wrath, which now beginneth to take vengeance a­gainst them. From whence proceedeth their murmuring [Page 28] and repining against God and his prouidence; their impati­ency to beare that crosse from which they haue no hope to be eased; and their resolution to vse all vnlawfull meanes to vnburthen themselues, when lawfull meanes fayle and will not helpe. So that this tentation of afflictions beeing so strongly vrged by the Diuell and the world, and so readily intertained by our corrupt flesh, must needs be very potent and powerfull to preuaile against those who are assaulted with it; and that not only meere worldlings, who esteeming the worlds prosperity as their cheefe paradise, doe abhorre affliction as their greatest hell; but euen Gods faithfull ser­uants, who nourishing this traitor (the flesh) in their bosoms are betraied by it, and so often foyled in this combat of ten­tations. Of the former we haue manifold examples among worldly wicked men, who being pressed with the waight of afflictions, seeke to ease their stomacks, by belching out their blasphemies against God; and feeling present smart, and hauing no hope of beeing eased for the time to come, fall into such impaciencie, that some languish in melancho­ly & discontent, refusing those comforts which they might enioy, because they are depriued of some which they desire; and becomming in all things miserable through their owne wilfull choice, because in some things they are miserable through necessity. Others tyred with the burthen of afflicti­ons grow weary of their liues, and by laying violent hands vpon themselues, shorten their daies wilfully, leaping into the endlesse torments of hell, to auoid the temporary mise­ries of this world. Finally others wanting strength and pa­tience to beare their afflictions, and also this courage and desperate resolution to put an end vnto them by such a vio­lent course, doe willingly fall into any manner of sinne, and practise all vnlawfull meanes, which seeme to promise vnto them the least hope of ease and freedome. Of the other wee haue an example in the Israelites, who though they were the sole people of God, deliuered by his mighty power from their malitious enemies, and enriched with many blessings [Page 29] (as it were) from the immediate hand of God, yet beeing a little afflicted and pinched with want, doe murmure and re­pine against the Lord, their creator and redeemer, being mo­ued heereunto, sometime through a bare and false feare of not preuailing Num. 14. 2. against their enemies, and sometime for want of such Exod. 16. 3. meat as they lusted after, and of Num. 20. 3. water to quench their thirst. Yea euen Iob himselfe renowned for patience, beeing fore pressed with the waight of afflictions, doth often breake out into great impatiency, vttering such words as were not farre from blasphemy, if they had proceeded from a setled iudgement, and not from a sud­den and distempered passion. For he curseth his natiuity, and wisheth that he had neuer bene, or that hee had miscarried in the birth; he complaineth that God was his enemy, and that he did shoot at him his enuenomed arrrowes, that hee oppressed him by strong hand, without hearing his cause, and that his terrours did fight against him. Thus also Dauid by his afflictions was brought somtimes to the brink of despaire, and sometime to bewray his impaciency; for he cryeth out that he was forsaken of God, that hee heard not his prayers, nor regarded his roaring, that Gods mercies were cleane gone, and his promises vtterly failed; that he had reiected his soule and pressed him downe with his terroursPsalm. 22. 1. 77. 7. 88. 14. 77. 2. 12. 13. and indignation; that the state of the wicked was happy, and that he had washed his hands in innocency in vaine, be­cause he was punished and chastened euery morning. And the like or greater impatiency was shewed by the Prophet Ieremy, who also curseth the day of his birth, and the man,Ier. 20. 14. 15. that brought first newes hereof to his father, and wisheth that his mothers belly had bene his graue, or her wombe a perpetuall conception, because he came forth of it to see la­bour and sorrow, and that his daies should bee consumed with shame.

CHAP. IIII.
Of the preparation, which is required before the conflict of affli­ctions; and first of our spirituall armour, which we must buc­kle vnto vs.

BY all which it appeareth, that these tentations of§. Sect. 1. That the dange­rousnes of these spirituall ene­mies must not discourage vs from the fight. affliction, though they bee not altogether so dan­gerous and powerfull as those of prosperity, yet are they strong enough to ouercome vs, if we bee left to our selues, and to make vs the captiues of sinne and Sathan. And therefore, as on the one side wee are not in such a cowardly manner to feare these mighty enemies, nor dispayring of vi­ctory to cast away our weapons, and betake our selues to flight: so on the other side, wee are not securely to contemne them, as beeing easie to ouercome; for if they haue foyled Gods greatest worthies and most valiant captaines; how shall not we be indangered, yea vanquished by them, if we were left vnto our owne strength, who are but vnexperien­sed weakelings and common souldiers? But seeing the strength of our enemies, and our owne weakenesse, we must bee moued heereby by a liuely faith, to rest vpon the power of Gods might assisting vs, to implore his helpe and succour in this spirituall conflict; and then in the next place, to vse all the good meanes appointed by God, for the defending of our selues, and the obtaining of victory. Of which (as order requireth) I am now to speake; for as in worldly wars, it is requisite and necessary that we first know the nature, quali­ty, disposition and strength of our enemies, and then accor­dingly to thinke of the meanes, whereby we may be inabled to make resistance and obtaine the victory; so must wee doe in this spirituall warfare; and therefore hauing already in­treated of the former point, I come now to the other; in spea­king whereof my purpose is (by the assistance of God) to [Page 31] shew, first the meanes whereby the Christian may be streng­thened to beare with patience, and by bearing to ouercome all afflictions in general; and then, besides the application of the generalls, to insist in the speciall meanes, whereby they may be armed, and prepared against some speciall and parti­cular crosses and calamities.

The meanes, whereby we may be strengthened against all§. Sect. 2. That the meanes to strengthen vs against afflicti­ons, either res­pect preparation, or execution. afflictions generally, may bee referred to two heads, for ey­ther they respect preparation, or else action and execution; for as in warlike expeditions, those who desire victory ouer their mighty enemies, do first prepare their forces, furnishing them with armour, weapons, and all other warlike necessa­ries, and then enter the field, couragiously withstanding, or charging the enemy; wisely managing al the meanes proui­ded in the time of preparation for their best aduantage, and neuer giuing ouer their valiant fight, til they haue put their enemies to flight and obtained victory: so must wee in this spiritual warfare, first prepare our selues for the fight, and then manfully and christianly demeane our selues in the day of battell. And vnto this preparation the sonne of Syrach perswadeth all those, who intend to serue the Lord in this spirituall warfare. My sonne (saith he) if thou wil [...] come into Eccles. 2. 1. 2. the seruice of God, stand fast in righteousnes and feare, and pre­pare thy soule to tentation; settle thine heart and be patient, bow d [...]wne thine eare, and receiue the words of vnderstanding, and sh [...]inke not away when thou art assayled, but wait vpon God pati­ently. For if all be deferred to the day of battell, and no pre­paration made before we enter the field, and the alarme bee sounded; if in the time of peace, wee neuer thinke of warre, and in prosperity, neuer prepare for the day of aduersity and affliction; if we neuer expect nor feare the enemy, till hee beNon facile in­uen [...]untur in ad­uersitate praesidia quae non fuerunt in pace quaesita. August. senten. in sight and ready to encounter as, but are then to be trained in this martiall discipline, when we should fight; to seeke for weapons, when we should vse them; and to put on our spiri­tuall armour, when as already the skirmish is begun, it is a thousand to one that we shall be wounded to y^e death in the [Page 32] first encounter, put to flight, and easily ouercome, being al­together vnable to make any resistance.

Now vnto this preparation there is required, first that we§ Sect. 3. That we must prepare and put on spirituall ar­mour against our conflict with af­flictions. prouide and put on the spirituall armour, and then that wee be trained in the knowledge and skil of this Christian War­fare, whereby we may be enabled to vse our weapons, and strength to our best aduantage; vnto which is required the learning and obseruing of certaine rules and instructions, whereby wee may know how to carrie and demeane our selues in this spirituall conflict. The weapons and armour required to this warfare are not the sword, speare & canon, nor the harnesse and shield of iron and steele, for wee wra­stle not against flesh and blood, but against spirituall wick­ednesses, as the Apostle speaketh; but that spirituall armourEph. 6. 12. of a Christian, euen all Gods sanctifying and sauing graces, with which if we be furnished, we shall by them be inabled to make resistance and obtaine the victory; partly because, knowing the goodnes of our armour we shall be more bold and confident, and valiantly sustaine the sharpest encounter in hope of victorie; and partly, and that more principally, be­cause the Lord of hosts our great commander, when hee seeth vs armed, with his owne furniture, and adorned with his owne colours, will gratiously acknowledge vs for soul­diers of his owne band, and strengthen and assist vs with his owne almighty power, whereby we are sure to put our ene­mies to flight and obtaine the conquest. Neither wil it stand with the glory of our mighty Generall, to haue his owne faithfull souldiers and seruants to bee foyled and ouercome, or to haue his owne furniture, armour, and weapons to bee found weake and insufficient, when they come to bee tried and approued.

Now the first part of this spiritual armour, which we must§. Sect. 4. Of the first part of our spirituall ar­mour, which is sauing know­ledge. put on in this time of preparation, is sauing knowledge; for this is the eye of the soule, which must guide vs in al our tra­uels, and that heauenly light, which must direct vs in these crooked and rugged waies; which if we want, we shal stum­ble [Page 33] and fall at euery stone of offence, and loose our selues inVt nauis cum vndarum tempe­state quassatur nisi gubernatorē peritissimum ha­beat, [...] fluctibus maris citò conte­ritur: ita et [...]omo cum in aliquibus aduersis fuerit constitutus, nisi habucrit ment [...]m diuinis eloquijs e­rudi [...]a cito ani­mus eius frangi­tur et salutis su [...] sustinet damnū. Basil. tract. de cō­sol. in aduers. this labyrinth of troubles; it is the pylote which must go­uerne and guide vs in these tempestuous stormes of miseries and afflictions, whilest wee sayle in the dangerous sea of this wretched world, without whose helpe we shall dash against the rocks of desperation, be ouerset and swallowed with the boysterous blasts, and huge billows of troubles and calami­ties, and so make shipwracke of our soules; in a worde, it is the sterne and charde, from which we haue all our direction through this sea of miseries into our heuenly country, with­out the helpe whereof we should hould wrong courses, and neuer find the way into the hauen of rest, But if we haue the eye of sauing knowledge illightned with the bright shining beames of the holy Scriptures, we shall be so guided there­by, that we shall easily ouercome all difficulties, escape all dangers, and notwithstanding al these lets & impediments, safely attaine vnto the end of our hopes, the euerlasting sal­uation of our soules. For if wee haue learned out of Gods word that all these afflictions come from God, and that not as an angry iudge, but as a mercifull and louing Father; not as signes of his displeasure, but as testimonies of his fauour, and marks of our adoption; not to punish vs for sin, but to purge vs from it; not to destroy, but to increase and perfit his graces in vs; not to condemne vs, but to further our sal­uation, making this strait gate, and this narrow and afflicted way to serue for a passage and entrance into the ioyes of heauen; and finally, that the Lord our louing Father wil not correct vs without measure, and aboue our strength, yea no more or longer then is necessarily required for our a­mendment, and for the better fitting of vs for his seruice and our glory; and that then hee will deliuer vs from all these troubles, wipe all teares from our eyes, and giue vs beauty for Apoc. 21. 4. Esa 61. 3. ashes, the oyle of ioy for mourning, and the garment of gladnesse for the spirit of heauinesse; then shall wee bee sufficiently strengthened against the day of triall, withstand all these sharpe encounters, and obtaining victory ouer these ene­mies [Page 34] of our saluation, we shal with peace and comfort hold on in our course of righteousnes towards our heuenly coun­try, and be rather furthered then hindred in our iourney by their assaults.

The second part of this armour is a liuely and iustifying§. Sect. 5. Of the second part of our spiri­tuall armour, which is a iusti­fying faith. faith; for this is that impenetrable shield, which cannot bee pearced with these fiery darts, and that high and impregna­ble rampire and bulwarke, which our spirituall enemies can neither mount with their longest scaling ladders, nor batter and ouerthrow with their strongest engines of trials & ten­tations. And therefore, if we would ouercome by patience, when we are assaulted with afflictions, wee must in our pre­paration buckle vnto vs this shield of faith, & lay this foun­dation vpō which our patience chiefly resteth: for these two alwaies goe together, so that if faith goe not before, it is im­possible that true and Christian patience should follow af­ter. And hence it is, that they are conioyned in the Scrip­tures; so the Apostle exhorteth vs to bee followers of them, Heb. 6 12. Apoc. 13 10. who through faith and patience inherit the promises, and thus the Apostle Iohn coupleth them together, Here (saith he) is the patience and faith of the Saints. If then wee would ouer­come the world, as well when it frowneth as when it saw­neth, and stand inuincible both against his bewitching al­lurements, and proud threats, let vs buckle vnto vs this saith, as a principall part of our Christian armour, whereby we are enabled to get the conquest, for this is the victory, that ouer­commeth 1. Iohn. 5 4. the world euen our faith. The which will euidentlie appeare vnto vs, if we consider, that it is faith alone which pulleth out the sting of afflictions, and so maketh them to become harmelesse; for thereby we are assured of remission of our sins, of our peace and reconciliation with God; and therfore that we are not now punished as slaues, but chasti­sed as sonnes; the which maketh vs not onely patient, but e­uen ioyfull in our affl [...]ctions, for as the Apostle saith, beeing iustified by faith we haue peace towards God, through our Lord Rom. 5. 1. 3. Iesus Christ, and in this faith we stand and reioyce, not only vn­der [Page 35] the hope of the glory of God, but also in tribulation. So it is faith onely, which giueth vnto vs title and interest vnto all the gracious promises of the Gospell, as beeing the alone condition of the couenant of grace betweene God and vs; and therefore as without faith, all the comforts of the Gos­pell are no comforts vnto vs, because we haue no right vnto them; so beeing indued therewith, wee haue our share and part in them all, whether they concerne this life or the life to come. For example by this faith we are assured that Ieho­uah is our Lord and King, our Redeemer and Sauiour, our sanctifier and preseruer; that hee is on our side, and therefore we neede not to feare who oppose against vs; that hee will deny nothing vnto vs which is good and profitable; for if hee spared not his owne sonne, but gaue him for vs all to death, Rom. 8. 31. Vers. 32. how shall he not with him giue vs all things also, as the Apostle speaketh: that he ruleth and disposeth all things with his pro­uidence, and particularly all our crosses and calamities, euen to the falling of the least hayre of our head, and therefore that all shall turne to our good, and worke together for theRom. 8. 28. best, through his wisedome, power and goodnes, ordering them to this end. Furthermore by this faith we are so firme­ly vnited vnto Iesus Christ our head, that nothing can de­uide vs, wherby we are assured, that there is not any thing,Rom. 8. 39. which can separate vs from Gods loue, because nothing can part Christ and vs, in whom he loueth vs. So hereby we are certainly perswaded, that Iesus Christ did not only suffer for vs, but that hee doth also suffer with vs, who is able to ease and comfort vs, by vpholding vs when we are ready to faint, and bearing the greatest part of our burthen. That if wee 2. Tim. 2. 12. suffer [...]ith Christ we shall raigne with him, and that our light and momentante affl [...]ctions shall cause vnto vs, a farre most ex­cellent, 2. Cor. 4. 17. and an eternall waight of glory. Finally by this faith we are assured, that God himselfe is present with vs in all our troubles, that [...]e measureth out vnto vs this bitter draught in a iust and conuenient proportion, and when hee hath wrought in vs his owne good work of grace, he will remoue [Page 36] the crosse, & giue vnto vs a ioyfull deliuerance. So that there are no comforts like those which are brought vnto vs by a liuely faith, vnto which when wee haue attained in ful mea­sure, we may in al our afflictions say with the Psalmist, God is our hope and strength ready to bee found. Therefore will wee not Psal. 46. 1. 2. 3. feare though the earth bee moued, and though the mountaines fall into the middest of the Sea, though the waters rage and be troubled, and the mountaines greatly shake at the surges of the same. Neither is there any triall or tentation so great, which faith doth not easily ouercome, as the Apostle ma­keth it plaine vnto vs in the example of Abraham, who by faith offered vp his onely sonne Isaac when he was tried; and ofHeb. 11. 17. Vers. 35. 36. 39. the rest of Gods Saints, who being strong in faith, bore with patience those great afflictions; being content to indure the racke and would not be deliuered, that they might receiue a bet­ter resurrection; to be tryed by mockings and scourgings (the one whipping the soule, the other the body) by bonds and im­prisonment▪ by stoning and cutting in sunder, ouer which they triumphed, as glorious conquerers, by their faith, as the A­postle witnesseth. And therfore if we would stand in the day of battell, we must in our preparation buckle vnto vs this shield of faith, which is the chiefe instrument of deriuing vnto vs from God all comfort and consolation.

The third part of our armour, is a firme trust and affiance in§ Sect. 6. Of the third part of our spirituall armour which is trust & affiance in God. God through Iesus Christ, the which (as also those other parts that remaine) is the fruit of a liuely faith; for beeing thereby assured that God is both omnipotent in power, and almighty to saue and deliuer vs, infinite in wisedome and knowledge, beholding and disposing, as all other things, so all our troubles and afflictions; and that as in himselfe he is loue and truth, so hee is most louing and carefull ouer vs, and alwaies ready to make good his promises, concerningIob. 10. 8. 9. his assistance and our deliuerance; wee rest and relye vpon him in all our afflictions for helpe and succour, as vpon our omnipotent and all-sufficient creatour, preseruer and redee­mer; and resigne our selues ouer vnto him our most faithfull [Page 37] Sauiour; hauing a firme and strong affiance and confidence in him, that hee will vphold vs in all our troubles, and deli­ner vs from all our afflictions, when as it shall bee most fit for his owne glory, and our spirituall and euerlasting good. And this is that confidence wherewith if we be indued, wee shall therby be meruailously vpheld in all our trials, & haue our patience so strengthened and confirmed, that wee shall easily beare all afflictions which hee shall lay vpon vs, in whom we put our trust, and couragiously indure the brunt of all tentations, not fearing what may befall vs, seeing all things are ordered & disposed by his most wise prouidence, who is our chiefe rocke of defence, vpon whom we rest in al difficulties and dangers. An example whereof wee haue in Iob, who being so confident in Gods mercy and goodnesse, that he professeth Iob. 13. 15. though he should kill him, yet he would trust in him; was also a paterne of patience to all posterity; and so Dauid resting vpon the Lord, as vpon his Psalm. 18. 1. 2. rocke and fortresse, his deliuerer and strength, his shield, the horne of his saluation and his refuge, is heereby so armed with patience, that in his greatest affliction he saith, 2. Sam. 15. 26. heere am I, let him doe to mee as seemeth good in his eyes; and when as in his greatest distresse he was forsaken of all other hope and helpe, hee is saide to haue 1. Sam. 29. 6. comforted himselfe in the Lord his God. This made him, when sense of paine would haue forced him to murmure and complaine, to hold his peace and beare al with patience because Psalm. 39. 9. the Lord had done it. Yea as heereby hee patient­ly suffered his present euils, so hee was bold and confident against all future crosses, for Psal. 56. 4. 11. trusting in God, he did not feare what man could doe vnto him; yea hee professeth, because the Lord was his Psal. 23. 1. 4. & shepheard, and tooke care of him, that though he should walke through the valley of the shadow of death hee would feare no euill; and that 3. 5. 6. & 4. 8. he slept securely, not fearing ten thousand of his enemies enclosing him about, because the Lord sustained him. And therefore if we would haue our patience confirmed and strengthened both against present and future euils, we must seeke to attaine vnto this affiance, and trust in [Page 38] God, as in our mighty and mercifull Father; and so shall we with patience and meeknesse depend vpon his prouidence, both for supplying of those wants which pinch vs, for our preseruation from those dangers we feare, & for deliuerance from these present miseries & afflictions, which we feele and suffer; seeing he is all sufficient to prouide for vs, omnipo­tent to defend vs, and infinite both in power and loue to saue all those who trust in him.

The fourth peece of armour, which wee must prouide a­gainst§. Sect. 7. Of the fourth part of our spiri­tuall armour, which is hope in God. the day of triall, is hope in God, whereby wee expect the performance of all those promises, which are made vnto vs in the Gospell, and especially such as concerne Gods as­sisting and strengthening of vs in the day of tentation, or our deliuerance frō al our troubles. The which also is a fruit of our faith and affiance in God, for when we beleeue all his gracious promises made vnto vs, for the supplying of our wants, protection from perils, and deliuerance from those e­uils which wee sustaine and suffer, and doe relye vpon them with assured confidence; then doe wee also wait Gods lea­sure▪ attend his pleasure, and hopefully expect when these promises shall be performed, and made good vnto vs for our vse and benefit. And this the Apostle teacheth vs, where he saith, that Faith is the ground of things hoped for; and the eui­dence Heb. 11. 1. of things which are not seene; and the Prophet imply­eth it, where he willeth those that beleeue, not to make hast, but to wait Gods leasure, and hopefully to expect the ac­complishmentEsa. 28. 16. of his promises. Now as this hope is the daughter of faith and affiance, so it is the nurse of patience, whereby it is fed and nourished, and so strengthened and vpheld, that it cannot faint or fall. So the Apostle telleth vs, that we are saued by hope which expecteth things inuisible,Rom. 8. 24. 25. and if we hope for that we see not, we doe with patience abide for it. And thus doth our hope strengthen our patience, as it ex­pecteth the performance of Gods promises, eyther respect­ing this life or the life to come. In respect of this life our patience is confirmed, whilest we hopefully expect the per­formance [Page 39] of Gods promises for our deliuerance out of our afflictions, and in the meane time his assistance to streng­then vs, in the bearing of all those crosses and calamities which he layeth vpon vs: for when we hope that our trou­bles will haue an end, and that the cloud of calamities being blowne away, the sunne of Gods fauour will shine againe vnto vs; when we expect rest and peace, after our labour and dangerous warfare, and that our mourning shall bee turned into ioy, and our troubles into comforts; then doe we beare the present brunt with patience, in respect of these future hopes; and are eased in those miseries which wee feele, by that immunity and freedome which wee expect. And thus doth the mariner whilest the storme lasteth, take excessiue paines to saue his ship and life, in hope that it will be ouer­blowne, when as againe hee shall haue faire weather and a good passage; thus doth the poore man patiently indure his toylsome labour, whilest he hopeth that his paines wil bring riches, and his riches rest; thus doth hee who is tormented with a feauer, beare with patience his present greefe, whilest he hopeth for the end of his fit, & the recouery of his health; and thus doth the poore traueller patiently hold out in his weary iourny, whilest he hopeth for sweet repose at his iour­neysIpsa spes peregri­nationi-necessa­ria est, ipsa est quae consolatur in via. viator e­nim quando la­borat ambulādo, ideò laborem to­lerat, quia perue­nire sperat. tolle illi spem perueni­endi, continuò franguntur vi­res ambulandi Aug. in Rom. 8. 31. Tom. 10. serm. 16. Heb. 12. 1. 2. end. Whereas when hope vtterly faileth, the sayler let­teth his ship rome at the mercy of the wind and weather; the poore man loytereth, preferring easie rest before hopelesse labour; the sicke man is as much tormented with impatien­cie, and tyred with tossing, as with the sense and smart of his sickenesse and disease; and the poore traueller [...]ainteth not more for want of rest, then for want of hope of attaining the end of his labour. But especially is our patience confir­med by those hopes which respect the life to come; for then we cast away euery thing that presseth downe, and the sin that hangeth so fast on, and run with patience the race which is set before vs, when we looke vnto Iesus the author and finisher of our Faith, who for the ioy which was set before him endured the crosse, despised shame, and is set at the right hand of the throne [Page 40] of God. Then doe we patiently beare al crosses and troubles, when our faith apprehendeth; and our hope expecteth (after our light and momentany afflictions) a farre most excellent and an eternall crowne of glory: because we count that the af­flictions of this present time are not worthy the glory which shall 2. Cor. 4. 17. Rom. 8. 18. be shewed vnto vs: then doe wee with Moses refuse to bee heyres of worldly happinesse, and chuse rather to suffer ad­uersity Heb. 11. 24. 25. Apoc. 21 4. Psalm. 16. 11. with the people of God, then to enioy the pleasures of sinne for a season; esteeming the rebuke of Christ greater riches then treasures of this earthly Egypt, when we hopefully expect the recompence of reward, and that all teares being wiped from our eyes, wee shall haue fulnesse of ioy; and pleasures at Gods right hand for euermore. Then doe wee patiently endure the miseries of this life, when in respect of future hopes, they are not all able to make vs miserable, and finally then do we with quiet meekenes suffer with Dauid long furrowes to be made on our backes, and submit our selues to bee euen har­rowed with crosses, and to be threshed and winnowed with these tentations, when as faith assureth vs, that the feede of happines is sowne in the deepe furrowes of affliction, and hope expecteth a fruitfull haruest. Whereas on the other side if hope forsake vs, then our patience also; and no sooner doe we despaire of helpe and deliuerance, but presently wee be­gin to bewray our impatiency, murmure and repine against Gods prouidence, and euen to blaspheme him to his face, as Satan iudged of Iob, out of his owne experience.

The fifth peece of armour, which we must prepare and put§. Sect. 8. Of the fifth peece of spiritual armor, which is charity and the true loue of God on, to strengthen vs against the assaults of afflictions and tentations, is charity and the true loue of God, for as this is the oyle which maketh vs nimble and actiue in obedience, and in the works of godlinesse; so also it suppleth and soft­neth the swelling tumors of our corruptions, wherby Christs yoke becommeth easie and his burthen light, and if this hea­uenly flame haue illightned and warmed our hearts, it will so mitigate and euen extinguish the fire of afflictions, that it cannot burne vs, and make it more like a colour or sha­dow [Page 41] then any substance or reall quality; or if wee be scor­ched by it, this heauenly and vitall heat will draw out that which is earthly, and so take away and ease vs of all griefe and torment. For it is the nature of loue to make things strange to become familiar, difficult things easie, and cau­seth men both to attempt, and also happily to atchieue that which otherwise would seeme impossible. So that if wee loue the Lord, nothing wil be hard vnto vs which he enioy­neth vs, his will and pleasure will be the rule of our content­ment, and whatsoeuer commeth from him for the triall of our loue and obedience, we wil take it well at his hands, and beare it not onely with patience, but euen with gladnesse and reioycing, seeing wee haue fit occasion to approoue our loue vnto him by these trialls. Againe our loue to God is a notable meanes to worke and increase in vs patience in affli­ctions, because our loue toward him assureth vs of his loue towards vs, seeing our loue is but some small reflection of that heauenly heat, and but a little sparke of that infinite di­uine flame; neither doe we beginne with him, but wee loue him, because he loueth vs first, as the Apostle speaketh. Now1. Ioh. 4. 10. 19. whosoeuer is thus assured of the loue of God towards him, he may also with patience beare those crosses which come from him, seing they are not the punishments of a iust iudge, but the chastisements of a louing Father, in which hee ay­meth not at his hurt and destruction, but at the bettering of his estate, and the euerlasting saluation of his soule. Fur­thermore this loue worketh patience by giuing vs hope and assurance of our deliuerance, seeing heereby we know, that God taketh no delight in the torments of those that loue him. And therefore when he hath effected his owne good worke in vs, and hath recouered our spirituall health by these bitter and vnpleasant medicines, hee will minister them no more vnto vs, but as he can, because his power ne­uer faileth him, so hee will, because his loue neuer faileth vs, deliuer vs in most conuenient time out of all our troubles, and in the meane while will be present with vs, and so sup­port [Page 42] vs with his might, that though we be sometime foyled, yet we shall neuer bee ouercome. And these bonds of loue, whereby God hath voluntarily tyed himselfe to helpe and succour vs, he hath further strengthened by the strong and inuiolable cable of his truth, promising deliuerance (to those that loue him) out of all their euills and afflictions; Because (saith he) he hath loued mee, therefore will I deliuer him, I will exalt him because hee hath knowne my name, hee shall call Psal. 91. 14. 15. 16. vpon me, and I will heare h [...]m, I will be with him in trouble, I will deliuer him and glorifie him, with long life will I satisfie him, and shew him my saluation. Or if in his wisedome hee thinketh it fit to continue vpon such their crosses and calamities, yet shall they not hurt them, but be turned to their good. For he hath assured vs, that all things (euen troubles and afflictions)Rom. 8. 28. Matth. 7. 14. Act. 14. 22. shall worke together for the best vnto them that loue God. Final­ly seeing afflictions are that narrow way, and straight gate which leade vs into Gods presence, and no man can come vnto him, but by the difficult passage of trialls and tribulati­ons; therefore loue, desiring nothing in comparison of Gods presence, and fearing nothing so much as to bee excluded from it, doth make vs not to respect the foulenes of the way, by which wee are conducted to that faire end of our desires, and to trauell not onely with patience, but also with ioy in this vnpleasant passage, rushing through those thornes and briars of troubles, which would stop and hinder vs, leaping ouer all blocks of difficulties which lye in the way, and run­ning resolutely through fire and water, tortures & torments, thicke and thinne, not caring what wee indure and suffer, so we may come vnto God, whom wee so deerely loue, and in his fruition haue fulnesse of ioy for euermore. And there­fore, if we would beare with ease this cumbersome burthen of afflictiōs, let vs labour after loue, which wil make it light; if we would not be weary in trauelling this foule way, let vs chuse loue to accompany vs in our iourney; and so hauing the Lord continually for the obiect of our sight, and hasting to enioy him whom we so dearely loue, we shall not tyre in [Page 43] our trauels, but patiently passe all difficulties, and with much ioy and comfort come at the length to our iourneies end.

The sixth part of our spirituall armour is true humili­tie,Sect. 9. Of the sixth peece of our spi­rituall armour, which is true humilitie. by which our patience is so notably strengthened and confirmed, that wee may surely conclude, where the one is, there is the other, and where there is a great mea­sure of humilitie, there also there is patience in like pro­portion. An example whereof wee haue in Iob, who as he was a paterne of patience, so also of humilitie: for in sight and sense of his owne basenes, hee saith to corruption, thou Iob. 17. 14. art my father, and to the worme, thou art my mother, and my sister. And so vile he was in his owne eies, when he appea­red in Gods presence, that he abhorred himselfe, and repen­ted chap. 42. 6. in dust and ashes. So Dauid who had so denyed himselfe, that he was in his owne sight a flea, a Partrich on the moun­taines, yea, a worme and no man, in his afflictions was ar­med with like patience, laying his hand vpon his mouth, be­cause Psal. 39. 9. God had done it. But aboue all is the example of our Sa­uiour Christ, who as hee exceeded all men in humilitie and meeknes, so also in patience; and as being the glorious Son of God, equall to his father, he was content in his humility to abase himselfe and to become of no reputation, takingPhill. 2. 6. 7. Esai 50. 6. 7. vpon him the state of a seruant, and submitting himselfe in obedience to his father, to the death, yea the shameful death of the crosse; so being in this affliction, he as much exceeded all in patience, offering his back to the smiter, and his checke to the nippers, and with meeknesse suffering his face to be buffeted, his head to be pricked with thornes, his bo­dy to bee whipped, and after crucified, and that when al­most all scorned and derided him, and none pitied him in his miseries; al which he suffered with meeknesse, and when he was oppressed and afflicted, he opened not his mouth, but Esa. 53. 7. was brought as a sheepe to the slaughter, and as a sheepe before the sheerer is dumbe, so he opened not his mouth; and as the A­postle1. Pet. 2. 23. speaketh, when hee was reuiled, reuiled not againe; when he suffered, he threatned not, but committed it to him [Page 44] that iudgeth righteously. And therefore if we will learne of Christ, and imbrace and imitate his meeknesse and humili­tie, then will wee also with patience take his yoke vpon vs. For if wee haue an humble conceite of our selues, in respect not onely of our vilenes and basenes, but also of our cor­ruption and sinfulnes: then will we alwaies conclude, that our condition, though neuer so meane and miserable, is yet better then wee haue deserued; that if wee had our due, wee should suffer farre greater punishments; and that it is the great mercy of the Lord that we are not vtterly consumed, as the Church confesseth in her greatest afflictions; and thisLamen. 3. 22. will make vs not onely with patience, but also with thank­fulnesse beare lighter crosses, when as wee knowe and ac­knowledge that we haue iustly deserued to haue farre hea­uier laide vpon vs. Moreouer, if we be thus humbled in our owne eies, then will we deny our selues and all that is in vs, that God may bee all in all; then will wee submit our wil, which is subiect to be mislead by errrour and ignorance, vn­to the will of God, and bee contented in all things to bee guided and gouerned by his prouidence, because he is infi­nite in wisedome, and knoweth what is best for vs; infinite in power, and therefore able to effect what his wisedome seeth best; and infinite also in loue and compassion, and therefore alwaies ready to bring good vnto vs out of the greatest euill. And this is that which the Apostle requireth, namely, that those who suffer according to the wil of God, should 1. Pet. 4. 19. commit their soules to him in well doing, as vnto a faithfull crea­tour, resting contented with his good pleasure, in whatsoeuer e­state it is his will to place and bestow them; whether it bee prosperitie or aduersitie, health or sicknesse, plentie or po­uertie, honour or dishonour, life or death. An example whereof we haue in Dauid, who in his greatest extremitie submitted himselfe to Gods good pleasure: Here I am (saith he) let him doe vnto me as seemeth good in his eies. As also in2. Sam. 15. 26. iust Iob, who being spoyled of all his great substance, and brought to extreame pouertie, humbled himselfe and wor­shipped, [Page 45] saying, Naked came I out of my mothers wombe, and [...]ob. 1. 21. naked shall I returne thither; the Lord hath giuen, and the Lord hath taken it, blessed he the name of the Lord. And againe be­ing grieuously afflicted with sores and sicknesse, and pro­uoked to impatiencie by his wife, he saith vnto her, Thou Iob. 210. speakest like a foolish woman. What, shall we receiue good at the hand of God, and shall we not receiue euill? But aboue all, the example of our Sauiour Christ is to be propounded vnto vs for our imitation, who being to suffer the cursed and shame­full death of the crosse, and the heauie burthen of Gods wrath due to our sinnes, which his naturall and humane will most feared and abhorred, yet with all humilitie and pati­ence submitteth himselfe to his fathers pleasure; O my fa­ther Mat. 26. 39. 42. (saith he) if it be possible let this cup passe from me; neuer­thelesse, not as I will, but as thou wilt: and againe, O my father, if this cup cannot passe away from me, but that I must drinke it, thy will be done. And if we can thus submit our wills vnto the will of God, and resigne our bodies, soules and states to be ordered and disposed of according to his good pleasure, it will exceedingly lighten our burthen, and ease our smart: whereas, if this humilitie be wanting, there will be nothing but impatiencie, murmuring and repining, fretting and fu­ming, as though our punishment were aboue our fault, and we suffered things farre vnworthie of vs. By which meanes the waight of our afflictions is exceedingly aggrauated, for whereas in their owne nature they did onely presse vs, now also they vex and gaule vs; like the yoke caried by the stub­burne and refractarie oxe, which by his much struggling fretteth off the skinne, whereas it might be caried with ease and without hurt, if he would goe quietly, submitting him­selfe to his owners pleasure. Finally, this humilitie where­by we deny our selues, and yeeld in all things vnto Gods good will, is most necessary for the time of affliction, not onely as a meanes to confirme our patience, whilest the hand of God is vpon vs, but also to free vs from all our crosses and calamities; for aboue all other sinnes the Lord like a wise [Page 46] father correcteth in his children their pride and stubbor­nesse, and although other offences may be the causes moo­uing him to chastize them, yet if with meeknesse and quiet­nesse of spirit, they submit themselues in all humilitie vnder his chastizing hand, he wil in tender compassion spare them, and not deale with them according to their sinnes, nor reward Psal. 103. 10. them according to their iniquities: whereas if they shew them­selues stubborne and rebellious, proud and impatient, what­soeuer their faults be, which were the occasion of their cor­rection, hee will in this case lay on loade and not spare, till he haue broken and pulled downe their stomacks, brought them vpon their knees, and haue caused them to submit themselues with all humilitie and meeknesse vnto his good will and pleasure. Which when he hath effected, then he wil spare vs as a louing father spareth his onely sonne, and be­ing humbled, he will not onely cease correcting vs, but also receiue vs into his former fauour, and set his face vpon vs for good and not for euill. So the Lord saith, that he taketh Esa. 57. 16. 17. delight to dwell with him, that is of an humble and contrite spirit, to reuiue the humble, and to giue life to them that are of a con­trite heart, and that when his children are thus broken and humbled, he will not contend with them for euer, nor be alwaies wroth, for so the spirit should faile before him: but vpon this humiliation hee will bee reconciled, exalt them who are thus abased, and take them vp in his armes of mercie and compassion, who haue cast themselues downe, acknowledg­ing their faults, and crauing pardon, as we may see in the ex­ample of the prodigall sonne.

The seauenth part of our Christian armour, to strengthen§ Sect. 7. Of the seauenth peece of spiritual armour, which is vnfanied re­pentance. And that thereby we are preserued from afflictions. vs against the assaults of affliction, is vnfained repentance for our sinnes, euen an hearty sorrow for our sinnes past, in this respect, because by them we haue dishonoured and dis­pleased our gracious God and mercifull father▪ a true hatred of them both in regard of their owne vglinesse, and also of the bitter fruites of misery and affliction which spring from them; and a stedfast purpose of heart to leaue and forsake [Page 47] them for the time to come, and to serue the Lord in the con­trary duties of holinesse and righteousnesse, all the remain­der of our liues. For if we doe thus begin, and often renew our repentance as we renew our sinnes, then shall we there­by most assuredly either preuent these afflictions, and keepe them from falling vpon vs, or be deliuered from them, if al­ready they be imposed, or finally beare them with such pati­ence and comfort, that they shal be v [...]o vs not only harme­lesse, but euen good and profitable. Concerning the first, the Lord giueth vs a generall rule for the expounding of all his threatnings, that they are alwaies to be vnderstood vp­on the condition of impenitency, and our perseuerance in sinne; namely that if we goe forward in our wickednes, and will not be reclaimed by these threats, then the iudgements threatned shall surely bee inflicted; but if wee forsake our sinne, and turne vnto the Lord by vnfained repentance, then this obligation of threatning, binding vs to satisfie Gods iustice by suffering punishment, is made voide and cancel­led. So also the same rule is giuen for the expounding of Gods promises, namely, that if wee continue to feare and serue him, they shall bee made good vnto vs; but if like wandering Planets, we retrograde in the wayes of godli­nesse, and slide back into our former course of wickednesse, then also this bond assuring vs of Gods blessings, is made frustrate and of no vertue vnto vs, because the condition thereof is not obserued. Of this the Prophet I mas seemeth to haue beene forgetfull, which maketh him so much out of patience, because N [...]niuch was not destroied, according to the outward letter of his threatning; whereas Gods truth and their preseruation and deliuerance, might well stand both together, seeing this threatning was not absolute but conditionall, and they made it voide by their publicke and solemne humiliation and repentance. But the Lord plainly expresseth it by his Prophet Ieromie: I will (saith he) speake Ier. 18. 7. 8. 9. suddenly against a nation, or against a Kingdome to pluck it vp, and to roote it out, and to destroy it: but if this nation against [Page 48] whom I haue pronounced turne from their wickednesse, I will re­pent of the plague, that I thought to bring vpon them. And I will speake suddenly concerning a nation, and concerning a king­dome, to build it, and to plant it; but if it doe euill in my sight, and heare not my voice, I will repent of the good that I thought to doe for them. And heereupon he calleth the people of the Iewes to repentance, that so they might escape his iudg­ments in the same place threatned against them. Speake vers. 11. thou therefore (saith he) vnto the men of Iudah, and to the in­habitants of Ierusalem, saying, thus saith the Lord, Behold, I prepare a plague for you, and purpose a thing against you: re­turne you therefore euery one from his euill way, and make your waies and your workes good. So else where to the same pur­pose:Ier. 4. 4. Breake vp (saith he) your fallow ground, and sowe not a­mong thornes, be circumcized to the Lord, and take away the fore-skin of your hearts, ye men of Iudah & inhabitants of Ieru­salem, lest my wrath come forth like fire, and burne that none can quench it, because of the wickednesse of your inuentions. And againe: Goe and try these words towards the north, and say, chap. 26. 13. thou disobedient Israell returne, saith the Lord, and I will not let my wrath fall vpon you, &c. And in another place: Now therefore amend your wa [...]es, and your workes, and heare the voice of the Lord your God, that the Lord may repent him of the plagu [...], that he hath pronounced against you. So when by a dreame the Lord had threatned against Nabuchadnezar a fearfull iudgement for his Idolatrie, pride and crueltie. The Prophet Daniel counsaileth him, to breake off his sinnes Dan. 4. 24. by righteousnesse, and his iniquities by mercy towards the poore, that this might be an healing of his errour. Yea so powerfully doth our repentance preuaile with God, for the with-hould­ing of his threatned punishments, that euen after sentence of condemnation is pronounced, execution begunne, and Gods messengers and sergeants are sent out alreadie for the attaching of sinners with his iudgements; those who haue vnfainedly repented of their sinnes, haue a protection from God, and being intertained for his seruants, and made [Page 49] knowne so to be, by his liuery and cognizance, are priui­ledged from this generall arrest, and exempted from hauing any part in these common calamities. So the Lord inten­ding to bring destruction vpon the inhabitants of Ierusa­lem, commandeth his Angell to goe through the midst of the citie, euen through the middest of Ierusalem, and to set a marke Ezech. 9. 4. 5. 6. vpon the foreheads of them, that mourned and cried out for all the abominations that be done in the middest thereof. And to the other Angels, the ministers of his wrath and vengeance he said, Goe after him through the citie and smite; let your eie spare none, neither haue pittie: destroy vtterly the old and the the young, the maids, and the children, and the women, but touch no man vpon whom is the marke, and begin at my San­ctuarie.

By all which it appeareth, that vnfained repentance is a§ Sect. 11. That repentance is a notable meanes, whereby we may be f [...]eed out of afflictions. notable meanes for the preuenting of Gods iudgements, and the escaping of those afflictions, which our sinnes haue deseruedly drawne vpon vs. Whereas if we continue in im­penitencie, wee shall inflame Gods wrath against vs; if wee be not offended with our selues for our sins, wee shall make God offended with vs, if wee will not iudge our selues, wee shall not escape Gods iudgements; if we doe not in sorrow and humilitie lay them open by confession before God; the Lord will lay open our shame by our fearefull punishments before men. And finally, if we do not by vnfained repētance take vpon our selues an holy reuenge, that God may be glo­rified; Gods anger wil wax hot, and he wil glorifie his owne name by manifesting his iustice in our confusion. For sinne deserueth anger and iudgment, and anger and iudgment it wil haue▪ either from our selues, or else from God; neither need we to feare that we shall haue them from both, seeing our condemning and punishing of our selues, by vnfained sorrow for our offences, doth make vs stand absolued and acquitted before the tribunall of Gods iudgment. But as re­pentance is a preseruatiue to keepe vs from the tainture and infection of miseries: so being fallen vnto them, it is a sin­gular [Page 50] antido [...]e to expell this poyson, and a restoratiue to re­couer vs vnto our former estate and condition. And as the Lord is ready vpon our true repentance to pull back his iudgements, when they are ready to seaze vpon vs; so being plunged into them, he is as ready to pull vs from them, as them from vs, if now at the last with penitent and contrite hearts we humble our selues before him, imploring mercy and forgiuenesse. For as the Lord is slow to anger, so whenPsal. 103. 8. 9. Ier. 3. 12. he is prouoked, he will not alwaies chide, nor keepe his anger for euer. And of this we haue continuall experience in the peo­ple of Israel in the time of the Iudges and Kings, who no sooner repented of their sinnes, but the Lord presently for­gaue them, and eased them of their afflictions. And our Sa­uiour hath left a perpetuall president of it in the prodigallLuc. 15. 5 sonne, whom his father vpon his conuersion and humilia­tion receiued into his fauour, comforted him in his distresse, and releeued all his wants. With these examples agree plaine places of Scripture: for thus the Lord inuiteth his people of the Iewes vnto repentance, that he might deliuer them out of all their calamities, into which they were plun­ged by reason of their sinnes. O ye disobedient children (saithIer. 3. 22. he) returne and I will heale your rebellions. So by the Prophet Ezechiel he willeth the people to returne from their trans­gressions, Ezech. 18. 30. 32. that so iniquity might not be their destruction, pro­testing vnto them, that he desired not the death of him that dy­eth, but rather, that they should returne and liue. And when as the people thought it too late to returne, because not onely the sentence was passed out of Gods mouth, whereby they were adiudged to punishment, but execution also was al­ready begun; for so they say, If our transgressions and our sinnes be vpon vs, and we are consumed because of them, how Ezech. 33. 10. 11. should we th [...] liue? The Lord returneth this comfortable an­swere by the Prophet: Say vnto them, as I liue, saith the Lord God, I desire not the death of the wicked, but that he turne from his way and liue. Turne you, turne you from your euill waies, for why will ye die, O ye house of Israell? And as this well becom­meth [Page 51] the infinite mercy and goodnesse of God, so it also a­greeth with the rule of reason, that where the cause is ta­ken away, there the effect also must needs cease. For our sinnes are the causes of our afflictions, as appeareth by the words of the Apostle; where hauing shewed how the Co­rinthians sinned in vnworthy receiuing of the Sac [...]ament, he addeth, for this cause many are weak and sick among you, and 1. Cor. 11. 31. many sleepe. And so the continuing and multiplying of our sinnes, is the cause which mooueth the Lord to continue and multiplie our afflictions; for if notwithstanding his meere gentle chastizements we will not obey him, but walke Leuit. 26. 27. 28. 1. Sam. 3. 12. against him stubbornly, then (as he hath threatned) he will walke stubbornely in his anger against vs, and will also chastize vs seauen times more according to our sinnes; for when he hath begun, he also will make an end, either for our conuersion and reformation, or our confusion and destruction, as hee saith to Eli. Whence we may inferre, that as sin is the cause which mooueth the Lord to inflict and continue his corrections vpon vs; so the leauing and forsaking of these sinnes will mooue him to pardon vs and grant deliuerance.

And thus doth repentance vsually through the infinite§ Sect. 12. That repentance bringeth vnto vs singular ioy and co [...]for [...] if we still remaine vnder the crosse. mercy of God, free and deliuer vs from those afflictions and m [...]series, into which sinne plungeth vs: But if the Lord for his owne glory, our triall, and the excercise and increase of his graces in vs, doth after our true repentance, suffer still the the cr [...]sse to lye vpon vs; yet are we so eased a [...]d streng the­ned hereby, that we beare his chast [...]zements not onely with patience and peace, but also with ioy and comfort. For then wee are rea [...]y to si [...]ke vnder our burthen, when vnto the waight of our afflictions is added the intollerable waight of sinne, and of the wrath of God which doth accompanie it; and then we faint vnder the easiest loade, when we are wea­kened with selfe-guiltinesse, and consider that the sinnes which we nourish in our bosomes and are loath to leaue, are the causes of all our miseries. But when we haue cast away euery thing that presseth downe, and the sinne that hangeth fast [Page 54] on, when wee haue vnburthened our selues of our owne loade, and beare onely that which God hath imposed, thenHeb. 12. 1. shall wee truely finde that our afflictions are but light, as the Apostle speaketh, and that when wee are most pressed with them, wee may euen runne with patience the race which is set 2. Cor. 4. 17. before vs. Now repentance doth take away all our sinne, not by merit, but through Gods mercy and his gracious and free promises made vnto it; and maketh vs to appeare in­nocent, as though these sinnes had beene neuer committed by vs; and consequently it plucketh out of our afflictions this sting of sinne, and of Gods anger due vnto it, it maketh them to become harmelesse vnto vs, so that like the Serpent without a sting, they may feare vs with their hissing, but can not hurt vs with their biting: Neither (as one saith) can aduersitie harme vs, if iniquity like a tyrant doe not reigne ouer Nulla mihi no­ce [...]it ad [...]ersitas, si mihi n [...]lla do­mmatu sit ini­quitas. Idiot. inter orthodogr. lib. 2▪ cap. 20. 1. Cor. 11. 31. vs. For if we haue truely repented vs of our sinnes, then are we assured by Gods infallible truth, that they are pardoned and quite blotted out of his remembrance; that we are now reconciled vnto him, and of enemies, are become seruants and children; that now there is not onely peace betweene vs, but euen loue and amity. And that therefore the afflicti­ons we beare, are not the fruites of enimitie and wrath for our destruction, but trials, whereby our gracious father prooueth and approueth our loue & obedience; and where­by our captaine and great commander trieth our valour, our skill in the Christian warfare, and the goodnesse of those spirituall weapons and armour, wherewith he hath fitted vs against the day of battell. From which assurance of peace and amitie with God, ariseth peace of conscience, which doth exceedingly comfort and stregthen vs in al afflictions, pouertie and imprisonment, greefes and sicknesses; yea e­uen in the agonie of death it selfe, as our Sauiour implyeth in that speach to the sick of the palsie; Son be of good comfort, Matth. 9. 2. thy for sinnes are forgiuen thee. Finally, this peace with God, and peace of conscience, which followeth true repentance, is also accompanied with ioy in the holy Ghost, whereby [Page 53] we reioyce in Gods mercy and the assurance of our saluati­on, not onely in prosperity, but also in aduersity and tribula­tion, as the Apostle speaketh. The consideration whereofRom. 5. 3. should make vs earnestly indeuour and labour in the pra­ctise of repentance; and not to be discouraged with the pre­sent bitternesse and vnpleasantnes which wee feele in it; see­ing wee shall find, that (as one saith) these teares are full of ioy, and this mourning the matter of our mirth; and there­fore let vs greeue with this greefe which is the mother of reioycing & not reioyce with that ioy which is the parentHuiusmodi la­chrymae multa sunt [...]l [...]nae l [...]ti­tia, huiusmodi luctus laetitiae materia, &c. [...]hrysost. homil. ad pop. 66. of heauines; let vs poure out these teares which are the seeds of pleasure, & not laugh with that laughter, which shall end in wailing and gnashing of teeth; let vs (as the Apostle spea­keth) repent with that repentance which is neuer to be repented of, and not imbrace the ioyes of the impenitent, which shall be accompanied with eternall sorrow & lamentation. And because we haue it not at our owne becke, let vs begge it of God, and seeing in our corrections wee behaue our selues like vntamed calues, which are not hurt so much with the waight of the yoke, as with their owne strugling and impa­tience,Ier. 31. 18. let vs pray earnestly with the Church: Conuert thou me, and I shall be conuerted, for thou art the Lord my God.

The last part of armour which we must prouide & put on,§ Sect. 13. Of the eighth peece▪ of our spi­rituall armour, which is a good conscience. is a good conscience, by which the hart is defended against the assaults of affliction; so that though the outward parts, as it were the vtmost sconces and sorts, be battered and beaten downe with crosses and calamities, yet so long as this bul­warke remaineth sound and strong, it will so defend the ca­stle of the heart, that it will neuer bee surprized and sacked, nor be cowardly yeelded vp vnto our spirituall enemies. And this good cōscience the Apostle requireth in those who wil professe the faith of Christ, & suffer for their profession; be­cause (as he addeth) it is better if the will of God bee so: that we suffer for wel doing then for euill doing. Now y^t we may obtaine this, there is required not onely that we labour to keepe our1. Pet. 3. 16. 17. conscience cleere towards men, by leading a spotlesse and [Page 54] vnblameable life, but also towards God, by dooing all goodAct. 24. 16. duties in simplicity and sincerity of heart; and that as much as in vs lieth we nourish in vs innocency, and bee faultlesse and vnrebukeable; as also that we adorne our soules and bo­dies with all vertue and piety; for this is the chiefe meanes of getting and retaining a good conscience, when as wee keepe it cleere and vnspotted of sinne. But if through frailtie and infirmity, we haue defiled our consciences with the filth of sin and wickednes, then in the next place we must labour to purge and cleanse them, washing out these spots & staines with the pretious bloud of Christ applyed by faith, and by the teares of vnfained repentance, issuing from the fountaine of a contrite heart; for by faith our sins are not imputed vnto vs▪ and by repentance (as I haue said) they are so done away, and quite blotted out of Gods remembrance, as if they had neuer beene committed by vs. And this is the meanes to get and preserue a good conscience, which when we haue attai­ned vnto, it will serue as a brazen wall against all the assaultsƲacare culpain calamitatibus maximum est solatium. Crātor apud Plutarch. de consol ad A­pollonium. Chrysost. ad pop. Antioch. Homil. 25. of affliction, and so strengthen and confirme our patience; that we shall not sinke nor faint in the greatest troubles; nei­ther can (as one saith) tribulation, trechery and treason, nor any thing else, deiect and cast downe a godly mind thus ar­med & defended. But as a spark or fiery cole falling into wa­ter, is presently extinguished: so the heat and excesse of all sorrow and greefe is cooled and quenched, when it befalleth him, who hath a good conscience. And therfore if we would haue patience in the time of trouble and affliction, let vs keepe our consciences cleare and vnspotted from sinne, and adorne our selues with all grace and godlines, for other ver­tues and patience are inseparable companions; which al­waies accompany the one the other; & therfore the Apostle linketh them together; Ioyne (saith he) vertue with your faith and with vertue knowledge, and with knowledge temperance, and 2. Pet. 1. 6. with temperance patience, and with patience godlines, &c. For if we haue our soules adorned with these vertues and graces, and bring forth the fruits of new obedience, it is a notable [Page 55] meanes to confirme our faith and hope in God for helpe and deliuerance, according to that; turne thou to thy God, keepe Hos. 12. mercy and iudgement▪ and hope still in thy God; and being as­sured heereof, we doe with patience waite Gods leisure for the accomplishment of his promises. And this appeareth in the examples of Gods saints; for thus doth Iob in his greatestIob. 31. extremity comfort himselfe, and strengthen his patience, by calling to minde his diligence and vprightnesse of heart in the seruice of God; which Sathan knew well enough, and therefore sought to disarme him of this helpe, and to plucke from him this stay of his patience, whilest hee vsed his wife and three friends as his instruments, to conuince him of hy­pocrisie and impiety against God. And thus doth Ezechias comfort himselfe and strengthen his faith, hope, and pati­ence, by calling to minde his integrity of heart in Gods ser­uice; I beseech thee O Lord (saith he) remember now, how I haue walked before thee in truth, and with a perfect hart, and haue Esa. 38. 3. done that which was good in thy sight. And so Dauid doth v­sually comfort himselfe, and confirme his patience, by re­membring his innocency, and sincerity in the performance of all good duties both towards God and his neighbours, as appeareth in many places of the Psalmes. But contrariwise where the conscience is defiled and stayned with sin; there is nothing but impaciency, murmuring and repining, be­cause selfe▪ guiltinesse maketh them that are afflicted to con­ceiue of God as of their enemy, and that the miseries they suffer, are the punishments of a reuenging iudge, and not the chastisements of a louing Father. So that an euill conscience maketh the smallest & lightest afflictions great and intole­rable; because it selfe beeing most heauy and burthensome,Inter omnes tri­bulationes hu­manae animae nulla est maior quam conscien­tia d [...]l [...]torū. &c August. ena [...]rat. in Psal. 45. [...]. 8. doth adde exceeding waight to this load of the crosse, pres­sing the bearer downe, like water in leaden vessels, which would bee carried with case in leather or wood. To this purpose one saith, that among all tribulations and humane griefes, there is none greater then a conscience burthened with sinne; for if a man be not wounded in conscience, but [Page 56] whole and sound within; when hee suffereth any out­ward affliction, hee willl flye thither, and there hee will finde his God; but if there bee no peace there, because God will not bee where iniquity aboundeth, what shall a man then doe, and whether shall hee flye when hee suffereth tribulation, seeing whethersoeuer hee goeth, this enemy will pursue and torment him? In which respect hee compa­reth in the same place an euil conscience to a peece of wood rotten at the heart, which thought it may make a faire shew on the outside whilest it is vntouched and vntryed, yet if it bee put into the building, it indureth not when it beareth a­ny waight; or if it be touched with the axe or wedge, it easi­ly flyeth into fitters, and discouereth it inward rottennesse, whereas a good conscience which maketh outwardly no great shew nor flourish, is like a peece of timber, which though it be rotten on the outside in the sappie parts, yet is sound at the heart, and appeareth better the more it is tried, and strongly beareth the greatest waight that lyeth vpon it. Let this therefore be our care, that hauing our conscien­ces cleare we doe not suffer as euill doers, but let vs eyther retaine our innocency whilest wee haue it, or regayne it, when we haue lost it, by true repentance; for a good consci­ence bringeth comfort, and comfort patience in afflictions; whereas there can be no consolation▪ where there is guilti­nesse of ill deseruing, and without comfort nothing but im­patiency, shame and horror of minde, as the Apostle imply­eth, where he exhorteth that none of the faithful suffer as a murtherer, or as a theefe, or an euill doer, or as a busie body in o­ther 1. Pet. 4. 15. 16. Non qualia sed quales quisque patiatur interest. August. de ciuit. Dei. mens matters; but that if any suffered as a Christian, hee should not bee ashamed but glorifie God in this behalfe. Or though men could shew patience in their sufferings for their faults, it were not worthy cōmendations, neither is it much to be respected what is suffered, but who it is, and for what he suffereth. And this the Apostle elsewhere sheweth. This (saith he) is thanks worthy if a man for conscience towards God, indure greese, suffering wrongfully: For what praise is it, if when [Page 57] ye be buffeted for your faults ye take it patiently? but if when you 1. Pet. 2. 19. 20. do well, you suffer wrong, and take it patiently, this is accepta­ble vnto God, as appeareth in the example of Christ, who beeing most innocent, was also most patient, not reuiling when he was reuiled, nor threatning when he suffered▪ but com­mitting all to him who iudgeth righteously. And with the Apo­stle accordeth a worthy Father, saying: that the patience of these men who suffer in a bad cause, and for their demerits, isEt tamen in his hominibus mirà­da est potius quā lauda [...]da satien­tia, imo nec mi­randa nec lau­danda, quae nulla est, sed miranda duritia, neganda patientia. Aug. de patient. lib. cap. 5. Patientia comes est [...]pientiae, non famula concupis­centiae; amic [...] bo­nae conscientiae non inimica in­nocentiae. &c. ib. rather to be admired then commended; yea in truth neyther to bee admired nor commended, because it is no true pati­ence at all; rather their stupid senslesnesse is to be admired; but that they haueany true patience, it is vtterly to be deni­ed: neither is there heere any thing which deserueth to bee commended, nor profitably to bee imitated and inforced; yea much more iustly may wee iudge such a mind worthie greater punishment, being vitious & wicked, by how much the more it hateth the instrument and meanes of reclaiming it to vertue. And againe hee affirmeth that patience is the companion of true wisedome, and not the slaue of lust and concupiscence, the friend of a good conscience, and not the enemy of innocencie. And therefore when you see a man suffer any thing with courage and quietnesse, doe not forth­with commend his patience, which nothing sheweth and approueth, but onely the cause of suffering; for then onely our patience is true, when our cause is good, and discerned from that which is false and counterfait, when it is not defi­led with the corruption of concupiscence, &c.

CHAP. V.
Of the rules and cautions, which are to bee obserued in our pre­paration vnto the conflict with afflictions.

ANd thus much concerning the spirituall ar­mour§ Sect. 1. The first rule, that we be dili­gent in the stu­dy and medita­tion of Gods word. of Gods graces: Now we are to speak of the rules and cautions, which are to bee learned and obserued, for the well managing of our spirituall weapons, and the better de­meaning of our selues in this conflict of ten­tations, that thereby our patience may bee confirmed, and wee inabled to endure the encounter of afflictions with assu­red hope of a triumphant victory. And first we must before the day of battel, carefully & diligently vse all good meanes ordained by God, for the furnishing of our soules with all those sauing graces before spoken of, which are that spiritu­all armour of proofe, whereby wee are defended against the assaults of afflictions. And cheefly and principally wee must heare, meditate, and study in the worde of God with all dili­gence, as being an especiall meanes to comfort and vpholde vs in all our troubles and trialls, without the helpe whereof, it is not possible for vs to sta [...]d in the day of tentation. And this Dauid found by his owne experience, expresly conclu­ding, that except Gods law had beene his delight, he should haue Psalm. 119. 92. perished in his afflictiō: for the word of God is the sword of the spirit, whereby wee defend our selues, repell all the furie of our spirituall enemies, and obtaine victory ouer them in the day of battaile; it is our soules armorie, wherei [...] are stored all our wea [...]ons and munition, which we must vse in thi [...] spi­ritual conflict; it is our light to guide vs in this hard passage; our [...]hred to lead vs out of this labyrinth of troubles; our ch [...]rd and compasse to direct in this sea of miseries vnto the happy hauen of our eternall rest. In it alone is contained the [Page 59] Art of our Christian warfare, and the summe of our military discipline, which instructeth vs how wee must order our forces, and how we must march, when we must assault the enemy, and when we must decline and auoid his force and furie. It is our Captaine, both to conduct and assist vs in this fight of tentations, and our chiefe encourager in bearing the b [...]unt of the battell, whilest it offereth vnto vs the wages of our warfare, and holdeth out the crowne of victory to those, who valiantly ouercome: it is the food by which wee are nourished, strengthened and made hearty to indure the encounter, and whereby we are refreshed and cheared when we are faint and weary; it is our Second and succour, which rayseth vs when we a [...]e fallen and foyled; yea and (as Dauid saith of it) our quickner and reuiuer, when wee are woundedPsal. 119. 25. 50 to death; it is our ioy in all sorrowes, and our delight not on­lyVers. 143. when wee liue in all worldly prosperity, but (as hee also speaketh) when trouble and anguish are come vpon vs; & that ref [...]eshing hony [...], which if we taste by a liuely faith▪ we shall therby be inabled to beare al assaults, and haue our strength renewed not onely to withstand, but also to pursue the ene­mies of our saluation. Finally it is our cheefe comforter in all our miseries and afflictions, as Dauid found by good experi­ence, whilest it teacheth vs, that all our crosses and calami­ties doe come from God, as the chastizements of a gratious Father, and are so ordered and disposed by his wise and pow­erfull prouidence, that they shall all tend to our spirituall good, the inriching of our soules in this life with all sauing graces, and the furthering and increasing of our heauenlie happines in the life to come.

A second and most especiall meanes, which we must dili­gently§. Sect. 2. The second rule is, that we be fre­quent and ser­uent in prayer. vse that we may bee strengthened against the day of affliction, is frequent and feruent prayer, euen an humble confession of sinne, and an acknowledgement, that all Gods feareful plagues and punishments are deseruedly due vnto vs, a desire of pardon in and for Iesus Christ, and deprecation of those punishments, which by our sinnes wee haue deser­ued; [Page 60] or finally if it please the Lord eyther for our triall, or chastizement, to lay affliction and the crosse vpon vs, that then it wil also please him so to arme vs with saith▪ patience, and all other sanctifying and sauing graces, that wee may with meekenes and comfort, beare whatsoeuer he shall lay vpon vs; come more pure and approued out of this fiery fur­nace; find our selues bettered and amended, more strengthe­ned in grace and al goodnes, and brought neerer vnto God, both in respect of the illumination of our minds, and the re­formation of all our courses in our liues and conuersations. For if we thus humbly and penitently acknowledge & con­fesse our sinnes, and earnestly endeuour to leaue and forsake them, we shall haue mercy, and finde the Lord faithfull to forgiue them. If we thus lay them open, the Lord is readyPro. 18. 13. 1. Iohn. 1. 9. to couer them, if we condemne and adiudge our selues to punishment, he wil be ready to absolue and acquit vs, if with the prodigal we prostrate our selues at his feete, as not wor­thy to behold his face, he will imbrace vs with the armes of pitty and compassion; and if wee confesse in regard of our demerits, that the place of a seruant is too good for vs, he wil receiue vs into the place of Sonnes, pardon all that is past, and not thinke the best things he hath too deare for vs. AndLuke. 15. as vpon our humble confession, he will be readie to take a­way the guilt of sinne, so also hee will free vs from the pu­nishment; and if at all he afflict vs, our crosses shall bee cha­stisements, & fatherly corrections, which he will inable vs to beare, and [...]urne to our good, which beeing effected, hee will be intreated by our feruent prayers, to free and deliuer vs out of all our calamities, to wipe all teares frō our eyes, & to restore vs to our wonted fruition of his gratious benefits, as in many places of the holy Scriptures, hee hath premised vnto vs. The which also wee see verified in the example ofMath 7. 7. Psalm. 50. 15. Dauid, who by his faithfull and feruent prayers was often freed from apparent dangers, so as they did not touch him; and was often by the same meanes deliuered out of his affli­ctions, when for his sins he was ouertaken by them; as also [Page 61] in the people of Israell, who confessing their sinnes, and cra­uingIudg 1 [...]. 15. pardon and deliuerance out of their affliction, were heard of God, and had their suits granted. And the like might be said of Iob, Ionas, Daniel, Esdra, Nehemiah, M [...]nasses, and many others. If therefore we would be prepared against the day of afflictions, so as wee may either escape and a­uoide them, or withstand and ouercome them, wee must exercise our selues in effectuall prayer. For this is the horse­men and chariots of Israell, which calleth more and stronger forces to our aide, then all our enemies that stand against vs; this is the pillar of our strength, whereby we, who are so weake and ruinous, that wee are ready to sinke and fall, when the least storme of aduersitie bloweth against vs, or the lightest waight of affliction lyeth vpon vs, are vpheld and stand fast in faith and patience in the greatest tem­pests of troubles, and vnder the mountainous waight of the greatest calamities. This is the hand of our soules, to reach out and receiue grace and strength from God, whereby we are supported and kept from fainting in our most grieuous afflictions; and finally our hammer, by which knocking at the gates of Gods mercy in our miseries and extremities, we haue legions of Angels sent to comfort vs in all our crosses, and to deliuer vs out of all our troubles.

The third rule is, that in the tyme of our prosperitie, we§. Sect. 3. The third [...]ule is that in our pro­speritie, we la­bour in the mo­derating and mort [...]fying of our affections. labour diligently in the moderating and mortifying of our inordinate affections and vnruly passions, that wee may bring them into subiection vnto the good will of God, and make them seruiceable vnto holy reason. For whilest they thus hold their place, and yeeld obedience to them, vnto whom God and nature hath made them inferiour and sub­ordinate, there will bee in all estates peace, quietnesse, and good order: whereas if these slauish seruants ryde on horse­ba [...]k, and make reason and religion, which are their lawfull soueraignes to goe on foote; if they sit on the throne, and these on the footestoole; if they (like common people) v­surpe gouernment ouer the other, which should bee their [Page 62] Princes and commanders; and like tyrannicall vsurpers, rule when they should obey, then will this anarchie yeeld no­thing but rude disorder and tumultuous confusion; making men in the tyme of prosperity to commit rapes and riots, insolences and outrages, iniustice, violence and oppression; and in the time of aduersity and a [...]fliction, to fall into im­patiency and clamorous complaining, mutinous murmur­ing and trayterous rebellion. and so to become ready instru­ments of committing any wickednesse, which passion (like popular rage) doth prompte and suggest, if it offer the least hope of helping them out of miserie. More particularly, if wee would haue strength and patience in the tyme of affli­ction, we must before the tyme of tryall subdue and mode­rate the passion of feare▪ which doth much aggrauate the waight of misery, and is often times more burthensome and intollerable then the euil suffered both because it doth dis­arme and weaken the min [...]e of resolution, and doth a [...]tici­pate and seaze vpon griefes before they come; yea often­times on these which are onely fained in the imagination, and neuer in truth happen vnto vs. So also wee must in the tyme of our prosperity limit and confine our vnlimited hopes, for the further they are extended and inlarged, the more are we dei [...]cted when they faile vs; the higher they lift vs vp the more grieuously are wee crushed, when they forsake and cast vs off, and commonly where there hath been no bounds for our expectati [...]ns, there will be no mea­sure in impatiency and griefe, when things much desired and expected answere not our hopes, seeing men vsually take it as heauilie to haue the contract of hope betweene their hearts and the things they loue, made frustrate and dis­anulled, as to bee diuorced and separated from them after their fruition. The like also may be said of our concupiscence and desires, which if they bee not moderated according to the necessitie of nature. but left at libertie to their owne in­ordinate lusting▪ after superfluities and things vnnecessary, they will set vs on the racke of discontent, when they are [Page 63] not satisfied, making lesser comfort [...] great crosses; and the lightest affliction intollerable burthens And thus hee who immoderatly desireth great riches, is not onely impatient of the least losse, but also of small gaines, because they doe not answere his greedie desires; hee who excessiuely affe­cteth vaine glory and popular applause, is as much tormen­ted in his minde for receiuing too small commendations, as another would bee in the greatest disgrace. And thus hee who setteth his minde too much vpon worldly delights, af­flicteth his tender and effeminate heart, when he susteineth the lightest crosse; yea if either his pleasures faile him alto­gether, or continueth not in that manner, measure and de­gree, which he inordinatly fancieth and desireth. Thus also must we in the tyme of our prosperity, exercise our selues in moderating and mortifying of our vnbridled and rash an­ger; for if a man be froward and cholericke, when hee is in all his desires soothed and pleased, what is to bee expe­cted but that he will be starke madde with fury, when he is crossed and thwarted? If hee be peeuish and fretfull when hee is made prosperities wanton, and the worlds darling; what patience is to be looked for, when he lyes groning vn­der the crosse, forsaken of his friends, and scorned by his enemies? So we must labour to mortifie discontent, and in all things to submit our wills to Gods good pleasure. For he who out of melancholick wantonnesse is discontented with plentie; how can he with patience indure want and penury? He who is not well pleased in the fruition of those great be­nefites of health and strength▪ pleasure and liberty; how vnfauourie and ill relishing will sicknesse and weaknesse, paine and imprisonment, be to his dayntie pallate? He who cannot be contented, when hee enioyeth all that hee can al­most wish and desire; how impatient is he like to shew him­selfe, when hee hath plenty of nothing but wants and grie­uances, and how sensible will he be of smart and miserie? So likewise wee must subdue our pride, haughtinesse of spirit, and the (fruit therof swelling) emulation, wherby men study [Page 64] and labour to match their superiours, and excell their e­quals. For pride is the very nurse of impatiency, making men to fret and rage, murmure and repine, when they suffer those things, which in their proud conceit they thinke vn­worthy of them; to grinde their teeth with disdaine, when they are forced to stoope vnder the crosse; and to gaule their necks, whilest they are constrained to beare the yoke of af­fliction, more with their impatiencie and strugling, then with the waight of the burthen which lyeth vpon them. So also it maketh the shame of their aduersitie more intollera­ble then the smart; and whilest they could with some pati­ence beare their miseries, if they were onely miserable to themselues, they are altogether impatient, because they are knowne to beare them. So also emulation in prosperity doth much aggrauate mens sorrowes in the tyme of affli­ction, [...]hen as those triumph ouer them, whom they haue emulated; and they disdaine them, whom formerly they haue disdained. Neither doth it more trouble men to haue gone backward in the iourney of their desires, then that they haue been out-stripped by them, with whom they haue contended; nor to be miserable in their owne sense and fee­ling, then to be so in the sight of the others prosperity and happinesse. Finally we must labour in our prosperitie, to mo­derate and keepe vnder those contrary passions of sorrow and ioy; for hee who will weepe, when (as it were) hee but looketh vpon the whippe, will howle and cry out when he feeleth it; he who will mourne when he hath no cause, will be madde with griefe, when the waight of affliction lyeth heauy vpon him. And so hee, who immoderatly reioyceth in his prosperity commonly immoderatly sorroweth in the tyme of aduersitie; he who exsulteth with ioy, because the world smyleth on him, is vsually as much deiected with griefe when it lowreth and frown [...]th. Whereas those who with the Apostle vse the things of this life, as though they [...]. Cor. 7 31. vsed them not, they can also with him abound and want, heare with patience euill report and good report, reioyce in2. Cor. 6. 8. 9. [Page 65] in their sorrowes, liue in dying, and hauing nothing, pos­sesse all things. Those who doe not swell with prosperity, are not broken with aduersitie; and the minde which is so solid and constant, that it is not much raised aboue his ordi­dinary pitch with worldly felicity, cannot bee much de­pressed and abased with the waight of worldly misery and affliction.

The fourth rule is, that we doe not faine afflictions vnto§ Sect. 4. The 4. rule is, That we must not faine vnto our selues affli­ctions in our conceit and ima­gination. Solum vbi neces­sitas cogit infor­tunatè agas; non autem plura propter imperi­tiam infortunia tibi adsciscas Diphili in A­delph. apud S [...]obae. Nihil admodum atrox passus es nisi id tu tibi fin­gis. Menand. a­pud Plutarch. de tranquil. animi. our selues, in our conceit and imagination, nor lay crosses vpon our owne shoulders by a false opinion, when as God layeth none vpon vs, giuing vnto accidents that befall vs by our impatient apprehension a poysonous sting to torment vs, whereas in themselues they would be so voide of ill, that we might put them into our bosomes without receiuing harme; but that then alone wee take vpon vs the burthen of sorrow for our miseries and affliction, when as necessitie, and not will, layeth it vpon vs▪ For how many are there who through conceit become wretched before their time, and are onely miserable, because they are so in their owne ap­prehension; vnto whom the saying of Menander may bee well fitted; Thou hast borne nothing burthensome, but that which thou hast laide vpon thine owne shoulders? For as it is the nature of opinion, to make things worthles, esteemed, bad things indifferent, and indifferent excellent; so also it hath the contrary power of making good things seeme euill, and such as are of an indifferent nature to become odious and intolerable; whereby it giueth life, and being vnto af­flictions, which otherwise would not haue any existence to hurt vs, if wee did not make them malignant by our owne fancie. Thus some torment themselues with anger and dis­content, because they haue not the chiefe place, and vpper hand at meetings, resalutations from th [...]se whom they haueH [...]st. 5.▪ 1. 3 saluted, respect and obseruance from their inferiours, and commendation and applause for their good parts and well deseruing, not because the want of these much hurteth them in truth, but onely in their owne opinion, by which they [Page 66] ouerualued these trifles, and made them things of great worth; not that they might not be happy without them, but because their conceit hath made them necessary to their wel-beeing. And thus some grieuously afflict themselues with sorrow, because they haue lost some part of their a­bundant welth, which if they had still possessed, they would neuer haue inioyed; & where as they haue no other hurt in truth, but that they are purged of superflu [...]ty, and eased of a burthen, yet they are as much vexed for the losse of these transitory trifles, as for the losse of their liues and saluation of their soules, because their opinion hath ouer prised their welth, shrined it in their hearts as their most adored idoll, and giuen vnto it that honour and respect which is due only to God; whereas if superfluous abundance were thought a burthen, it would also be thought an ease to be freed from it, if riches according to their true value were but lightly e­steemed, then their losse would bee as light, and so borne without paine or difficultie. And the like may be truely said of all worldly things, which in their absence or presence become the matter and occasion of the most afflictions ac­cording to the value and estimation which opinion settethNon tam rerum natura, quam patientium di­spofitio magna vel parua videri facit incumb en­tia nobis mala. Chrysost. ad Pop. Antioch. homil, 18. on them. Yea so powerfull is opinion in producing these effects, that not onely a false apprehension causeth a true af­fliction, but it is able also to turne comforts into crosses, be­nefites into miseries, & that which this mans opinion doth make his hell, another mans opposite conceite, would make his heauen and happinesse. And so vehemently doth this o­pinion fasten vpon vs these imaginary afflictions, that they become much more intolerable, and we more impatient in bearing them, then those which haue their being & waight from their owne nature and true existence; yea and often­times they are more hardly remoued, and they comforted, who haue cast themselues vnder them, then in other calami­ties; because the roote of the disease is internall through the errour of our iudgment, and so oftentimes wilfull and of choyce, rather then imposed by any necessity and constraint, [Page 67] which wee naturally auoyde. Neither is there any other meanes to cure this sicknesse, and to ease the minde of the burthen of this affliction, but to remoue or rectifie the cause, which is a false and ill grounded opinion, by spirituall wis­dome and a sound iudgment, informed and instructed by the word of God; whereby our mindes being illightned, and the mists of errour dispelled, which are cast before the eyes of our vnderstanding, by either sense, passion or carnall reason, we shall be inabled to iudge of all things according to truth, and as they are in their owne nature, whether they are to be desired as good, or auoyded as euill; or betweene both, neither much to bee affected, or much to bee shun­ned, as being of a meane and indifferent quality. And so shal not imaginary afflictions afflict vs, neither shall wee make those crosses to vs, which are no crosses in themselues; nor those heauie and intolerable, which in their owne nature are light and easie. Wheras if we be misled by blind and de­ceiuing opinion, wee shall not onely make those crosses, which wisdome would make benefites, but so aggrauate the least afflictions which lye vpon vs, that they will becomeQuaedam nos magis torquent quam debeant, quaedā torquent & omnino non debeant. Aut augemus dolorē, aut fingimus, aut praecipimus. Senec. epist. 13. intolerable. For as it is the nature of opinion to put sha­dowes and shewes, for reall existences, so also it doth (as it were) bombase our afflictions, which are truely so called, and like spectacles makes small ones to seeme great, whilest it doth aggrauate them as though they were new, vnheard of, and neuer suffered of by any other, although in truth they are common and ordinary. And therefore if we would haue patience in the day of tryall, and indure the assaults of affliction with vndaunted courage, let vs pull of these false vizards, which opinion putting on, doth make them there­by to appeare more terrible, and let vs looke vpon theirQuid id tua re­fert, si nec car­nem perstringit, nec ad animam penetrat.? Plu­tarch. de tran­quil animi. owne naturall visage with a wise and iudicious eye, estee­ming them onely afflictions which haue their strength from themselues, and not from our fancie, and apprehending those alone to be euill, and to be grieued at, which through their owne malignant qualitie doe indeed hurt vs, either in [Page 68] our bodies, soules or friends, hindring our sensible or spiri­tuall good, and making vs to bee truely worse, either in re­spect of this life or the life to come; and so shewes of affli­ctions will not craze our patience, neither will our sorrow exceede our smart.

The fifth rule to be obserued is, that we doe not by feareSect. 5. The fifth rule is, that we must not by feare an­ticipate afflicti­ons. anticipate our greefe, making our selues miserable before our time, and presently pulling crosses vpon vs through ti­merous expectation and conceit, which would either ne­uer befall vs, or not of a long season. In which respect the greatest part of men fault against themselues, being more tormented with the feare of euils, then with the euils which they feare, and suffering longer & greater sorrowes with the expectation of their miseries before they happen, then after they are come and lye vpon them. And as though they could not bee wretched enough with the sense of present crosses, they ingrosse all causes of griefe, and wilfully seaze vpon needlesse sorrowes; and besides the present afflictions which they suffer, they recall those which are past, making their remembrance to torment their hearts, when as long agoe they were freed from the sense of them; and presently apprehend those which are not yet so much as imminent, meeting them in the mid way by a fearfull expectation, as though they made too slow haste, and would not come soone enough of their owne accord, vnlesse they thus po­sted towards them. And thus men vex themselues with feare and griefe, when they heare but vncertaine rumours of great calamities, as though already they were ouertaken by them, whereas it may bee they will neuer happen, or if they doe, yet not of a long tyme, or not so grieuous as those which by feare were presented to their conceit. Thus in tyme of pestilence many are as much afflicted with feare of infecti­on, as they whose houses are already visited with the euils which they suffer. Thus in time of warre men as much tor­ment themselues with feare of sacking, spoyling and kil­ling, though oftentymes they escape all these dangers, as if [Page 69] already these miseries did lye vpon and ouerwhelme them. And finally, thus many when they can not comprehend fu­ture meanes of maintayning their estate, within the com­passe of their owne prouidence, vex themselues more with care and griefe for feare of pouerty, though now they enioy sufficient plenty, then there is iust cause they should, when they are pinched with want and penury. In which respect men indued with reason, are through their abuse of it, worse then the brutish creatures, for whereas by benefit of their reason, they might foresee euils, that they might either pre­uent them, or arme themselues with patience to beare those which are vnauoydable, they abuse their light of vnder­standing to foresee euils to come, that by a fearfull appre­hension they may ly groning vnder them, as if they were present; yea to surmize and prognosticate those miseries to themselues that neuer befall them; and to amplifie and ag­grauate them before they happē by al circumstances which feare (onely witty in such inuention) can offer to their con­ceit, making them much more grieuous and intolerable in the apprehension, then they afterwards proue to the sense and feeling. Whereas the brutish creatures are onely affli­cted with present euils, neither grieuing for those which are past, nor fearing those which are to come, but haue in their whole life full security in the fruition of their pleasures, ex­cept onely that tyme wherein they are pinched and vexed with sense of paine. If therefore religion, and the light of Gods word can not make vs thus wise to put off our mise­ries, till God call vs to suffer them, and layeth the load vpon vs; yet shaming to come behinde brute beastes, let vs learne this wisdome by their example, not to make our selues mi­serableQuotiēs incerta sint omnia tibi faue: crede quod mauis. Senec. epist. 13. before our time; but if reason helpe to discouer euils before they come, let it also helpe vs to vse all good meanes that we may preuent thē; and whilest we are doubtful of the euent, let vs temper our feare with hope; and (as one coun­saileth vs) whilest there is vncertainty, let vs fauour our selues by beleeuing that which wee had rather should hap­pen; [Page 70] and so though we doe not gaine freedome, and be fully acquited of our miseries, yet shall wee be repreeued from them, and receiue no hurt vntill they touch vs; though we erre in hoping, yet it is more safe and profitable then to erre in fearing▪ seeing that brings comfort, but this torment and vexation. And though at last the euils foreseene doe fall vpon vs yet we shall gaine the comfort of all the tyme vntill they happen, and bee the better able to beare them when they come; seeing they shall find our strength intire, and not wasted with forerunning sorrowes and cares, which feare bringeth alwaies to those who giue way vnto it. And if thereNulla vitae causa est, nullus mise­riarum modus, si tim [...]tur quantū potest. Senec. ibid be no meanes to preuent these miseries, let vs not spend the time before they come in fearing, greeuing & complaining, whereby our strength will be spent, and we made vnable to indure their weakest assault, when they set vpon vs; but let vs imploy our reason in finding out such arguments, as may confirme our patience in the day of triall; let vs, assisted by it, pull off those vizards from our afflictions, wherewith feare [...]ath masked them; & so taking away (from the things to be suffered) the tumult of passion, and looking vpon themDeme rebus tu­multum et vide quid in qua{que} re [...]scies nihil esse [...]ijs terribile praeter timorem. Senec. epist. 24. as they are in truth, and in their owne nature, we shal (as one saith) finde that nothing was terrible in them, but feare and terrour which accompanied their expectation. If therefore we would be the better armed and prepared, to indure affli­ctions when they are inflicted, two things are to bee obser­ued, when they are but threatned or feared; the first is, that wee doe not suffer our selues to bee deiected with feare and sorrow, when there is any suspicion of future euils, and so giue the first part to be acted by passion, which wil blind the mind, disturbe the heart, and so bring al out of frame and or­der; but that in the first place, wee imploy our reason and iudgement to discerne, whether the euils which feare is rea­dy to apprehend, wil indeede certainely befall vs, or onely stand vpon likelyhood and probability. For naturally wee are apt to vexe our selues with causlesse iealousies, & need­lesse suspicions, to loose our present comforts, and to marre [Page 71] all our mirth, when wee heare but a rumour of approaching euils, fearing and trembling, but neuer examining the cau­ses of our feare; and running away and fleeing from those enemies, which onely our imagination hath fained. Like (asSenec. epist 13. one speaketh) to such dasterdly souldiers, as are ready to leaue their standing vpon euery false alarme, and to forsake their fortifications, when they see dust raysed by an heard of cattell, thinking that a mighty army approacheth to assault them. Which cowardly follie that we may not fall into, let vs iudge of approaching euils before we feare them, and ex­amine, whether they are likely to come, before wee vexe our minds with their apprehension, as if already they had befal­len vs. And to this end let vs consider, that as we fall into ma­ny afflictions which we neuer foresaw; so wee foresee many in conceipt, which in truth neuer happen. And as there are many occurrents and vnexpected accidents, which crosse, our hopes, and snatch from vs the good things we desire, when wee are ready to receiue, and to haue the fruition of them: so there are no fewer vnlooked-for helps, which pre­uent our miseries when they are ready to light vpon vs, or presently pull vs from them, when they doe but touch vs. And not seldome doth the Lord, to shew his infinite power and wisdome, grant deliuerance when all hopes faile, and all meanes forsake vs, pulling our heads euen from the blocke, and making vs to suruiue those who were appointed to bee our executioners. So that (as one saith) there is nothing soNihil tam certū est ex his quae ti­mentur▪ vt non certius sit et for­midata subsidere et sperata deci­pere. Senec. epist. [...]3. Plura sunt quae nos terrent quā qu [...] premunt, et saepius opinione quam re labora­mus Sen. ep. 13. certaine of those things which are feared, but that it is more certaine that things feared are often stayed and stinted; and things hoped doe faile and deceiue vs, when those are fea­red, and these expected. Let vs know that many more things fright vs, then pinch vs, and that wee are more often pained with a false opinion, then with any reall hurt. It is follie to make our selues miserable before the approach of miserie, seeing, euils feared often happen not, or at least, are not alre­die happened. Let vs consider that false feares do beget true griefe, for by a strong apprehension they presse euils vpon [Page 72] vs, as if they were already present, and so whilest wee feare least wee should heereafter suffer them, wee euen now suffer them by fearing, and as men astonished know not what they doe, so we by feare are so amated, that whilest ouer earnest­ly we desire to escape afflictions, we in flying fall into them, That he who is giuen ouer to the passion of feare, can neuer bee at quiet, for in time of affliction hee is vexed with that which he suffereth, and euen whilest he liueth in prosperitie he hath no comfort, seeing by expecting of future crosses, he forgoeth the fruition of present blessings, and loseth them for feare of losing them. That vaine feares which haue no ground but rumor and suspition, doe commonly more tor­mentSenec. ibid. vs, then those which haue a true cause, and some reall existence; for (as one saith) true things are confined in someIn aequo est dolor amissae rei et ti­mor amittendae. Senec. epist. 98. measure; but those which are vaine and vncertaine haue no bounds, but are left onely to exorbitant coniecture, and to the vnlimited liberty of a fearing mind: that the feare of loo­sing the comforts wee inioy, is as greeuous and intolerable as the greefe which accompanieth their losse, yea in this res­pect worse, in that we know what we grieue for, and so how to find remedy by arming our patience against a knowne e­uill with approued arguments, whereas feare is alwaies vn­certaine, changing and varying into a thousand shapes, not according to the truth of things, but the opinion and con­ceipt of him that feareth. That wee shall easily suffer those afflictions which being layd vpon vs by God are vnauoyd­able, if we do not with fruitlesse remembrance recall those which are past, and with bootlesse feare anticipate and ap­prehend those which are to come; seeing they are few and short that presently torment the body and vexe the mind,tes in ipsis mise­rijs sunt, quam ante illas. Plus dolet quam ne­cesse est, qui ante dolet quam ne­cesse sit. Senec. e­pist. 98. in comparison of that innumerable multitude which either are not come as yet, or already past: whereas those who greeue before they need, greeue also more then needs, and cracke their patience with a needlesse waight, whilest they through feare beare al their afflictions at once, which would bee light and easie if they would beare one of them after a­nother, [Page 73] in that order and ranke which God hath placed them.

The second thing to bee obserued is, that if after due exa­mination§. Sect. 6. That we must not make our selues misera­ble before the time, nor sorrow for crosses before we feele the smart. Matth. 6. 34. it appeare that the afflictions, which feare is readie to apprehend, will heereafter certainly befall vs, we doe not by and by [...]ay hold of them through feare, care and griefe, and so make our selues presently miserable, because we must be so in the time to come. And this lesson we are taught by our heauenly schoolemaster, who willeth vs, not to care for the morrow, but let the morrow care for it selfe, seeing the day hath enough with his owne greefe: for why should wee hasten the speed of our crosses and calamities, seeing they wil come soone enough, if we stay their owne leasure? why should we loose our present comforts, by a timerous expectation of fu­ture euill, and so fill our whole liues with greefe and mour­ning? whereas if wee would take things as they are offered, there would be an entercourse of ioy and sorrow; and a time of breathing, wherein we might recouer strength, and make vp the breaches which were formerly made by the battery of afflictions: why should we no [...] rather by al lawfull meanes flee from euils, till they ouertake and catch vs; then to runne vnto them when yet they are farre off, and to pull them vnto vs, when as yet they doe not touch vs? why should wee not delay at least those miseries which wee cannot wholly es­cape; seeing if it be best in our owne conceipt, to bee freed from them altogether, it is good also to auoid them as long as may bee? and why should wee ouerskip our comforts as though wee could neuer soone enough come at sorrow, and not rather reioyce in their fruition whilest wee may haue them, and leaue that time alone to greefe and discontent, wherein wee are vexed with sense of euill, and can find no cause of ioy? yea (will some say) but how should I preuent this feare, seeing I am naturally inclined to it? I answere that seeing we are reasonable creatures, wee must not like bruit beasts, giue our selues ouer to bee ruled by sense and passion, but in all things submit our selues to the gouern­ment [Page 74] of reason, whom God hath made vice-roy in this lit­tle world of man, not giuing way to our turbulent affecti­ons, but onely when they haue warrantize from this their soueraigne. And so shal we not feare future euills, which are vncertaine, because reason will tell vs that wee may escape them, and therefore it is folly to take certaine sorrow for such crosses as are vncertaine; neither will it suffer vs to grieue for such afflictions as are certaine, because such griefe is bootlesse, and to no purpose; or if it haue at all any vse, it is to ease our selues when we feele the smart, and not when be­ing yet vntouched, wee onely see it. A second meanes to a­uoid these causlesse and fruitlesse feares, is to auoide melan­cholike idlenesse, whereby they are both bred and nouri­shed; and to exercise our selues with all diligence in the ho­nest works of our callings; for if our minds bee taken vp with these imployments, they will haue no leisure to fancie these feares, nor to giue them strength (after they are concei­ued) by reuoluing them in our imaginations; neither indeed shall we, beeing thus imployed, haue cause to feare any ap­proaching euils, seeing the Lord will giue his Angels charge Psal. 91. 11. 12. ouer vs▪ to keepe vs whilest we are thus in our waies, and to beare vs in their hands, that we hurt not our foote against a stone. Fi­nally, if wee would be freed from all these feares, wee must not rest vpon our owne care and prouidence, for the preuen­ting of all future euils, for then wee shall neuer bee at quiet, because our foresight is dimme in foreseeing perils; and our power impotent and vnable to preuent them; but wee must learne, as the Apostle teacheth vs, to cast all our care vpon 1. Pet. 5. 7. God, seeing he careth for vs. And for as much as he is omnisci­ent, foreseeing all whatsoeuer may befall vs, and omnipo­tent, able to deliuer vs out of all our afflictions; or to giue vs sufficient strength to beare them; & finally, our most louing and gratious Father, who will turne all that befall vs, to our good; therefore let vs wholly resigne our selues ouer to his good will and pleasure, and submit our selues in all estates to be ruled and disposed of, by his most wise and powerfull [Page 75] prouidence; and so shall we be secure in all dangers, and bee freed from these fruitlesse feares, when we are vnder his pro­tection,Psalm 91. and rest vnder the shadow of his wings; then shall we not feare the assaults of our enemies, when as wee haue God for our castle and defence, vnto whom we may retire and be in safety; then shall we not, being pressed with thePsalm. 18. 2. waight of miseries, sink in the sands of sorrow and despaire, when as the Lord is our strong rocke, vpon whom we may rest secure, when the boysterous billowes of afflictions doe beate vpon vs.

The fifth rule is, that with wise and Christian prouidence§ Sect. 7. The fifth rule is, that with Chri­stian prouidence we foresee affli­ctions before they befall vs. we foresee crosses, and in the time of peace and prosperity continually expect, when by our great commander we shall be called out to combat with afflictions; that so we may be the better armed and prepared for the conflict, and more easilie obtaine the victory. For howsoeuer we are not, by a cowardly and timerous apprehension, to torment our selues with crosses before they come; yet must we wisely foresee them, that we may preuent those which may lawfully be a­uoided, and confirme our patience against them, which wee know will necessarily befal vs. Though we may not discouer our enemies before they approach, that we may cowardlie feare them, and idlely fit still and bewaile our future ouer­throw before the fight, or else amazedly betake our selues to flight, when as yet we are not assaulted nor pursued: so must we not retchlesly and securely presume, that we are in safetie, till we fall into their ambushments; but like good souldiers we must keepe as vigilant centry in the tyme of peace or truce, as in the tyme of warre; discouer the number and strength of our enemies, and furnish our selues with sufficient forces, that we may manfully indure their assaults, and victoriously ouercome. Though whilest we sayle in this sea of miseries, we should not foresee tempests, that we may fit still, and idely lament them; yet like good pilots, wee ought in the faire weather of prosperitie, to foresee the stormes of aduersitie, that hauing all things in readinesse, we [Page 76] may be better able to beare and brooke them when they ap­proach, and finally though wee may not like lazie and foo­lish trauellers lie in our beds, and timerously forecast all the difficulties and dangers of our iourney towards the heauen­ly Canaan, and afflict our selues with the apprehension of them all, before we be come to any of them; yet like wise pil­grimes wee must foresee all hinderances and incumbrances, as the foulenes of the way and weather, the straightnes and roughnes of the passage, the stumbling blocks of offences, and the thornes and briars of afflictions and tribulations which we must passe through; the danger of theeues & mur­therers, and the hard intertainment that we are like to finde in our Inne, that so we may furnish our selues with al things necessary for this iourney, & be the better inabled to indure the labour, and to continue vnto the end. And thus our Sa­uiour Christ requireth, that as hee who mindeth to build a tower, sitteth downe before, and counteth the cost, whether he haue sufficient to performe it; least hauing laide the foun­dation, and not being able to finish it, all that behold it, be­gin to mocke him; and as a King being to make warre a­gainst another, sitteth downe first, and taketh counsel, whe­ther he be able to meete and incounter his enemy when hee inuadeth him; or otherwise is ready to send his ambassadors to treat on conditions of peace: so we, before we are assaul­tedLuke. 14. 28. 31 by afflictions; must foresee and consider of the power of these enemies, and what strength we haue, eyther in respect of our owne spiritual graces, or the aides & succours, which we assuredly expect from God, whereby we may be ascertai­ned that we shall be inabled to withstand their fury, and ob­taine the victory, that if wee finde our forces sufficient, wee may be comforted and incouraged, or if they bee weake and feeble, we may labour to haue them supplied and releeued against the day of battell. And this counsell the sonne of Si­rach giueth vs; in thy good estate (saith he) remember aduersi­ty, and in aduersity forget not prosperity; and againe, when thou Eccles. 11. 25. and 18. 24. hast enough remember the time of hunger, and when thou art [Page 77] rich, thinke vpon pouerty and neede. So the heathen man pre­scribethSi vis omnem sollicitudinem exucre quicquid vereris ne eueni­at euenturum v­ti{que} propone. Se­nec. episi. 24. Senec. epist. 18. this way to bee rid of care and feare, and to attaine vnto full security, that whatsoeuer euill we may feare to bee comming, we doe suppose that it will certainly come; and so exercise our selues to beare it willingly, before wee be con­strained to beare it vpon necessity. So (elsewhere) hee adui­seth vs that in our greatest security, we prepare our minds to indure those things which in themselues are hard to bee in­dured, and that in the fruition of the benefits of prosperity, wee arme our selues against the greeuances of affliction. Like vnto a souldier, who in time of peace, inureth himselfe to painfull labour, and when there is no enemy, lyeth in ar­mour, fareth hardly, deuiseth stratagems, buildeth fortifica­tions, and so wearieth himselfe with voluntary labour, that he may be inabled by vse and custome, to beare and indure it, when it be commeth necessary. Howsoeuer therefore wee may for our comfort enioy the benefits of prosperity whilest we haue them, and frame our hopes according to our desires in regard of those wants which we would haue supplied; yet must we withall prepare our selues for the time of aduersity, and considering that those things which haue happened vn­toQuod aequissimū est spera, et ad id te quod est ini­quissimum com­para. Senec. epist. 24. Quicquid fieri potest quasi futu­rū cogitemus. ib. Math 16. 24. others, may also befall vs, let vs at all times bee ready to beare those afflictions, which at any time may bee laid vpon vs. And for this cause hath our Sauiour in the Gospell fore­warned vs of afflictions, that we may expect them, and bee forearmed against they come: so he saith, that if a man will be his disciple, hee must take vp his crosse▪ and follow him: that his faithfull seruants shall weepe and lament, whilest the worlde reioyceth; and that whilest they abide in the world they shall haue affliction. And his holy Apostle teacheth vs, thatIohn. 16. 20. 33. the Lord doth chastize euery sonne that hee receiueth, that we are bastards and no sonnes, if we bee not thus corrected;Heb. 12. 6. 8. Act. 74. 22. and that through many tribulations, we must enter into the kingdome of God. And therefore seeing truth it selfe hath forewarned vs of these afflictions, let vs not, because wee haue now the world at will, bee negligent and secure, nor [Page 78] conclude with Dauid in the time of our prosperitie, thatPsal. 30. 6. we shall neuer be moued; let vs not dreame of immunitie from these crosses, and put the euill day farre from vs; let vs not say with Babilon, I sit as a Queene, and shall see no euill; Esa. 47. 7. 8. 9. nor thinke to finde a paradise of delight, in the place of our pilgrimage: but knowing that the Lord hath foretold vs, that we must suffer afflictions, let vs expect them before they come, and arme our selues with faith and patience to beare them euen long before they are inflicted on vs.

More especially, let vs not fix our harts vpon any thing in§ Sect. 8. That we must not fix our harts on worldly things, nor inioy the as perpetui­ties, but as moue­ables Saepe admo nen­dus est animus, amet, vt recessu­ra imo tanquam recedentia. &c. Senec. consol. ad Marc. cap. 10. the world, but vse the benefits of this life, as though we vsed them not, and inioy them so, as those who are presently to forgoe them. For those things which we possesse with im­moderate loue, we lose with immoderate griefe; and if wee looke vpon our temporall blessings, as vpon perpetuities, we shall subiect our selues to much sorrow, and finde small patience, when their losse proueth vnto vs that they were but moueables. For example, when we are honoured in the world, and haue euery mans tongue as a trumpet for our prayse: let vs consider that the tyme may come, when wee shall bee as much disgraced and defamed, and that those who cry Hosanna, will soone after cry as loude Crucifige; for this hath befallen to many before vs, and will happen to many after vs; and why then not vnto vs also among the rest? And vpon this meditation let vs examine our selues, how wee should beare it, if wee should be thus cast downe out of the high throne of honour, into the lowest bottome of shame and disgrace; and with what reasons and argu­ments wee might confirme our patience, and mitigate and moderate our griefe and heauinesse. So when we abound with riches, and haue such plenty of earthly things, that we haue not onely for our selues a sufficiency of all wee can de­sire, but are also able to giue vnto others, and make all a­bout vs beholding for our benefites, let vs think that (as it hath beene the case of many) our plenty may be turned into pouertie and penurie; and how we may then retaine our pa­tience; [Page 79] when wee are constrained by want to beg of those whom wee haue releeued, when in stead of our beds of doulne, wee must lye vpon the straw or hard boords, when our soft and shyning silkes shall bee changed into raggs or home spun russet, and our costly cates and delicate wines, shall be turned into course and scant fare, browne bread and cold water. When we haue our health and strength, let vs not conceiue that they are durable or permanent, but that the tyme will come, when being tormented with grieuous sicknesse we shall tosse and tumble vpon our restlesse beds, drinke loathsome potions, no lesse distastfull then the sick­nesse which they should cure, haue no appetite to our meat and drink, or to such onely from which by rules of Physick we are restrained; and be so enfeebled, that we must be faine to repeate our first learned lesson of standing and going; and then examine our hearts how we could beare these afflicti­ons; that finding our weaknesse, we may before they come arme our selues with patience against the time of triall. So when wee are at liberty, let vs prepare our selues to suffer imprisonment, where wee shall haue light dyet and heauy boults, indure the absence of our friends, and the insolen­cies of our iaylours. When wee are in our country, let vs consider that the tyme may come, when being exiled, wee shall heare nothing but a strange language which wee vn­derstand not, and finde as strange entertaintment and small comfort, when we stand most in need of it, in respect of our miserie. And finally, when we take our greatest delight in our friends and acquaintance, let vs call to minde that they are not onely mortall, and may be taken from vs; but also so mutable, that of our neerest friends they may become our greatest enemies; that our louing parents, vnder the shadow of whose prouidence wee are sheelded and sustained, and by whose wisedome wee are gouerned, may euen the next day be taken from vs, and leaue vs orphanes; that our belo­ued children, which are the comforts of our youth, and the proppes of our old age, may by their death depriue vs of our [Page 80] present ioy and future hopes, that our deere wiues in whose loue and sweet society we now reioyce, are subiect to mor­tality, and that the tyme may shortlie come, when as by death (as it were by a dead palsie) we shal loose the comfor­table vse of these halues of our selues; & haue them plucked from vs with no lesse griefe, then if the mēbers of our bodies were torne in sunder. That our friends and acquaintance, who now smile vpon vs in our prosperitie, may with our estate change their countenance, not onely forsaking vs in our afflictions, but vexing vs also with the burthen of their vnkindnesses, and trying and tyring our patience with their wrongs, more then all the iniuries and outrages offered by our enemies. In a word, whatsoeuer wee may lose of that which wee most loue, let vs thinke that it is now in losing, or suppose it already lost; that wee may be the better armed and prepared to beare these losses, when in truth they shall befall vs; and haue weapons readie in our hands, to defend vs from being wounded with impatiency and immoderate griefe in our conflict with these afflictions. And if we thus possesse our worldly comforts, two great benefites will fol­low heereupon: the first, that we shall not be made drunke with prosperitie, nor be puffed vp with pride in the conflu­ence of earthly blessings, and become insolent; but vse them with all sobrietie and good conscience, when as our expe­ctation, like a continuall monitour, doth put vs in minde of our losse; for who can swell in the fruition of such bene­fites which are so momentanie & mutable? And the other is, that this daily expectation wil make these afflictions, which in themselues are grisly and terrible, so well knowne and familiar, that when they appeare they will not much skare and affright vs. A notable example whereof we haue in theAnaxagoras a­pud Plutarch. de tranquil. animi. heathen man, who being certified of the death of his deare and worthy sonne, heard it with patience without any di­sturbance of passion, because (as he said) he knew when he begot him, that he was mortall, and had brought him vp in expectation of this mortality. Whereas these losses when [Page 81] they are vnexpected and vnthought of, doe the more asto­nishe vs when they happen, and doe more torment vs with their feare then with their smart. As the same Author shew­eth in the example of Vlisses, who at his cōming home (after his twenty yeares peregrination) vnto his most louing and beloued wife, wept not when she wept, because before his comming he was armed against passion, by the expectation of this ioyfull mourning at their meeting, but yet could not refraine teares at the suddaine death of his dogge which he loued, because this accident comming vnlooked for, tooke him vnprouided. And vnto these benefites wee may adde that this expectancie will make vs to enioy with more true comfort whatsoeuer wee loue, when as our ioy in the fruition of it, is not appalled and abated with our feare, wee being named already against these losses, and will make them whilest we haue them more sweet and delightfull. For whereas the first possession of earthly things, whilest they are yet new, is most pleasing, this continuall expectation of their losse doth make them to seeme euery day (which we enioy them afterwards) as new gotten and gained, and with more welcome, because they come as an ouer-plus aboue our hopes.

If therefore wee would haue patience and comfort in the§ Sect. 9. That we must not be secure in prosperity, but forecast what euils may befall vs. time of afflictions, let vs not passe the time of our prosperi­ty in deepe security, promising vnto our selues immunitie from future crosses, and the continuance of our delights; let vs not foolishly imagine that this world, which is vnto other of Gods seruants, a pilgrimage and val [...]ey of teares, will be vnto vs a Paradize or garden of pleasure; & that when we see many others ouertaken with afflictions, that we onely (like Iobs messengers) shall escape; for if our enemies come sud­denly vpon vs, and take vs vnprouided, we shall easily be o­uerthrowne; if expecting nothing but ioy; wee meete with bitter greefes, and if looking for wealth and honour, wee be at vnawares ouertaken with pouertie and disgrace; then when these afflictions come, there will be no place for pa­tience; [Page 82] and an open passage for immoderate sorrow and de­sperate mourning, and then shall wee haue for all our vio­lence of passion in these our miseries, onely the fooles ex­cuse, that these are euils which we neuer thought of; and that we well hoped neuer to haue had such causes of mour­ning. But respecting the worlds fauours, as false and deceit­full;Cuiuis potest ac­cidere quod cui­quam potest. Se­nec. consol. ad Marc. cap 9. and considering that there are no miseries which be­fall one, but they may likewise happen to another, let vs prepare and arme our selues against the time of their ap­proaching, seeing on the one side we are assured that they may happen, and haue no assurance that wee shall escape them. Which that we may the rather doe, let vs further con­sider that our prouidence and foresight of afflictions will preuent many of them, and lessen all; neither doth it at all hasten their speed (as many imagine who dare not intertaine into their thoughts any conceit of euils to come, nor can with patience haue any warning giuen of them by others, as though the very naming of them were ominous, and did presage some mischiese towards them) but onely maketh our crosses lighter and easier when they come, & vs strong­er to beare and suffer them. For euils foreseene doe loosePraecogitati mali moll [...]s ictus ve­nit. Senec. epist. 76. Ausert vim praesentibus ma­lis qui futura prospexit. Senec. co [...]sol. ad Marc. cap. 9. the greatest part of their poyson and strength, and if wee catch these darts of aduersitie in the hand of prouidence be­fore they hit vs, they will not wound vs at all, or not so mor­tally, as when with their full strength they pierce vs at vn­awares. And as afflictions foreseene, become much weaker, so we also much the stronger to beare and ouercome them; partly because before the incounter we haue time to arme our selues with resolution, and to gather together the for­ces of our mindes, which being vnited, are of great strength to ouercome all difficulties, and to beare the greatest waight of calamitie and misery; wheras if we be assaulted at vnawares, and fal into the ambush of afflictions, when neuer thinking of an enemie, we haue these our chiefe forces scat­tered and disordered through deepe security; then shall small and weake forces of aduersitie discomfit and put vs to [Page 83] flight, euen at the first assault, and wee shall receiue a finall ouerthrowe before wee haue time to make an head, or so much as to aduize of any meanes to make resistance. And partly because by exercising our selues against expected e­uils, as though they were present, we receiue much strength and abilitie to beare them when they come; euen as a man by vsing to fight at foyles, is made both more skilfull and bould to fight at sharpe; and by skirmishing among his friends and fellow souldiars, becommeth more cunning, hardy and valiant in encountring of his enemies; whereas, if we spend our time of prosperitie in deepe securitie, wee will neither prouide armour against the assaults of affliction, or if we had it in store, we shall not be able to beare it; and for want of exercise, wee shall grow so weake and pursie, that we shall not bee able to hold out in the first encounter. And therefore, if we would beare the burthen of afflictions when it is inflicted, let vs often in our meditations, volun­tarilieMagna pars est apud imperitos mali, nouitas etc. Senec. epist. 76. (as it were) poize it before it bee imposed; seeing (as one saith) the greatest part of the euils which improuident men sustaine, is caused through their noueltie and vnexpe­cted suddainesse; as it may heereby plainly appeare, in that those miseries, which at their first comming, they bewaile as intolerable, they doe afterwards being inured to them, beare them with patience; the which may moue wise men, to make themselues acquainted with future euils, by think­ing on them before they happen, and to make those afflicti­ons light by meditating on them, which are made light vn­to others, by their customable bearing them.

The sixth rule is, that hauing in our meditations disco­ueredSect. 10. The sixth rule, that we must not securely contemne af­flictions, nor faintly yeeld vn­to them. these enemies approaching, and plainly discerned by manifest reasons, or great probabilitie, that we are likely to be encountred with afflictions and calamities; wee doe nei­ther securely contemne the forces of these enemies; nor faintly yeeld vnto them before we are assaulted. The former of these two euils is to be auoided, because there is scarce a­ny force so weake, which is not sufficient to vanquish a se­cure [Page 84] enemie, seeing he keepeth no watch, nor maketh any prouision, whereby hee might be armed and strengthened against the assault; but being drunke with long prosperitie, lyeth snorting in the dead sleepe of carelesnesse and supine negligence, whereby being depriued of al strength, he is ea­sily vanquished, as being rather a prey, lying open to the spoyle, then an enemy, which by fight must bee ouercome. And therefore that wee may not bee thus indangered with this security, let vs when we see afflictions approaching, be content to entertaine a valerous feare, which may moue vs to arme our selues against the assault, though not a feare of cowardize, which would make vs to faint and flee away; and labour to bee as farre from presumptuous securitie, as from the other extreame of dastardly amazednesse; seeing it is no vnusuall thing, for them who neglect the meane, to run out of one extreame into another, and to become ti­merous cowards when they are incountred, who were quite without prouident feare, and desperatly secure in the time of preparation. And to this end let vs not onely looke vpon afflictions, as vpon euils which must be borne, or ene­mies to bee resisted, but as they are the iudgments of God, wherewith he punisheth our sinnes, or at least fatherly cha­stizements, which he would haue vs to feare moderately for our amendement; like sonnes, that we may sue for pardon, though not like slaues, that we may fly away. For he who contemneth his correction, is neuer like to be reformed by it. And this the Apostle requireth, My sonne (saith hee) de­spise not the chastening of the Lord: and Dauid practized,Heb 12. 6. where he cryeth out, My flesh trembleth for feare of thee, and I am afraide of thy iudgments. As also Iosias, whose heart didPsal. 119. 120. melt when he did but heare the threatnings of the law. A­gaine we shall haue but litle cause to contemne afflictions, if wee consider our owne weaknesse, and want of patience, whereby we are ready to sinke vnder the lightest burthen, & to faint and yeeld in the least assault, if wee be not assisted and strengthened with the power of Gods might; but ra­ther [Page 85] we haue iust cause to feare lest being foyled and oppres­sed with their waight, we be moued in impatiency to mur­mure and repine against Gods prouidence, and euen to blas­pheme him to his face.

But on the other side, as we are not to contemne afflicti­ons, when we see them approaching; so wee must not cow­ardly flye away, nor basely yeeld vnto them, as despairing of victorie: as we must not be possessed with presumptuous security, in confidence of our owne strength, and our ene­mies weakenes; so we must bee bold and couragious in the power of Gods might, and assurance of his assistance, when we most need his helpe, and as wee must not despise the cha­stening Heb. 12. 6. of the Lord, so we must not faint when we are rebuked of him: but resting by a liuely faith and assured confidence, vp­on the Almighty power, all-ruling prouidence, and infalli­ble promises of our gratious Father, let vs bee prepared for the fiery trial, and arme our selues against the day of conflict, as with other of Gods spirituall graces, so also with a coura­gious and constant resolution, that when we are encountred by afflictions, we will neuer flee from them, by vsing vnlaw­full meanes to escape their force and furie, nor cowardly yeeld vnto them by casting away our spirituall armes, dis­claiming the seruice of God, and submitting our selues as captiues vnto sinne and Sathan: but in our greatest distresse let vs cleane vnto our Lord and master, and protest with Iob, that though he kill vs, yet we will trust in him. And this mag­nanimousIob. 13. 15. and Christian resolution, we may obserue to haue beene in many of the faithfull, who haue resolued to vnder­goe any afflictions, rather then they would leaue the Lorde by breaking of his commandements. So the three childrenDan. 3. 18. rather then they would worship Nebuchadnezzars image, constantly resolued to indure those tortures in the fiery fur­nace. And Peter and Iohn, rather then they would surcease to preach the Gospel, resolued couragiously to passe through al dangers, neglected the threatnings of the high Priest, andAct. 5. 29. the rest of the councell, and feared not to hazard their inno­cent [Page 86] bodies to the whip, chusing to obey God, though they were tormented for it, rather then to obey men in their vn­lawfull commands, and so to enioy their liberty and immu­nity from dangers. Thus also the Apostle Paul armed him­selfe with a constant and Christian resolution to preach Christ, though heereby hee indangered himselfe both to bands and death: yea so strong was he in faith and patience,Act. 21. 13. that he triumpheth ouer all afflictions, and couragiously re­solueth that no extremities should deuide Christ and him; Who (saith he) shall separate vs from the loue of Christ? shal tri­bulation; or anguish, or persecution, or famine, or nakednes, or Rom. 8. 35. 38. perill, or sword? I am perswaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shal be able to seperate vs from the loue of God, which is in Christ Ie­sus our Lord. Vnto which Christian resolution if wee would attaine, we must remember Gods promises, that he will bee with vs in all our afflictions, which we suffer for his sake, and for the preseruing of our consciences pure and vndefiled from the spots of sinne; that hee is faithfull and will not suffer vs to be tempted aboue our power, but will giue a good 1. Cor. 10. 13. issue with the temptation, that wee may bee able to beare it; that he will turne them all to our good, and finally that hee will crowne our patient suffering these light and momen­tany afflictions, with a farre most excellent and an eternall2. Cor. 4. 17. waight of glory.

The last rule to be obserued & practised in the time of our§ Sect. 11. The eighth rule, that we must not wilfully run in­to afflictions. preparatiō, is that we do not wilfully run into afflictions, nor pul the crosse vpō our own shoulders; but that we diligently vse al good means, eyther to escape them before they come; or to bee freed from them, when they are inflicted on vs. Concerning the former, as we ought not to flee those ene­mies through cowardly feare in the vse of vnlawful meanes; so must we not prouoke them to assault vs when wee might liue in peace; as wee must not hide our selues from them vn­der the couert of sinfull shifts, when they are sent of God to [Page 87] finde vs; so wee must not voluntarily seeke them, and dare them to incounter vs, when they would be quiet and meane vs no harme, and finally as wee must not shamefully retire when God soundeth the alarme to battell▪ nor pull backe our shoulder when he enioyneth vs to beare the crosse; so must we not disorderly march on when hee soundeth the re­trait, nor thrust our selues vnder a load of our owne making which he neuer laid vpon vs; for as the sonne of Syrach tel­leth vs, he that loueth danger shall perish therein. Neither is itEccles. 3. 27. required that we should fill this bitter cup of afflictions vn­to our selues, but onely that we drinke of it when God put­teth it into our hands; nor that we should make crosses, but onely beare them, according to the example of our Sauiour Christ, who did not carry his crosse, til it was laid vpon him. For otherwise we do not take vpon vs the crosse, but wring it (as it were) out of Gods hand; wee doe not submit our selues vnto his will, but rather doe our owne; the which is not fortitude but madnesse, which will not bring any com­fort in our sufferings; seeing we cannot incourage our selues with the saying of our Sauiour, shall I not drinke of the cuppe which my Father hath giuen me? it beeing a mixture of ourIohn 18. 11. owne making, and a potion of our owne prouiding. Now if wee would know how to discerne Gods crosses from our owne, wee may easily distinguish them by this one rule, namely that God calleth vs then onely to suffer, when wee haue no lawfull meanes to auoid the affliction; and contra­riwise we thrust our selues vnder the burthen; when with­out sinne, and with a good conscience, we might escape the danger, but chuse rather wilfully to run into it. An example whereof wee haue in the Papists, who impouerish their e­states by voluntary pouerty, and torment their bodies with pilgrimages, penance of their owne deuising, whipping and scourging, resembling herein the ancient Lac [...]nians, who inured their children in a stockish valour, to contend one with another, who should with patience indure most stripes; or the Baalitish Priests, who lanced and cut themselues [Page 88] before their idols: whose practise let vs auoid, not going as voluntaries into the skirmish of afflictions, but staying our time til we are pressed and called out by our great comman­der; not pulling crosses vpon vs, in which wee can haue no comfort, seeing therein wee yeeld no obedience vnto God but serue our owne wils, and follow our owne fantasies; but patiently bearing those onely which wee are assured that God hath laid vpon vs, because wee haue no lawfull meanes to shun and auoid them. And to this end let vs consider, that this voluntary thrusting of our selues into needlesse afflicti­ons, is expresly contrary to Gods commandements; as if they concerne our bodies, we sinne against the sixth Comman­dement, which as it requireth that we doe not any way hurt our neighbours body, but vse all good meanes to doe them good; so also first and principally, that wee doe no harme to our owne bodies, but vse all good meanes to preserue them in their health & strength, or if it concerne our goods and estate, against the eighth commandement, which requi­reth no lesse the preseruation of our owne estate, then of a­nother mans; and forbiddeth the wilful wasting of our owne substance, to our vndoing and impouerishing, as well as the robbing and spoyling of our neighbour. So our Sauiour Christ hath commanded vs to vse lawfull meanes for the a­uoiding of afflictions, and that when they persecute vs in one Matth, 10. 23. 24. 16. city, we should flye vnto another, and foretelling the miseries which should befall Ierusalem, hee counselleth those who would escape them, to flee into the mountaines. And with his counsell wel agreeth the saying of Austine; It is folly (saith he) to admit those miseries which may bee auoided; andTu quod vitare possis stuitum admittere est. &c. Aug. de be­ata vita dispu­tat. 3. therefore euery wise man will seeke to shunne death and greefe, as much as he can, and as much as is conuenient; lest if he do not shunne them, he be not in this regard wretched, because they befall him; but because when hee might, hee would not auoid them, the which is a manifest signe of fol­lie; and therefore in not auoiding euils, hee is not miserable in suffering them, but because he is marked for a foole. To [Page 89] the same purpose another perswadeth vs after this manner.Chrysost in epist. ad Hebraeos. cap. 2. Homil, 5. Tom. 4. c. 1699. Let vs not (saith hee) cast our selues headlong into dangers voluntarily because this is foolish rashnes; neither let vs faint and flee being turmoiled with afflictions, when we are cal­led to suffer them, for this is fearefull cowardise. If wee are called by the preaching of the word heereunto let vs not re­fuse; but let vs not rush into them vnaduisedly and without cause, we not being moued by any profit or necessity which respecteth godlines; for this were ostentation, and ambiti­ous aspiring vnto superfluous honour. Yet if any thing hap­pen which oppugneth religion and holines, we ought not to shrinke although it were to suffer a thousand deaths. Let vs not dare and prouoke tentations when al things which con­cerne godlines succeed according to our hearts desire; for why should wee inuite superfluous dangers which haue no profit? &c. Let vs be prepared as becommeth valiant souldi­ers, alwaies armed, sober and watching as those who conti­nually expect an enemy. But let vs not of our owne accord raise wars, and make a combustion against our owne peace, for this is not the part of a good souldier, but of a mutinous and seditious person: but if the trumpet of holinesse sound the alarme to battell; then march on valiantly without de­lay, contemne thy life, and entring the conflict with much cheerefulnesse, rush into the maine army of thine enemies, put the Diuell to flight, and set vp a trophy of victory; but if godlinesse sustaine no damage, the principles of religion be not vndermined which concerne our saluation, nor any man doe enforce vs to do any thing displeasing to God, let vs not be superfluous in our sufferings.

Furthermore let vs know, that as it is vnlawfull to take§. Sect. 12. That we must carefully vse all good meanes whereby we may be freed and de­liuered from our afflictions. vpon vs voluntarily crosses & afflictions when we may law­fully escape them; so is it also as vnlawfull to lye vnder them still, when wee may by good and honest meanes be freed from them; because this is to tempt the Lord, when as need­lesly we desire to make experience of his power, prouidence, & promised assistance, either for our deliuery, or for strength [Page 90] and patience to indure these wilfull trialls. For heerein we resemble stubborne and foolish children, who wilfully fall that their parents may catch hold of them, and being down, lye still and crye, but neuer offer to rise, because they expect to be helped vp by others. And this is the sinne vnto which our Sauiour Christ was tempted by the Deuill, but resisted the tentation, alleadging that it is written, that wee must not tempt the Lord our God. We our selues continually pray thatMatth. 4. 7. we may not be led into tentation, but that we may be deli­uered from euill; and therefore seeing afflictions are strong tentations, whereby the deuil and the world labour to draw vs to the committing of sinne, as impatiency, murmuring & repining against God, doubting of his prouidence and such like, & seeing they are euils of punishment, which are threat­ned against sin; therefore we must not wilfully cast our selues into these tentations, into which wee pray that we may not be led, nor of our owne accord runne into those euils, from which we intreat at Gods hands that we may be deliuered. For whatsoeuer we lawfully desire by prayer, that we are to labor after in the vse of al good meanes that we may obtain it; and that which we pray against wee are bound to vse the like meanes to shun and auoid it, desiring God to giue vs grace, that we may carefully and prosperously vse them, ey­ther for the gaining of the one, or escaping of the other, which if we doe not, we doe but play the hypocrites, praying with our lips for that w^c our hearts desire not. So that as we must not wilfully plunge our selues into tentations; so must we contrariwise vse all good means to shun afflictiōs before they happen, and to be deliuered from them if already wee bee ouertaken by them; as namely wee must vse the law­full meanes of Physicke, to preuent or cure our sicknesses, industrious labour in our calling, to preserue vs from po­uerty; or to bee freede from it, if wee bee fallen into it, the authoritie and assistance of magistrates, to defend vs from iniuries and oppression; or to recouer our right of which which wee are depriued by force and violence; and [Page 91] flight in the time of persecution, vnlesse the glory of God, and good of the Church doe require our martyrdome and suffering. The which is waranted vnto vs, not onely by those testimonies of Scripture, before alleaged, but also by the example of the Saints of God from time to time. For thus Iacob vsed al good policie, and neglected no meanes which he thought auailable for the appeasing of his brothers fu­ry, and auoyding those mischiefes which would haue ac­companiedGen. 32. 11. 13. Exod. 2. 1. Sam. 19. 2 Sam. 15. Act: 9. & chap. 22. & 23. his rage. Thus Moses fled from Pharaoh, Dauid from Saul and Absalon, Ioseph and Mary from Herods cruell persecution; Paul from the Iewes at Damascus; and those who hauing vowed his death, did lye in waite to murder him. And thus he escaped bonds by pleading the priuiledge of a citizen of Rome; and made a great party on his side to defend him from raging violence, by professing himselfe to be a Pharisie. Yea our Sauiour Christ himselfe, who came into the world to suffer for vs, did flee persecution vntill the appointed time came; and euen then being affrighted with that heauy burthen which hee was to beare, and ab­horring to drinke of that bitter potion prepared for him, he did instantly desire, (though with submission of his will to his heauenly father's) that this cup might passe from him. The which examples are sufficient warrant for vs to auoideMatth. 26. [...] afflictions by all lawful meanes, taking them as sent by God for our preseruation or deliuerance, and praising his name in the vse of them. Neither is it fit that wee should sit still, and effeminatly complaine when wee are in any misery and calamitie,; but as it beseemeth a manly disposition, we must aduise with our selues, take counsaile of others, and labour and endeauour in the vse of all lawfull meanes to escape af­flictions, or to ouercome them, if we cannot auoyde them. Nor is it enough that wee desire deliuerance, or implore by prayer Gods assistance to free vs from trouble; but as the wise Pilote doth prouide all things necessary against the tempest, and vseth them with all care and diligence when the storme commeth, and so craueth Gods blessing vpon his [Page 92] endeauours, because without this, his paines and prouidēce become vaine and fruitlesse; so must we take the same course in all dangers and troubles (hauing holy Iacob for our ex­ample, who though he had wrastled with God al the night, by prayers and strong cryes, and had preuailed, yet he ser­uethGenes. 32. Hos. 12. 4. Gods prouidence by his owne endeauours, and vseth al good meanes to pacifie or auoyde his brothers rage) and not after a childish manner lye still and cry, beating (as it were) the ground vpon which we are fallen, and complaining of our affflictions which haue hurt and greeued vs, but ne­uer endeauouring to rise againe, nor vsing any meanes of ease or comfort. But yet in the vse of all meanes to free vs from afflictions, we must carefully obserue these rules: first that they be lawfull and warrantable, not wicked and sinful, least that reproofe of Elihu, intended against Iob, bee iustly applyed vnto vs, that we chuse iniquity rather then affliction; Iob. 36. [...]1. for he ill prouideth for his owne good, who falleth into the euill of sinne, to escape the euill of punishment, and that in­dangereth his soule to most grieuous and euerlasting tor­ments, that he may be freed from those bodily afflictions, which are light and momentany. For besides that, hee ha­zardeth himselfe to the suffering of these endlesse torments for the time to come, that he may be eased of present smart; he doth through the iust iudgment of God faile oftentimes of his purpose, & lieth stil vnder the crosse which he thought to haue auoided. And not seildome whilest he thus escapeth one misery, he falleth at vnawares into a farre greater, fin­ding no more ease and comfort, by all his vnlawfull shifts then the seelie fish which leapeth out of the frying pan into the fire. And whereas he might haue borne the hand of God in the former afflictions with greater patience, because hee had inwardly the testimony of a good conscience to com­fort him; and outwardly the sweet odour of a good name, he is by his wicked shifts robbed of both, and is forced to beare his more heauie crosses with the terrours of an euill conscience, and deserued infamy and reproach. The second [Page 93] caution is, that in vsing these meanes wee doe referre the issue to the good pleasure of God, and submit our wills toMath. 6. 39. his will, saying with our Sauiour, Father let this cup passe from me, howbeit not my will, but thine be done; for as much as he knoweth bettet then our selues what is fit for vs, and will according to his promise in time conuenient, giue a good issue out of the tentation. And lastly, we must take heed least in vsing the meanes we trust in them, and leauing the Lord, who is the supreame cause of our deliuerance, doe rest vpon our owne prouidence, and vpon inferiour causes, which are but his instruments; like vnto Asa who trusted in the Physi­tians for the recouery of his health; for thē we shal rob God of his glorie, and in stead of returning the praise of our deli­uerāce vnto him, we wil, with those whom the Prophet Ha­backuck Hab. 1. 16. reprooueth, Sacrifice vnto our nets, and burne incense to our yarne. And these are the cautions, which being ob­serued, wee may lawfully, yea wee ought to vse all good meanes to escape afflictions, or bee deliuered out of them; seeing otherwise we shall tempt God, offer wrong against our owne persons, and not be accepted of God in our suffe­rings, seeing heerein wee yeeld no obedience vnto him, these not being crosses of his imposing; but follow our owne wilfull phantasies, in making choyce of vnnecessary afflictions; nor fight his battels against the world, seeing hee hath not called vs out, nor sounded the allarme; but (as it were) pick priuate quarrels against our owne peace, seeking out, and prouoking an enemie, with whom the Lord hath not commanded vs to fight.

CHAP. I.
Of patience in afflictions, what it is, and the causes and proper­ties thereof.

IN the former Booke I haue shewed what pre­paration is required of vs, before wee enter§ Sect. 1. Patience de­fined. into this spiritual conflict of affflictions. Now we are to speake of the right demeaning of our selues when we are entered into the bat­tell, and of the holy and christian disposition and behauiour, which we must exercise and shew, both in the bearing of those crosses, whilest it shall please God to let them lye vpon vs, and also in returning thankes and praise vnto God, after we are through his gracious assistance deliuered from them, and haue obtained full victory in this spirituall conflict: vnto the well bearing of the crosse, is re­quired patience, in all our afflictions, the highest degree whereof is, when we beare them with thankesgiuing, and spiritual ioy, and reioycing in the holy Ghost. And first I will intreate of this grace it selfe, and then of the meanes where­by wee may attaine vnto it. Concerning the former. Pa­tience [Page 95] is our passiue obedience, or the obedience of the crosse, The description of patience. which is a fruite and grace of Gods holy spirit, arising from the true knowledge of God, and of our selues, as also from a liuely faith, affiance, hope and vnfained loue of God, whereby we beare our crosse imposed vpon vs by God, quietly, constantly, and wil­lingly. Where first I shew the roote whereof this patience is a braunch, namely our obedience vnto God, whereby we in all things submit our wills vnto his good pleasure, both for1. Sam. 3. 18. the doing and suffering of all which hee requireth; saying with Eli, It is the Lord, let him doe what seemeth good vnto 2. Sam. 15. 26. him. And with Dauid, Heere I am, let him doe vnto me as it seemeth good in his eies. And with our Sauiour Christ him­selfe, Not as I will, but as thou wilt: and againe, O my father, Math. 26. 39. 42▪ if this cup cannot passe away from me, but that I must drinke of it, thy will be done. And this is that which wee continually begge in that petition of the Lords prayer, Thy will be done in earth as it is in heauen. And therefore if wee pray with vp­right hearts, and not like hypocrites, we will submitt our selues to this good will of God, when by the euent it is re­uealed vnto vs, whether it be for the doing of that which he requireth, or the suffering of that which he imposeth vpon vs. And thus it appeareth, that our patience is a braunch of that obedience which wee owe vnto God; I adde further, that it is a fruit of the spirit; for Gods holy spirit is the chiefe and principall cause both of this, and of all other Gods san­ctifing and sauing graces, as the Apostle sheweth in the Epi­stle to the Galathians, The fruite (saith he) of the spirit is loue, Gal. 5. 22. ioy, peace, long suffering, gentlenesse, goodnesse, faith, meeknesse, temperancie, &c. But because the spirit of God, as the chiefe and supreame cause, doth for the effecting of this grace of patience in vs, vse certaine other graces as mediate and sub­ordinate causes thereof; euen as the maine roote doth deriue life and sappe, first to the chiefe boughes, and by them to the lesser braunches; therefore I expresse in this description of patience, these subordinate, next and immediate causes from which it ariseth and springeth. And fir [...] [...]he know­ledge [Page 96] of God, as of his infinite wisdome, whereby he know­eth what is best for vs, his al-ruling prouidence, whereby he disposeth all things for those ends, which in his wisdome he seeth to be best; his will which is the rule of all iustice, and therefore to be obeyed by all his creatures; and finally, his mercy, goodnesse and loue towards vs, whereby he turneth all things to our good; as being our most gracious and deare father in Iesus Christ. And also the knowledge of our selues, that wee are most wicked and damnable sinners, who by our manifold and haynous transgressions, haue de­serued to haue the full vials of Gods wrath to bee powred vpon vs; and therefore great reason we haue to beare these lesser afflictions with patience and thankesgiuing, seeing we haue iustly deserued the greatest, euen the eternall condem­nation both of our bodies and soules. Vnto this knowledge I adde faith, by which we beleeue and apply vnto our selues all wee know for our owne vse and benefit; for beleeuing that God is our gracious father in Christ, and apprehending all Gods gracious promises of the Gospell as due vnto vs; and particularly those which assure vs of Gods assistance, and of our deliuerance out of all afflictions, we beare with patience these crosses that are layde vpon vs. The other gra­ces named, as they are the fruites of this faith, so are the causes of our patience, as namely affiance in God, whereby beleeeing his promises, we rest vpon him in all troubles and dangers; and hope, whereby we expect and waite for with patience the accomplishment of them; and finally, loue of God which proceedeth from the assurance of his loue to­wards vs; the which especially doth worke in vs, confirme, and increase our patience, according to the saying of the A­postle; Loue suffereth all things, it beleeueth all things, it hopeth 1. Cor. 13. 7. 8. all things, it indureth all things, and doth neuer fall away. AndRom. 8. 38. 39 & vers. 2 [...]. that because we are assured that nothing shall be able to se­parate vs from the loue of God in Iesus Christ our Lord, & that all things whatsouer, euen our crosses and afflictions shall worke together for the best vnto them that loue God; [Page 97] for he who is mercifull and gratious to his enemies, will bee infinite in mercy and goodnes to his friends, who loue and feare him, and also because nothing seemeth hard and diffi­cult to him that loueth.

By which it appeareth that all true patience is a fruite of§. Sect. 2. That there was neuer any true patience among the heathens. the spirit, and ariseth mediately from these sanctifying and sauing graces: whereof it followeth that it was neuer to be found among the Ethnicks and Pagan Philosophers, because they were destitute of these sauing graces. It is true that they gaue many precepts of patience, which make a faire shew at the first sight; as prouerbially it was said among them, that we must beare and forbeare, so some haue taught that felici­tyArist. in ethick. consisteth not in wordly prosperity, but in the exercise & practise of vertue, & consequently that a vertuous man may bee happie though afflicted; yea that by aduersity wee haue occasion so to exercise vertue, that it wil appeare more beau­tifull and glorious, the Stoicks taught that there is no euill in affliction, but onely that it is euill to abandon vertue and follow vice; and to the same purpose the oratour saith, that besides vice and dishonesty, nothing can befall a man wher­at he should bee danted and appalled. And the practise also of many of them was according to these precepts; for so we read of Horatius P [...]luillus being dedicating of a Temple, and hearing of the death of his sonne; that he seemed not moued with the news, but without interruption finished that which he had in hand: and Paulus Aemilius, hearing of the death of his children, sayd with vndaunted courage, that the gods had heard his prayer, which was that calamities should ra­ther befall his familie, then the common wealth. And the like magnanimous patience they shewed in suffering perso­nall afflictions: as Aristides in his banishment: Scipio in those indignities which his vngratefull countrimen offered vnto him; Regulus in his exquisite torments. But yet this was no true patience, because it flowed not from those sauing gra­ces of the knowledge of God, faith, affiance and hope; nei­ther was done in obedience to Gods will, and ioyned with [Page 98] humility; but did arise rather from pride, whereby they de­sired to eternize their same, or at best from a ciuill loue of their country, or some other wordly respects, to which pur­pose one saith that the Philosophers professed that they sought after patience; but their patience was as false and counterfaite as their wisedome. For how can hee be wise or patient, who hath not knowne the wisdome and patience of God? And againe, if their wisedome was not true, then nei­therCyprian. de bono patient. lib. could their patience: for if he alone be patient, who is humble and meeke, and we see that these Philosophers were neither meeke nor humble; but such as pleased themselues much in their owne eies, and that in those things wherein they displeased God; it plainely appeareth that there was noIbid. Serm. 3. true patience there, where there was an insolent audacious­nes of affected liberty, and a manifest appearance of immo­dest boasting. Finally they did not looke to the hand of God exercising them with these afflictions, not yeelded o­bedience to his will in their sufferings; but they ascribed all to fate chance, and fortune, professing that these afflictions were to be borne with patience, because they could not beeOptimum est pa­ti quod emen­dare non pos­sis. ducunt volē­tem fata, nolentē trahunt. Senec. epist. 107. Non pare [...] deo sed assentior. ex animo illum, non quia necesse est, sequor. Senec. e­pist. 96. Malus miles est qui imperatorem gemens sequitur. Senec. epist. 107. §. Sect. 3. Of the obiect of patience. auoided; or if at all they acknowledged Gods hand in them, they yeelded vnto it, because it was in vaine to striue; now he that submitteth himselfe vpon meere necessity, and be­cause he cannot chuse; would resist if he were able, & detract his obedience in his sufferings, if by any meanes he could es­cape them; whereas he who is truly patient obeyeth willing­ly the good pleasure of God, and meekely submitteth him­selfe to beare the crosse, not because beeing necessary hee must beare it, whether he will or no; but because it is sinfull to detract his obedience, and to resist the will of God which he knoweth to be iust in it selfe, and in respect of him full of mercy and goodnesse.

And thus haue I shewed the causes of patience, & the dif­ference, cheefly arising out of them, betweene the patience of Christians and of the heathens and infidels: I further set down the obiect of patience, namely the crosse, which is that [Page 99] measure and proportion of afflictions, that God hath allot­ted and shared out to euery one of the faithfull, the which is necessarily to be borne of euery one who will bee Christs Disciple, according to the saying of our Sauiour, if any man will come after me, let him denye himselfe and take vp his crosse Luc. 9. 23. daily and follow me; of which necessity the Apostle rendreth this reason, because afflictions are in Gods eternall decree ioyned with our election as a meanes whereby our saluation is furthered: for hauing before spoken of afflictions, that if we suffer with Christ, we shall also raigne with him; that they are not worthy the glory which shall be reuealed, and that they shall worke together for the best vnto them that loue God; hee addeth this as another consola [...]ion, that these afflictions are signes of our election; for th [...]se which he knew before, hee also predestinate to be made like to the image of his sonne, that hee Rom. 8. 29. might be the first borne among many brethren.

In the last place I set downe the manner of suffering ne­cessarily§ Sect. 4. Of the properties of true patience, and first of meekenes and quietnes. required to true patience, the which consisteth in three things; the first is that we beare the crosse meekly and mildly, peaceably, quietly, and with moderate greefe & sor­row; and that not outwardly alone, but especially in the mind and heart. So the Lord saith by his Prophet vnto his afflicted people; In rest and quietnes shall ye be saued, in quiet­nesse Isa. 30. 15. and confidence shall be your strength; And what kinde of quietnesse and peace this is, Dauid expresseth, where he bid­dethPsalm. 4▪ 4. vs to examine our owne hearts vpon our owne bed and bee still. Shewing that our quietnes and peace should be as wellPsalm. 39. 9. priuate, as before company, and as well in the heart & mind, as in the speech and countenance. An example of this qui­et peacefulnes, and meeke silence, wee haue in Dauid, who was dumb, and opened not his mouth because it was God that did afflict him; and in Iob, who in his great extremities checkethIob. 39. 37. himselfe for hauing bin too talkatiue in his complaints; and professeth for the time to come, that he would lay his hand vp­on his mouth, keepe silence and speake no more. But aboue all examples is that of our Sauiour Christ, who in his manifold [Page 100] and greeuous afflictions is said not to haue opened his mouth, Esa. 53. 7. but was brought out as a sheepe to the slaughter, and as a sheepe before her shearer is dumbe; so he opened not his mouth. Vnto w^c quiet meeknes is opposed clamorous complaining, crying, howling, & wringing of the hands; murmuring & repining against the prouidence & iustice of God; as though he were an accepter of persons, punishing vs more greeuoullie then greater offēders, or aboue y^e quality of our fault, or our strēgth to indure it, as we may see in the example of Caine, who cō­plaineth that his punishment was greater then he could beare. Gen. 4. 13.

But howsoeuer this vnruely vnquietnes and vehemencie of passion is to be auoided of all those, who would possesseChrysost. serm. ad populum. 5. Tom 4. their soules with patience; yet it is lawfull, yea expedient & needful, that we should in the time of affliction be affected with moderate greefe; yet not so much for y^e afflictiō it selfe, and the smart and sense of paine (in which regard wee are not to mourne out of our iudgement, choyce, and will▪ but onely so much as nature and necessity compelleth vs vnto) as for our sinne which is thus chastized and corrected: and that not in respect of the punishment which it deserueth, but because thereby we haue offended and displeased our grati­ous God and mercifull Father. Because all sorrow which is for any thing, hauing no reference or respect to sinne, is vain and vnprofitable, yea oftentimes hurtfull and pernicious; or if it doe any good at all, it is not by lessening of the afflicti­on, but only as it easeth the heart by venting of that greefe, which being retained, would suffocate or breake it, in which regard sorrow is only to be intertained in respect of the out­ward expressing therof, as a meanes to vnburthen the mind, and not to loade it, vpon necessity to [...]ase nature by giuing some issue to those flouds of greefe, which if they were dam­med in, would ouerflow and drowne the heart, and not wil­lingly to continue in it, or to aggrauate it by our conceipt, which inuenteth wittily such arguments as will robbe our soules of all peace and quietnes. For whereas there are seue­rall medicines which are proper and peculiar for euery dis­ease, [Page 101] which being rightly applied doe effect the cure; but if cōtrariwise that which is fit for one be applied vnto another, in stead of helping, it much hurteth & increaseth the malig­nity of the disease: so the medicines that helpeth the diseases of the hand, are vnprofitable or pernitious, being applied to the heart; & that which helps the hearing, would being mis­applied, put out the eyes; sorrow and greefe is appointed by God to be a medicine proper and peculiar for the curing of sinne; and being rightly applied vnto it, and in fit proporti­on, it doth cure and heale it; but if it be misapplied vnto our crosses and calamities as vnto sicknesse, pouerty, death of friends and worldly losses, it doth not lessen or take them a­way, but rather much aggrauates and increaseth them, like the worme in the nut, eating the heart in which it is bred; and doing vs more true hurt and damage, then all other mi­series which we lament and sorrow for.

But as there is an excesse and disorder of our sorrow,§. Sect. 5. That wee must not with the Stoicks affect sensles stupidity in our afflictions. when as eyther we mourne too much, or not for that which we ought cheefly to bewaile; so there is a defect thereof, when we greeue not at all, but like stocks haue no sense ey­ther of our fault, or of our punishment and correction. The which senslesnesse in bearing afflictions was so much com­mended by the Stoicks, who thought him alone magnani­mous and wise, who putting off al passion and affection (and with it humanity it selfe) carried himselfe at all times alike, both in prosperity and aduersitie, not affected with ioy in a­ny delights, nor with sorrow and greefe in any misery and affliction. But this is to turne a man into a stone or stocke, and to dreame of such a patience as neuer was or shall bee found among men; or if it could, yet hath not in it any mag­nanimity or Christian fortitude: but dull blockishnesse and senselesse stupidity. Yea in truth it is not onely an vnreaso­nable, but also a sensles dreame and dotage, contrary to the law of nature, which hath ordered that all liuing creatures should feare affliction and miserie before it come, and be­waile it when it is inflicted: and so farre from true wisdome, [Page 102] that it is void of sense, and full of ridiculous folly, when with some idle rhetoricke, and friuolous speculation a man shall bee perswaded to smile when hee smarteth, and to giue his sense and feeling the lye, when as it telleth him that hee is vexed and tormented. And therefore I would passe it ouer, thinking it more fit to bee confuted with a whip, then with waight of argument; were there not many among vs, profes­sing Christanity, that in their practise come neere these stoi­call precepts, who not out of speculation and discourse of Philosophy, but out of their carnall security, and senselesse stupidity, and hardnes of hart, are not at al affected, eyther w^t Gods mercies, or with his iudgements; but when Gods hand is heauy vpon them, put off the feeling therof with desperate contēpt, labouring to outface their griefes, or quite to blot them out of memory, by going into merry company, ga­ming, sporting, drinking and such other worldly and carnall delights. In all which they please themselues & would blind others with an opinion of their patience, and contentednes to beare with all willingnes whatsoeuer it pleaseth God to inflict vpon them. But let them know that this is not pati­ence,G [...]riatur de vi­rious propriae voluntatis, tan­quam de s [...]ore morbi▪ non [...] ro­ [...]re sanitatis. I [...]s [...]a est [...]ta gloriatio, non est p [...]tientiae sed deme [...]tiae. Aug. de patient. c. 23. but senselesse security, and hardnesse of heart; not a vertue, but a disease of the mind, euen the dead palsie or slee­py lethargie of sinne: and as one saith, it is not the strength of health, but senslesse stupidity proceeding from the despe­ratenes of their sicknes▪ & their boasting of it, is not the fruit of patience, but frantike rauing. And so far off are such from being either wise or patient, that they are rather like those drunkards, described by Salomon, who sleepe securely in the middest of the sea, and on the top of the mast; and when they are smitten feele no smart, and beeing beaten doe notProu. 23. 34. know of it; and therefore resolue to continue in their sinne, or those demoniacks, who plucked their chaines and fetters asunder, and could not be tamed by any man, nor kept fromMarke 5. 4. offering violence against their owne senslesse bodies. And therefore such stupidity is no fruit of wisdome, but rather of madnesse or drunkennesse in sin, and ariseth not from know­ledge, [Page 103] but from the ignorance or forgetfulnesse of the cau­ses of afflictions; for if they knew or considered that they all came from God, they would tremble vnder his correcti­ons▪Heb. 10. 31. because it is a fearfull thing to fall into the hands of the li­uing God; if they vnderstood or remembred that the deser­uing cause is sinne, which hath iustly merited not onely these lighter chastizements, but euen the most fearefull wrath of God, and most grieuous and intolerable punish­ments, temporall and eternall; they would lay them more to heart, and grone in the sight and sense of them. If they did call to minde that the end of these corrections is to bring them vnto sorrow for their sinne, that so they might amend and turne from it, they would not passe them ouer with carelesse neglect, and secure stupiditie, l [...]st not being touch­ed and afflicted with these lighter chastizements, they make themselues lyable to Gods more terrible vengeance and fearfull plagues.

Which senslesse blockishnesse that we may auoide in the§. Sect. 6. Of the meanes to auoide secure blockishnes [...] affliction. time of our afflictions, let vs know that the Lord in his word doth condemne this secure indolencie, and stupid hardnesse of heart, when we are corrected by him; for so he taxeth the Israelites by his Prophet; Thou hast stricken them (saith hee)Ier. 5. 3. but they haue not sorrowed, thou hast consumed them, but they haue refused to receiue correction, they haue made their fac [...]s harder then a stone, and haue refused to returne. So the Pro­phet [...]say condemneth their off putting from them their sorrow by feasting and reuelling: In that day (saith hee) did Esa. 22. 12. 13. the Lord of hosts call vnto weeping and mourning, and to baldnesse and girding with sackcloth. And behold, ioy and glad­nesse, slaying of oxen, and killing of sheepe, eating flesh, and drinking wine, &c. Secondly, let vs consider that the Scrip­tures doe not describe vnto vs such a patience, as is without sense of the euils wee suffer, and not at all assaulted with griefe and sorrow; but such an one, as in the feeling of smart doth keepe vs from bursting out into murmuring and re­pining, or from sinking into desperate sorrow and deepe [Page 104] despaire. Not such an one as is exempted from all dolour and anguish; but onely that it moderate this griefe with spi­rituall ioy, and meeke submission of our will to the pleasure of God. Neither doth God require that we should haue a patience, not at all pressed with any anxietie or sorrow of mind; but that being tyred with bearing the burthen, we be somewhat refreshed, and eased with the consolations of his word and holy Spirit. He would not haue vs vanquished in the combate of afflictions; but yet hee would haue vs fight vnto wearinesse, and not obtaine such a victorie, as hath had no conflict going before it. In a word, that conquest ouer the Crosse best pleaseth him, when as our naturall sight and sense, seeth, feeleth and abhorreth the afflictions which wee suffer, causing vs to grieue and grone vnder our burthen; & in the meane time, our obedience and filiall affection to our heauenly father, so farre preuaileth, as that in the middest of all the difficulties and distresses, wee can bee content to submit our selues to his holy will, and beare the crosse with patience, which he hath layde vpon vs, vntill hee vouchsafe vs by lawfull meanes, freedome and deliuerie. And this the Apostle Paul affirmeth to bee the estate of all the faithfull, namely that in their afflictions they are touched with some sorrow in the sense and feeling of thē, but not so ouerwhel­med with griefe and heauinesse, but that being humbled, they rise againe, and get the victory ouer the violence of2. Cor. 4. 8. their passions. We are (saith he) afflicted on euery side, yet are we not in distresse; in pouertie, but not ouercome of pouertie; we are persecuted, but not forsaken; cast downe, but we perish not, &c. An example whereof we haue in Peter, vnto whom ourIoh. 21. 18. Sauiour saith, When thou wast young, thou girdest thy selfe, and walkedst whether thou wouldest: but when thou shalt be old, thou shalt stretch out thine hands, and another shall gird thee, and lead thee whether thou wouldest not. By which speach we are not to vnderstand, that Peter would be simply vnwilling to suffer for Christ, for then his martyrdome had deserued no praise; but that howsoeuer hee was willing with all readi­nesse [Page 105] to lay downe his life for the glory of God; that na­turall feare which he had of death and torment drew him another way; so as hee was heereby distracted betweene a twofold will of grace and nature; the one shunning death, the other yeelding obedience to the will of God, that be­fore a sore conflict he could not put feare to slight, nor get victorie ouer his naturall affection. So Paul professed that [...]e was ready not onely to suffer bonds but death it selfe, forAct 21. 13. the name of the Lord Iesus: but yet that naturall desire of preseruing his life, and auoiding torments, so farre preuail­ed, that he vseth all good meanes to escape affliction and persecution, professing that he was a Pharisie, and a citizen of Roome, reproouing the high Priest, who caused him to bee vniustly smitten; and auoiding the laying in waite of those who sought his life. But most notably doth this ap­peare in our Sauiour Christ himselfe, who was exceedingly distracted with this double will; the one naturall, whereby hee earnestly desired to preserue his precious life, and to e­scape those fearful punishments which he was to suffer, both in his soule and body: the other diuine and spirituall where­by he desired to glorifie his father, by submitting himselfe in all things to his holy will; and to perfect the worke of mans redemption whom hee so dearly loued. Whereof it was that he could not without a great conflict submit him­selfe to those grieuous sufferings, but first desireth; Father if it be thy will, let this cup passe from me: and after yeeldeth o­bedienceMatth. 26. 39. to his fathers pleasure; Neuerthelesse, not mine, but thy will be done. And thus it appeareth, that moderate sor­row in the time of affliction, may well stand and agree with that patience which the Scriptures describe vnto vs. In the third place I adde, that this moderate griefe which is eased and refreshed with diuine consolation is warranted, yea commanded in the Scriptures. The former is implied, where the Apostle requireth that we should not mourne for them1. Thess. 4. 13. that are departed in the faith of Christ, as men without hope; where hee taxeth and forbiddeth onely heathenish [Page 106] mourning, which was excessiue and immoderate, and al­loweth such a proportion as is fit for a temporarie depar­ture. So also where he saith, that we must not despise the cha­stening 1. Thess. 4. 13. of the Lord, as on the other side, wee must not faint when we are rebuked of him; where hee speaketh of induring Heb. 12. 5. 7. 11. 12. chastening, which argueth sorrow and vexation, and telleth vs, that no chastizing for the present seemeth to be ioyous, but grieuous, causing the hands to hang downe, and weakningIoel. 2. 12. 13 the knees. The other is manifestly expressed in the Prophe­cie of Ioel, where the Lord cryeth out to his afflicted peo­ple: Turne you vnto me with all your heart, and with fasting, and with weeping, and with mourning; and rent your hearts and not your clothes, &c. But most plainly by the Apostle Iames, Iam. 4. 9 Suffer (saith he) afflictions and sorrow, ye and weepe, let your laughter be turned into mourning, and your ioy into heauinesse. Yea in truth this is the maine end which the Lord propoun­deth of our afflictions, that they may serue as his chastize­ments, to bring vs to a sight and feeling of sinne, true hu­miliation and vnfained repentance, by smart and sense of paine; euen as the louing and wise father doth correct his sonne, that by the sense and smart of the rodde, hee may be brought to a sight of his fault and sorrow for it, and so may amend it for the time to come. And as it is a signe of an vngracious childe not to be grieued with his fathers corre­ctions, and a great presumption that they will not amend him, if they doe not moue him: so doth this make it more then probable, that such are destitute of grace and filiall af­fection, and farre from reformation and amendement, who haue no sense and feeling of Gods correction, nor are brought by their smart to vnfained sorrow for their fall. Yea such haue iust cause to feare, that they are not at all the chil­dren of God, seeing they are not affected with his fatherly chast [...]zements, that they are in the lethargie of securitie, seeing these sharpe stripes will not moue or awake them; that their hearts are brawned and of a flinty hardnesse, when the hammer of Gods iudgments will not bruise them, nor [Page 107] the sharp arrowes of his indignation pearce them, or make any entrance for griefe and sorrow; yea that they are starke dead in their sinnes, when like senslesse blockes they are not moued at all, when God whippeth and scourgeth them with these stinging whippes of miserie and affliction. Or if they belong vnto Gods election, and haue the life of grace begun in them; if the Lord hath adopted them for his sons, and intendeth to bestow vpon them that heauenly inheri­tance of his glorious kingdome; then let them assure them­selues, that he wil not leaue them till he haue humbled them for their faults, and brought them to a sight of their sinne that they may bewaile it. And if his more gentle chastise­ments will not effect it, because the thick skin of securitie keepeth them from feeling the smart of his rods, hee will take in hand the three stringed whippe of his more grieuous iudgements, and more seuerely correct them, not leauing to redouble his blowes till their sense of paine hath brought them to a sight of sinne, to true humility and acknowledg­ment of their faults; and to an heartie sorrow, both natu­rall for the affliction, and spirituall for their sinne. And this the Lord threatneth against his people of Israell, That if Leuit. 26. 21. 24 28. they did walke stubbornly against him, and would not be humbled by his more mild corrections, he would walke stubbornly against them in his anger, and chasten them seauen times more accor­ding to their sinnes. And at this our Sauiour aimeth when he admonished the man whom he had cured, to sinne no more, Iob. 5. 14. lest a worse thing did happen vnto him. And this is iust with God to double his punishments, when as men redoubleTantò rectius maiori supplicio dignum iudic [...] ueris animum, quantò magis vitiosus [...]dit in­strumenta vir tutis August. de patient. lib. cap. 5. their sinnes, adding to their other transgressions, stub­bornesse, impenitencie hardnesse of heart, and neglect of Gods more gentle chastizements, which hee hath appoin­ted to be the meanes of their humiliation and repentance. To which purpose one saith, that hee is rightly iudged wor­thy so much the greater punishment, by how much being vicious, he abhorreth the instruments of vertue and good­nesse.

Moreouer, our Sauiour Christ foretolde not onely the afflictions of his disciples, but also that they should sorrow§ Sect. 7. That moderate greefe in affli­ctions is fore­tolde by our Sa­uiour, and put in practise by the saints. Iob. 16. 20 and mourne when they were afflicted, Yee (saith he) shall weepe and lament, and the world shall reioyce: and ye shall sor­row, but your sorrow shall be turned into ioy. Neither did hee impute this greefe vnto them as an infirmitie, or fruite of pusillanimitie or deiection of minde, but as an action so pleasing and acceptble vnto God, that hee vouchafeth reward it with eternall happinesse. Blessed (saith he) are they that mourne, for they shall be comforted: and blessed are ye that Matth 6. 4. Luc. 6. 21 weepe now, for ye shall laugh. Finally, it hath been the continu­all practise of all Gods saints, to sorrow and mourne in their afflictions; for thus Abraham, the father of the faithfull, mourned for the death of Sara, Isaac for Abraham, Iacob for Isaac, and the supposed death of Ioseph, and Ioseph and his brethren for their father Iacob. Thus was patient Iob affe­cted with moderate greefe when he heard of the losse of his riches and children, although hee meekly submitted him­selfe to the will of God, and blessed his holy name in his greatest extremity; for so it is said, that hee arose and rent his garment, and shaued his head, and fell downe vpon the ground Iob. 1. 20. and worshipped. And thus holy Dauid professeth that in his afflictions hee was so much affected with sorrow, that hee Psal. 6. 6. & 38. 6. 8. fainted in his mourning, and caused his bed euery night to swim, and watred his couch with his teares, that hee was bowed and crooked very sore vnder the waight of his afflictions, and went mourning all the day. That hee was weakened and sore broken, and roared for the very greefe of his heart. So it is said of goodEsa. 38. 2. 3. 14. Hezekiah, that being in danger of death, he turned his face to the wall, prayed vnto the Lord, and wept sore: that he did chatter like a crane or a swallow, and did mourne like a doue. And euē of the whole church of the Iewes in her captiuitie, that together with her affliction she remembred her mourning, Lamē. 3. 19. 20. the wormewood and the gall, and that in remembrance of them, her soule was humbled in her. But aboue all exceptions is the example of our Sauiour, who was so much affected with the [Page 109] feare of his passion, that his soule was heauie vnto the death; Mar. 14. 34. Luc. 22. 43. 44. in so much as there was need that an Angell should be sent to comfort him. And so much oppressed with the sense of Gods wrath, that he was brought into a great agonie, in so much as his sweat was like drops of blood trickling downe to the ground, and forced him to cry out in his great di­stresse, My God, my God, why hast thou forsaken me? NeitherMatth. 27. 46. was he thus affected with his owne greefes alone, but did sympathize in his friends sorrowes, yea in the miseries of those who persecuted him; for so it is said, that when he saw Mary weepe, he groned in the spirit, and was troubled in him­selfe; that hee wept when hee was brought to the graue ofIoh. 11. 33. 35. Lazarus. And that drawing neere vnto Ierusalem, and be­holdingLuc. 19. 41. the citie, he wept ouer it, as foreseeing the miseries which should come vpon it. And in regard of these mani­fold greefes which his soule sustained, for his owne and o­thers afflictions, the Prophet calleth him a man full of sor­row Esa. 53. 3. and heauinesse. And therefore, if not onely all the faith­full, but also our Sauiour Christ himselfe, the myrrour of all true patience, was in his afflictions affected with griefe and sorrow; let no man who is not at all touched when the hand of God lieth heauie vpon him, nor hath so much as any conflict with heauinesse and greefe, when he is pursued with Gods heauie iudgments, say and boast, that he doth all this by vertue of his patience and magnanimous fortitude; but rather confesse, as the truth is, that it is his carnall securitie, and hardnesse of heart, his blockish stupiditie, and obdurate senslesnesse, which is the true cause of his indolencie, and want of greefe; vnlesse he would preferre himselfe in his pa­tience and fortitude before the Patriarchs, Prophets, and Apostles, yea our Lord and Sauiour Iesus Christ.

Lastly, whereas men glory in their patience as being free§ Sect. 8. That there can be no true pati­ence where there is no passion. from all griefe and sorrow, their words imply a contradic­tion, for there is no place for patience, where there is no pas­sion, seeing the very obiect of our patience is greefe and mi­sery, about the bearing and moderating whereof our pati­ence [Page 110] is exercised, so that as there is no occasion of greefe where there are no crosses and afflictions; so there is no occa­sion to shew our patience, where the heart is not assaulted with greefe and heauinesse; and as there can be no occasion to manifest valour and fortitude, if there bee no enemy, nor any victory or triumph, vnlesse a fight goe before: so vnlesse there be, not onely miseries and afflictions, as pouer­ty, infamy, sicknes, death and such like calamities; but also a sense and apprehension of them, as great enemies to our peace and comfort, there can bee no occasion of vsing pati­ence, which is only exercised in moderating our greefes, andNulla virtus est quae non sentias perpeti. Senec. in Sap. non Cad. in­iur. Cap. 10. bearing our miseries; nor any praise of fortitude, vertue or victory, when as there is no enemy to assault vs. But when we are pinched with sharpe afflictions, and doe exceedingly abhorre them in our naturall disposition, and are much vex­ed and turmoiled with griefe because we cannot shake them off, nor be freed from them, then to shew fortitude & mag­nanimity in bearing those bitter and abhorred miseries, va­liantly resisting the tentation of murmuring and repining against Gods prouidence, of sorrowing without meane or measure, or vsing vnlawfull meanes to bee deliuered from these euils; to drinke willingly this bitter potion which God hath tempered for vs, to be restrained by the feare and loue of God, from bursting out into any intemperancy: and finally to submit our wills with all meekenes and humility to the good pleasure of God trying vs with these afflictions, which in our sense and feeling are so irkesome & greeuous. These are the fruits of true patience which commend our vi­ctory, and increase our triumph, and heerein our Christian prowesse and courage will appeare, when beeing assaulted with sorrow and heauinesse, it is confirmed and made inuin­cibleNon habent for­titudinis laudem qui stuporem magis vulnerum tulerint quam dolorem. Ambr. in Luc. 22. by the sweet consolations of Gods holy spirit, assuring vs of victory, and of the crowne of glory prepared for them which ouercome. Whereas contrariwise that is stupiditie and senslesnes, and not vertue and Christian fortitude, to beare afflictions, when we doe not feele or apprehend them; neither (as one saith) doe they deserue the praise of patience [Page 111] who indure (without complaining) the wounds of aduersity, when being benummed they haue no sense of paine.

And so much concerning the first thing required in our§. Sect. 9. That our patiēce must be ioyned with constancie. patience, or manner of bearing the crosse, which is, that wee beare afflictions quietly and meekely, with moderate greefe and sorrow: the next thing is that we beare them constant­ly, neither seeking to shift them off by vnlawful meanes, nor murmuring and repining against the prouidence of God, whilest we lye vnder this burthen of misery. For as it is not sufficient for a good pilot to take paines in breaking one dangerous billow, or in passing one storme; but hee must shew the like care and diligence in wel gouerning the ship,Patientia est ho­nestatis aut vti­litatis causa re­rum arduarum et terribiliū vo­luntaria et diu­turna perpes­sio. Cic. in 2. Rhe­toric. till hee safely arriue at the wished hauen; and as it is not e­nough for a good captaine or souldier to shew great valour in the first brunt of the battaile, if afterwards hee shamefully flee, or fight faintly and cowardly; but he must couragiously continue fighting, till hee haue vanquished the enemy and obtained victory: so it is not sufficient to the being of Chri­stian patience, that wee beare and brooke well one storme of misery, and through our slacknes and negligence sinke or be wrackt in the next, but after one billow of affliction, and tempest of trouble is past and escaped, wee must expect and prepare our selues to indure an other, vntill we safely arriue in the hauen of happinesse. It is not enough for a Christian souldier, that he demeane himselfe well in the first conflict with afflictions, if he afterwards grow weary of fighting, & flee out of the field by vsing vnlawfull meanes to escape; or fight faintly and not without grudging and murmuring a­gainst his commander, for bringing him into the troubles and dangers; but hee must constantly continue his courage and resolution, after one encounter expecting & preparing himselfe to sustaine another, and neuer cease shewing his fortitude and vnwearied magnanimity, till hee haue obtai­ned a full and finall victory. And this duety of continuingAct. 20. 23. constant in bearing our afflictiōs with patience, our Sauiour intimateth and implicitely requireth, whereas hee saith, that [Page 112] if a man will be his disciple, he must take vp his crosse daily, & fol­ow Luc. 9. 23. him: and the Apostle exhorteth vs not only to begin well, but that wee will let patience haue her perfect worke, that wee Iam. 1. 4. Psalm. 37. 7. may be perfect and entire, lacking nothing; and the Psalmist, that we should wait patiently vpon the Lord, and hope in him; the which the afflicted Church doth commend as a good thing to those who performe it: It is good (saith shee) both to trust, and to wait for the saluation of the Lord. An exampleLam. 3. 26. of which duty we haue in Iob, who after one affliction, pa­tiently endured another, vntill they were exceedingly mul­tiplied in number, and increased in waight: as also in Da­uid who after hee had receiued Gods promises of beeing king, indured manifold afflictions with much patience, and with great constancy, waited Gods leysure for the accom­plishment of them. And so likewise in Paul, who armeth himselfe to beare all afflictions without fainting, both pre­sent, and to come; for so hee professeth, that hee was readie, not onely to bee bound, but euen to dye for the name of the Lord Acts 21. 13. Iesus: And elsewhere he saith, that therefore we faint not, but though our outward man perish, yet the inward man is renewed 2. Cor. 4. 16. 17. daily, because our light▪ affliction, which is but for a moment, cau­seth vnto vs a farre most excellent, and an eternall waight of glo­ry. But of this point I shall haue occasion to intreat more largely, when I come to speake of our perseuerance in faith and patience, when God deferreth to helpe and deliuer vs out of trouble.

The last thing required in our patience is, that we do not§. Sect. 10. That our patiēce must be ioyned with willingnes and cheerfulnes in bearing the crosse. onely meekely and constantly beare our afflictions, but also willingly and cheerefully; submitting our selues heerein to Gods good pleasure; not because we cannot chuse, and must whether we will or not, but with alacrity and readinesse, as being a thing not onely not hurtfull and pernitious, but through the wisedome and goodnes of God ruling and dis­posing them, good and profitable. And this our Sauiour im­plyeth, where he inioyneth vs to take vp our crosse; whereby as it is not meant, that we must voluntarily draw crosses vp­on [Page 113] our selues of our owne making, but our receiuing of those which it pleaseth God to lay vpon vs; so it signifieth that wee must not vndergoe & beare them as a burthen for­ced vpon vs whether we will or no, with grudging and re­pining; but willingly, cheerefully, thankfully and with ioy in the holy Ghost. And these are the highest degrees of pa­tience, which though few attaine vnto in ful measure, yet all the faithfull desire and labour after them, vsing all good meanes to attaine vnto this perfection. Yea will some say, but before you required, that wee should bee affected with sorrow in our sufferings, and moderately mourne in our crosses and afflictions, and how then can wee at the same time reioyce, seeing ioy and mourning are opposite the one to the other? to which I answere that Christian sorrow and reioycing may well stand together, seeing the one maketh way for the other; for therefore we bewaile our sins, that we may reioyce in the assurance of the pardon of them, of our reconciliation with God, and of our interest in all the grati­ous promises of the Gospell. So that though wee giue the first part to bee acted by sorrow, yet wee would not haue it to continue alwaies in the hart of a Christian▪ for so it would grow immoderate and excessiue: but after this our vnfained repentance for sinne, and assurance of pardon and our peace with God, followeth spirituall reioycing, not onely in the confluence of worldly benefits, but also in tribulation and affliction, as the Apostle speaketh. Againe, opposites may a­gree in the same subiect, at the same time in a diuers respect,Rom. 5. 3. for so we may mourne because by our sinnes we haue cruci­fied the Lord of life, but reioyce in that by his death hee hath wrought the worke of our redemption, we may at the same time mourne in the sight of our sinnes, because wee haue dishonoured by them our gratious Father, and yet re­ioyce in that our sorrow assureth vs that they are forgiuen, and we receiued into Gods fauour, wee may mourne in the sense of our paine and smart, but yet reioyce in it, as it is a signe of our adoption, when God correcteth vs as his sons, [Page 114] that we may not bee condemned with the world; wee may mourne in the sight of our miseries, as beeing the fruits of sin, but reioyce in them as they are meanes to mortifie the flesh and our naturall corruptions. Finally as wee haue iust cause of sorrowing, in that wee haue deserued that the Lord should depriue vs of all those worldly cōforts, so to be filled with ioy, when we consider that these light and momentanie affliction▪ shall cause vnto vs a farre most excellent and an eter­nall [...]. Cor. 4. 17. waight of glory. In which regard it may truly bee saide, that the Christian spendeth his daies in ioyfull mourning, or mournfull ioy, and that by these two actors the comedy of his li [...]e is plaid, the one no sooner entring the stage, but the other followeth; and interchangeably acting their parts, the one beginning as soone as the other endeth, and this begin­ning againe, when the other hath done. Lastly, opposites may be in the same subiect in respect of diuers parts; now we are partly flesh, and partly spirit; and as in the one wee do in time of affliction, greeue and sorrow, groane and complaine, in the sense and feeling of our smart and paine; so in the o­ther we reioyce in the assurance of the pardon of our sinnes, and that the sting of afflictions i [...] plucked out; of our re­conciliation with God, and that heauenly inheritance which is prouided for vs. And thus by sense of paine the Lord ma­keth the flesh to mourne that it may be mortified, restrained from sinne for feare of punishment, and subdued vnto the spirit; and by this spirituall ioy apprehended by faith he re­fresheth the spiritual part that it may not faint & yeeld when the flesh tempteth it to murmuring or despaire. And therfore if we speake properly, as we cannot say that the flesh reioy­ceth in tribulation with this spiritual ioy, so neither that the spirit mourneth with worldly & sensuall sorrow. For as the1. Iohn 3. 9. Gal. 5. 22. Apostle tels vs, the fruits of the spirit are not this worldly sorrow greefe and mourning but loue, ioy, and peace; only it sorroweth with godly griefe, in that by our sins we haue offended God our gratious Father, and mooued him in his iust displeasure to inflict vpon vs these chastisements and afflictions.

Although therfore we must lay our afflictions to hart, that we may not only naturally sorrow for our smart▪ but also spi­ritually§ Sect. 11. That we must shew our cheere­fulnes in thanks­giuing & prai­sing Gods name. for our sins, yet in the regenerate part we must beare them with cheerefulnes considering the causes and ends for which the Lord chastiseth vs, and the notable fruits and be­nefits which accompany his corrections; and this our cheer­full willingnes and alacrity must bee shewed and expressed, first by thanksgiuing vnto God, and praising his holy name; neither are we bound onely to performe these duties in the time of our prosperity, and in the confluence of all Gods blessings and benefits, but also in our afflictions and trou­bles; not for the crosses and calamities themselues, which are to bee shunned as the euils of punishment; but for the wise care, and louing prouidence of our heauenly Father, whereby he ordereth and disposeth them to our good; as the mortifying of our sins and corruptions, the inriching of our hearts with his spirituall graces, and the furthering and in­creasing of our heauenly happinesse. For if the childe bee bound to his Father in all loue and duty, not onely because hee feedeth and cloatheth him, but also because hee go­uerneth and correcteth him; nor for the blowes and smart which hee sustaineth, for these his nature abhorreth as sharp and bitter, but for his care in reclaiming him from his faults, which being nourished would in time iustly disa­ble him from receiuing his inheritance. And if beeing gree­uously sicke, wee are content to require the Physitian and Chyrurgion for their distastful and loathsome potions, their sharpe corrasiues, cutting, lancing, searing, not onely with thanks and deserued praise, but also with rewards; not be­cause of the things themselues, which for the presēt increase our paine and torment; but because out of their skill and care they vse them, as meanes for the recouery of our bodily health: then how much more are we to bee thankefull vnto our heauenly Father ch [...]stising vs? seeing in his loue and care he doth heereby reforme vs of our sins, and so maketh v [...] fit to bee heyres of that euerlasting patrimonie of his glorious [Page 116] kingdome? How much should wee magnifie this spirituall Physitian of our soules? not for the bitter potions which he maketh vs to drinke; but because hee intendeth, and accor­dingly effecteth our recouery vnto health, and that not the health of our corruptible bodies, which onely repriueth them to the next assises of sicknesse, but of our precious and immortall soules; not such as is momentanie and tempora­rie, but perpetuall and euerlasting. It is not therefore e­nough that wee take these great benefits, which Gods cha­stising hand doth reach out vnto vs with patience, and without murmuring; but wee must also receiue them with praise and thankesgiuing. For so the Apostle requireth, If any man (saith he) suffer as a Christian, let him not be ashamed, 1. Pet. 4. 16. but let him glorifie God in this behalfe. And the Apostle Paul prayeth, that the Collossians might be strengthened with all Col. 1. 11. 12. might through Gods glorious power, not onely vnto patience and long suffering, but also that it might be performed with ioy­fulnesse, and with thankesgiuing vnto God the father which had hereby made them meet to be partakers of the inheritance of the saints in light. Of which we haue an example in Iob, who in his greeuous afflictions, sheweth not onely his patience, but also his thankfulnesse; The Lord (saith he) hath giuen, and the Iob. 1. 21. Lord hath taken; Blessed be the name of the Lord. So the Church being in great tribulation, acknowledgeth GodsLamen. 3. 22. great mercy, in that they were not vtterly consumed. And the Apostles Paul and Silas, being cast into the dungeon, andAct. 16. 25. hauing their feete fast in the stocks, doe not onely patiently beare these afflictions, but also sing praises vnto God.

Yea, we must labour to goe yet further, and not onelySect. 12. That our pati­ence must be ioyned with ioy and spirituall reioycing. with our cheerfull patience ioyne thankesgiuing, but with them both spirituall reioycing and ioy in the holy Ghost; the which our ioy must not arise from the afflictions them­selues, which were vnnaturall senslesnesse, and more then brutish inhumanity; (for who can laugh when hee feeleth smart, and reioyce in his torments and tedious troubles?) but from those notable signes of Gods loue, which appeare [Page 117] in his fatherly chastizements, and those singular fruites, both respecting grace and glory, which doe not onely accom­pany, but also follow after them. And in this regard our Sauiour willed his disciples, and with them all the faithfull, to reioyce and bee glad in their bitter afflictions and cruell persecutions, because their reward was great in heaue. So the a­postleMatth. 5. 11. 12 Peter willeth those who are exercised in this fiery trial, 1. Pet. 4. 13. not to think it strange, but to reioice, in as much as they are here­in partakers of Christs sufferings, that whē his glory shal appeare, Col. 1. 11. they may be glad and reioyce. And this S. Paul prayeth in the behalfe of the Collossians, that with their patience and long suffering, there might be ioyned ioyfulnesse. An exampleAct. 5. 41. wherof we haue in the holy Apostles, who being afflicted & persecuted for the profession of Christ, departed from the councel, reioycing that they were counted worthy to suffer rebuke for his name. So the Apostle Paul saith of him­self, that hee reioyced in his sufferings for the Church of theCol. 1. 24 1. Thess. 1. 6. Collossians; and giueth testimonie to the Thessalonians, that they receiued the Gospell with much affliction, and with ioy of the holy Ghost. So of the faithfull Hebrewes it is said, that though they sorrowed with the Apostle for his bonds, yet they suffered with ioy the spoiling of their owne goods, know­ing Heb. 10. 34. that they had in heauen a better and more induring sub­stance. Neither did he onely thus reioyce in his suffering per­secution for Christ and the profession of the Gospell, but in those spirituall afflictions which hee indured, in the sight and sense of his infirmities, when hee knew that in them Gods power and grace was aduanced and magnified: for hauing receiued answere, when he desired to be freed from them, that Gods grace was sufficient for him, and that his diuine power was made manifest in his humaine frailtie and weaknesse; he professeth that very gladly hee would reioyce in 2. Cor. 12. 9. 10. his infirmities, that the power of Christ might dwell in him; yea that he did take pleasure as well in these infirmities, as in reproaches, necessities, persecution and anguish for Christs sake, because when he was weake in himselfe, he was strong [Page 118] in Christ. Finally, if wee desire to conforme our selues to the doctrine and example of the holy Apostles, we must not onely be patient, chearefull, ready to giue thankes, or yet reioyce in our afflictions in some small measure, and (as it were) with ordinary ioy and gladnesse; but with ioy very great, and as it were, in the highest degree; not onely re­ioycing, but euen triumphing, glorying and exsulting in our ioy. And as it is said of the Ostrich, that she doth not onely eate iron, but also disgesteth and turneth it into her nourishment; so must wee not onely be content (as it were) to swallow in filence and patience the difficulties of afflicti­ons, which the carnall man can by no meanes disgest, with­out being sick vnto the death with sorrow and heauinesse; but we must labour also to suck out of them such holesome nourishment, at may exceedingly refresh and comfort vs. And Salamander like wee are not onely to liue, but also cheefely to reioyce in the fire of affliction and tribulation. For so the Apostle Iames requireth, that we count it excee­ding Iam. 1. 2. ioy, when we fall into diuerse tentations, not in the sight of the afflictions themselues, but because wee know that they serue to increase in vs Gods spirituall graces, and that the trying of our faith bringeth forth patience, which in the end will attaine to such perfection, that it will lack nothing. And this the Apostle maketh a fruite of that fulnesse of faith which we must labour after; for after that it hath assured vs of the pardon of our sinnes, and of our peace with God, wee reioyce, yea glory and triumph, not onely in our hope of heauenly happinesse, but also in affliction and tribulation.Rom. 5. 3. An example whereof wee haue in the faithfull Corinthians, who as they abounded in the great trials of affliction, so their ioy also abounded; and in the Apostle himselfe, who2. Cor. 8. 2. professeth that hee was filled with comfort, and was excee­ding ioyous in all his tribulations; insomuch as when he would2. Cor. 7. 4. cheefly glory and shew such excellency, wherein hee was to be matched with the rest of the Apostles; he setteth downe2. Cor. 11. vers. 16. to the. 31. a large bead-rowle of his many and grieuous afflictions, and [Page 119] concludeth, that if he must needs boast himselfe and reioice, he would reioice and glory in his infirmities.

And this is the patience of the Saints, which euery faith­fullSect. 13. That none can attaine vnto perfection in pa­tience, but yet al must labour af­ter it. man must labour to attaine vnto, and neuer to be at rest vntill in some measure he be endued with it. It is true, that none can attaine vnto this perfection of patience, but those who are come to fulnesse of faith; and euen among Gods greatest Worthies, who had this fulnesse of perswasion, wee may obserue, that when their faith was shaken with gree­uous tentations, their patience also was crazed and much blemished with murmuring and complaining. As wee may see in iust Iob, the paterne of true patience, who by theIob. 3. 2. 3. weight of his affliction, is moued to curse the day of his na­tiuitie;Chap. 9. 33. 34. 35. to complaine that God dealt against him by strong hand, and laide punishments vpon him which hee could hardly iustifie, if he might vpon equall tearmes dispute with him, or had some vmpire betweene them, who would indif­ferentlyChap. 10. 16. heare and iudge his cause. Yea as a desperately im­patient of enduring long misery, hee prouoketh God to in­crease his afflictions, to hunt him as a Lyon, and to shew himselfe meruailous vpon him. And this was the case of ho­ly Dauid, who vpon the occasion of his greeuous afflictions penned many Psalmes, full of dolefull complaints, which sa­uour of much impatiency. And also of the good Prophet Ie­remie, who in the bitternesse of his greefe curseth the dayIer. 20. 14. 18. wherein he was borne; and repineth against his creation, because hee came out of the wombe to see labour and sor­row. And so the Prophet Ionas maketh his light affliction burthensome, through his owne impatiency in bearing it, and then murmureth, and euen chideth with God for his ouer much mercy in sparing Niniueh, and his too much se­uerity towards him in spoyling the gourd, and causing him to bee suspected for a false Prophet. And therefore seeing Gods cheefest champions haue thus shewed their infirmi­ties, let vs who come so farre short of them, not dreame of hauing such a patience, as is at all times perfect and free [Page 120] from all imperfection▪ much lesse be cast downe and vtterly discouraged, when in the time of trial we bewray our weak­nesse, growing into rage and impatiency, because wee faile in the degree of our patience: but let vs onely desire earnest­ly, and diligently labour after this height of perfection, and when we come short of it, bewaile our imperfection. And forasmuch, as we haue not this patience of our selues, but it is the gift of God, the fountaine of all goodnesse, let vs of­ten haue our recourse vnto him by feruent and effectuall prayers, laying open our miseries and afflictions, with our inability to beare and suffer them; and crauing that hee will strengthen and encrease our patience, whereby wee may be inabled to indure all those crosses that hee is pleased to lay vpon vs, grounding our faith vpon that gracious promise,Luc. 11. 13. that if wee aske his holy Spirit in the name of Iesus Christ, he will giue him vnto vs. And this the Apostle admonish­eth vs to put in practize, If any of you (saith he) l [...]ck wisdome, let him aske it of God, which giueth to men liberally, reproaching Iam. 1. 5. none, and it shall be giuen him. Which words are properly to be vnderstood of that speciall wisdome, which teacheth vs to beare our afflictions patiently, as the coherence of the words doth plainly shew. Which duety if we conscionably and diligently performe, it will both encrease our patience, the Lord being as ready to giue his spirituall graces, as wee to aske them; and much lessen the loade of our afflictions. For if we receiue much ease and comfort, when wee vnbur­then our hearts of our greefes, by laying them open before a deare friend▪ if hee will with patience, though with some wearinesse heare them, and but pity vs, though hee cannot helpe vs; then how much more ease and comfort must wee needs feele, if in our afflictions wee often powre out our soules before the Lord by feruent prayer, and vnfolde vnto him all our greefes, seeing he is neuer weary in hearing our complaints, and hath not onely more pity and compassion on vs in our distresses, then the most tender father or mo­ther ouer their beloued child; but also power sufficient to [Page 121] deliuer vs out of all our afflictions, and either to lessen our burthen, or to giue vs more strength and patience to beare it with comfort, yea with thankfulnesse, chearfulnesse and ioy in the holy Ghost. And hauing thus commended our cause vnto God, let vs by a firme affiance relie our selues wholie vpon his prouidence and promised assistance, nei­ther must we for the well bearing of our afflictions rest vpon our owne naturall strength and magnanimity, but labour to furnish our hearrs with that true patience, which is the gift of Gods holy spirit. Vnto which when we haue attained in some good measure, let vs not thinke that wee can now stand, fight and ouercome, by sole vertue of this grace recei­ued, without any further helpe from God; but considering that these graces are in this life imperfect, and mingled with much infirmitie and corruption, let vs not make too bolde in resting vpon our owne strength, but relye our selues who­ly vpon Gods assistance, presuming vpon his promised aide, that we can thereby ouercome all difficulties and dan­gers,Phil. 4. 13. according to the example of the Apostle, who saith that hee could doe all things through the helpe of Christ which strengthened him.

CHAP. II.
Of the excellencie, vtilitie and necessitie of patience.

HAuing spoken of patience it selfe, and shewed§ Sect. 1. Of the excellen­cie of patience. what it is, together with the causes and pro­perties thereof; it followeth, that according to our order propounded, wee come to in▪ treat of the meanes whereby it may either be wrought in vs, or being begunne, may bee encreased and confirmed. And these are of two sort [...]; the first are certaine reasons and arguments, by which this vertue being com­mended vnto vs, wee may bee inflamed with a true and vn­fained [Page 122] loue thereof, and answerably with all feruencie of desire may vse all diligence, and bend all our strength for the obtaining of it. For as it is in vaine to prescribe the meanes of thriuing in estate, to him that contemneth riches; or to prouide the daintiest meat for him, who hauing quite lost his stomacke, will not feed vpon it; so is it to litle pur­pose to prescribe meanes for the attaining vnto this rich treasure, or to prouide this restoratiue nourishment of pa­tience, which being fed vpon, would strengthen vs for the bearing of the greatest afflictions; if we haue no desire to be thus spiritually inriched, nor any appetite to feed on this dainty foode of our soules; seeing wee will make no vse of this meanes when wee haue them, but carelesly contemne and cast them behind our backs. The second sort of meanes are those arguments of comfort and consolation, which are the foode and nourishment of our patience, whereby it is strengthened and preserued from languishing and fainting. The former sort may be referred to these three heads, name­ly the excellencie, vtilitie, and necessitie of this vertue; for if it be in it owne nature most excellent, vnto vs most profi­table, and of such necessarie vse, and great & vrgent conse­quence, that wee cannot possiblie bee without it; but that a mortall maime wil follow this defect; then haue wee great cause to loue it, and out of our affection to a iewell so pre­cious, to vse all good meanes that we may attaine vnto it. Now the excellencie of patience may diuersly appeare vnto vs; for first it is ennobled by the author, who is God him­selfe; for hee alone engraueth this vertue in vs by the finger of his holy spirit, as an image and liuely picture of that in­finite patience which is in his owne most perfect nature, and a small spark of that most glorious and mighty flame; for he is oftentimes pressed with the waight and haynousnesse of our sinnes, as a cart is pressed which is full of sheaues, as theAmos. 2 13. Prophet speaketh, and yet he beareth with vs; he is content through his infinite patience to suffer all those wrongs and2. Chro. 36. 16. iniuries which we offer against him, till there bee no remedie; [Page 123] yea hee not onely beareth with his owne seruants which loue him, but also with the wicked which are his enemies,Rom. 9. 22. suffering with long patience the vessels of wrath, prepared to de­struction, not presently punishing their outragious sins and high treasons against his maiesty, but deferring it to the end of the world, & therefore needs must this grace be excellentEst nobis cū Deo virtus ista com­munis. Inde pa­tientia incipit, inde claritas eius et dignitas, caput sumit. ex Cypriā. lib. de bono pati­ent. which we not only haue from God, but also communicate w^t him. To w^c purpose one saith, that this vertue of patience is cōmon vnto vs w^t God, for it taketh it beginning frō him; & from him aboue as from the fountaine of al goodnes, it hath it excellency & dignity, & therefore great cause there is, that man should loue that, which is so glorious in Gods sight. Se­condly the perfection of patience is the perfection of Chri­stianity, and they who haue attained vnto it, haue nothing wanting; for so y^e Apostle teacheth vs; Let patience (saith he)Iam. 1. 4. haue her perfect worke, that ye may be perfect & entire, lacking nothing. And hereof it is, that the act of suffring for the name of Christ, is made by the Apostle an higher degree of Chri­stianPhil. 1. 24. excellency vouchsafed vnto vs by God, then the act of beleeuing: vnto you (saith he) is giuen for Christ, that not one­ly yee should beleeue in him, but also suffer for his sake; which is not to be vnderstood simply of al suffering for Christ, for weLeue est miserias ferre, perferre est graue. Senec. in Thyest. may suffer whether we will or no, or with much murmuring & repining; but of suffering with patience, when as by bea­ring we doe ouercome, and get the vpper hand of all our af­flictions. In it consisteth the cheefe part of our Christian va­lour and fortitude, which is not so much seene in doing, as in suffering; nor in resisting, as in yeelding and patient indu­ring. Neither in truth is it any great matter to struggle, striue and make resistance, when the burthen of affliction doth lye vpon vs. For euen the basest creatures in their greatest im­potency and weaknes, are ready in their kind to repel harm; to reuenge themselues vpon them who hurt them; and to striue and resist when they can, neither scape by flight, nor defend themselues by hiding their heads from the danger of the enemy; and according to the p [...]ouerbe, a worme troden [Page 124] vpon will turne againe: but this is the true valour of a Chri­stian, when he can beare his crosse without murmuring; o­uerrule his owne nature, drawing him to reuenge, returne benefits for iniuries, and ouercome euill with goodnes, ac­cordingMaxima virtutū patientia pugnat inermis, Arma­tos{que} solet vince­re s [...]pe vi [...]os. to the example of our heauenly father: then doth he shew his fortitude, and most gloriously triumph ouer his spiritual enemies, when as he vanquisheth without striking, and though vnarmed of all offensiue weapons, doth coura­giously march into the field, hauing nothing in his hand, but the shield of patience, and by bearing the blowes doth get the victory. Then doth he shew his valour and vnmatch­able strength, when like a firme rocke he standeth in a sea of miseries, and when the huge billowes of afflictions do beate against him, is not moued, but breaketh them in peeces with their owne violence. Finally, then doth Christian prowesse and magnanimity appeare, when as we keepe our standing, as it were daring afflictions after one assault to encounter vs againe; and with vnwearied and inuincible constancy and courage continue the fight, till our enemies beeing ouer­come, our great commander the Lord of hoasts doth sound the retrait, either giuing vs the warrant of his word for our leauing the field, or calling vs by death to receiue that glo­rious crowne of victory, and not when according to that heathenish and stoicall fortitude, wee are ready to shift off the burthen of afflictions by violent death: the which in deed was nothing but base pusillanimity, which made them chuse to yeeld as conquered, rather then to indure the paines of the fight; and timerous cowardize, which caused them toRebus in angu­gustis facile est contēnere vitā, Fortiter illefacit qui miser esse potest. Martia [...]. [...]pigram lib. 11. cut their owne throats, for feare of sustaining some greater euill, neither is it, as one of themselues confessed, a thing hardy and praise-worthy, to contemne life in the time of ad­uersitie, but when wee can with patience indure afflictions, and liue in misery, and not be miserable. Moreouer the ex­cellency of patience heerein appeareth, in that it maketh vs according to the degree of our sufferings, liuing Martyrs. For as those who are truely so called, endured death, that [Page 125] they might giue testimony to the truth of Gods worde, so those who suffer afflictions w^t patience do giue testimony to the truth prouidence, power, mercy & goodnes of God to­wards them, seeing these only are the causes w^c mooue them with all meekenes & cheerefulnes to beare those tedious & greeuous afflictions, vnder the least part wherof others mur­raure,Mori [...] f [...]rsequē­te martyrium in aperto opere est; ferre verò con­tumelias et odi­entem diligere, martyrium est in [...]culta cogita­tione. Gregor. super Ezech. Ho­mil. 35. Sine ferro et flā­mis martyres esse possumus, si pati­entiam in animo veraciter cōser­uemus. Idiota inter Orthodox­ogr. de patient. ver. contempl. chap. 10. yea blaspheme, who do not know or beleeue y^t God is such an one in himselfe, or at least towards thē. To this pur­pose one saith, that patience is a kind of Martyrdome; for as to dye by the hand of a cruell persecutor is martyrdom in o­pen action, so to beare afflictions w^t patience, to suffer contu­melies in obedience to God, & to loue him that hateth vs, is martyrdome in the secret intention & cogitation. In which respect we may (as another saith) be martyrs without eyther fire or sword, if being afflicted we do inwardly in our minds preserue patiēce; neither can we presume with any certainty that such an one is good, who hath not bin tried & approo­ued by induring of euil. Lastly hereby it may appear of what excellency patience is, in that by vertue therof euill is turned into good; and y^t which naturally hurteth & destroyeth vs, it maketh to serue for our vse & benefit; for of curses it maketh blessings, & of miseries mercies; it turneth seuere punishmēts into fatherly correctiōs, wherby our spiritual estate is much bettered & amended; & signes of Gods wrath, into signes of his loue. And whereas afflictions in their owne nature are the beginnings of hell torments, by the help of patience, bearing thē aright, they become furtherances to y^e ioyes of heauen, &Chrysost. in 1. Thes. 5. Hom. 10. make our crown of blessednes much more glorious. To this purpose one saith; perhaps some euil doth lye vpō thee, but if y^t wilt, though it be euil in it selfe, it shal not be euil vnto thee giue thāks vnto God for it, & thy euill shall bee turned into good. And hereof it is, y^t if a Christian be armed w^t patience,Quemeun{que} for­tem videris mi­serum neges. Se­nec. in Herc. fu­rente. misery it selfe cannot make him miserable; seeing it maketh medicines of these poysons; tortures y^e occasions of triumph; profitable salues of tormēting corrasiues, for the curing of the sores of sin, & drawing out the core of our corruptions; and [Page 126] whereas afflictions in their owne nature doe make vs to flee from God, as from the face of a terrible iudge, by our pati­ent bearing of them we approach neerer vnto him, as vnto a gratious Father, who correcteth vs for our good, and ma­keth these slight and momentany affliction, to helpe vs for­ward in the obtaining of that superexcellent and eternall waight of glory.

The second argument to commend patience vnto vs, is§ Sect. 2. Of the vtility & profit of patiēce. Cyprian de bono patientia Serm. 3. the great vtility and profit which it bringeth to those that haue it, for it serueth for all good vses, and furthereth vs in all our vertuous indeuours; And (as one saith) it both com­mendeth vs vnto God, and preserueth vs through his proui­dence and protection; it tempereth anger, brideleth the tongue, gouerneth the mind, keepeth peace, ruleth and mo­derateth discipline, & breaketh the violence of lust; it asswa­geth the swelling of pride, extinguisheth the fire of displea­sure, and vnkindnes, restraineth the power of the rich, and cherisheth the penury of the poore, &c It maketh men hum­ble in prosperity, couragious in aduersity, meeke towards those who offer iniuries and contumelies; it teacheth vs quickly to forgiue others offending vs, but if our selues bee faulty, to be long and instant in crauing pardon; it repelleth tentations, indureth persecutions, and bringeth our suffe­rings and martyrdome to perfection. It is patience which layeth a firme foundation for our faith, and aduanceth on high the progresse of our hope; it directeth our actions that we may hold on in the way of Christ, whilest we follow him in his sufferings and makes vs to continue the sons of God, whilest we imitate the patience of our heauenly father. More especially this vertue of patience is very profitable vnto vs, both in respect of God and of our selues. For it tendeth much to the aduancement of Gods glory, as it is a meanes to manifest not onely it selfe, but also the rest of Gods sauing graces to the praise of him that gaue them, whilest it ina­bleth vs to beare all manner of afflictions and calamities for his sake; for as the excellency of the worke or gift doth ex­ceedingly [Page 127] commend the workeman or giuer; so these graces of patience, faith, hope, loue and the rest, beeing the gifts of God and fruits of his holy spirit, doe magnifie the power, mercy, and bounty of the Lord, when they are made mani­fest by our sufferings, and this Christian armour of proofe doth much commend the skill of the workeman, when it beats backe these fiery bullets of the worlds tentations; as it may appeare in the example of Iob, Dauid, Daniel, and the three children, and the Apostles of our Sauiour Christ, who were in all things ready to submit themselues to the good pleasure of their Lord and master, and to testifie their obedi­ence and desire to glorifie him, euen vnto the death. So also it is very profitable vnto vs in respect of our selues: for first this patience doth lighten all our crosses, and lessen our paines; and that in a twofold respect: first as it doth streng­thenCedamus; leue fit quod bene fer­tur onus. Ouid. and inable vs to beare all miseries and calamities, in which respect it may truely bee said that there is no bur­then of affliction so heauy, which may not easily and com­fortably bee borne vpon the shoulders of patience. And in this regard one saith, that patience is an impenetra­ble shield, and impregnable tower repelling all manner of euill; and as a sparke falling into the deep sea, doth not at all hurt it, but is it selfe extinguished; so the grea­test euils which can happen, meeting with a patient mind, are themselues quelled and quenched, and doe not atChrysost. in 1. Cor 13. homil. 33. all amate it, because the strength of patience is able to ouer­come all troubles and afflictions. Whereas contrariwise when men through impatiencie doe struggle and striue a­gainst their crosses and calamities, they are, like the bird in the lime-bush, or fish in the net, the more intangled; and be­ing caught, are the more disabled to beare them, or to indure the brunt of their sharpe e [...]counter; for as this faintnes and weaknes of mind doth disable them, so as they cannot im­ploy their strength to their best aduantage, but at the first onset be take themselues to flight; so doth it adde much [Page 128] strength and courage to their enemies, when as they pursue flying and fainting forces, hauing now no need to fight, but onely to follow, kill, and sease vpon the pray; whereas it would much stay the violence, and pull downe the daring pride of these spiritual enemies, if they would manfully keep their stāding, or being at y^e first somwhat disordered, would with vndaunted courage recollect the scattered forces of their minds, and againe make head against them. Neither in truth haue these afflictions any force and strength to foyle or ouercome vs, but what through our impatiency, feare, and cowardize we giue vnto them; for as one well saith, it is with paine, as it is with pretious stones, which take eyther an higher or deeper colour according to the foyle in which they are set, seeing it holdeth no other place, nor receaueth more strength then that, which in our estimate wee are con­tent to giue vnto it. Secondly, this patience and meeke bearing of the crosse doth much lessen our afflictions in respect of God, who like a wise and louing Father doth commonly cease further to correct vs, when as hee seeth vs throughly humbled, and that wee beare his chastise­ments with patience and meekenes, in all things submitting our selues to his good will and pleasure, without any strug­ling, murmuring, or repining, whereas contrariwise when being corrected for our faults we shew our selues impatient, stubborne and vnruly, striuing by all meanes lawfull and vn­lawfull to escape Gods hand, this moueth the Lord to as much displeasure, as the offences themselues for which wee are chastised, and causeth him to lay on vs more and sharper stripes, til by our sufferings & smart we haue learned dutiful submission to our heauenly Father, which we would not pra­ctise out of our owne obedience. So that by our impatiency we shall get no greater aduantage, then the refractary and vnrulie oxe by his strugling to cast off the yoke; for the more he striueth, the faster his owner maketh it, and whereas his patient bearing of it would make it much lighter and easier, [Page 129] by wrastling and strugling hee doth but gall his neck, tyre himselfe, and to his other labours getteth sore blowes and stripes for his vnrulinesse.

Moreouer, patience is exceeding profitable vnto vs, as it maketh vs constant, and in all estates like vnto our selues, not varying and changing with the mutability of our out­ward condition, but in all alterations continuing one and the same; neither yet depending vpon externall accidents for peace and contentment, but making all conditions to serue our minds, and our mind subiect to none; and retai­ning our owne habituall sweetnesse of ioy and comfort, though we run through (as it were) a salt sea of misery and affliction. And howsoeuer others who are tossed with the tempestuous stormes of worldly miseries are much indan­gered, and euery hand while are ready to make shipwracke of faith & a good conscience; yet he who is endued with this vertue of patience, is like one who hath passed and escaped all these dangers, and being now entered into the hauen of rest, sitteth there secure from all stormes and tempests, be­cause though they rage neuer so much, yet they cannot reach him; and though these huge billowes of afflictions appearing in his sight, threaten to ouerwhelme him, yet when they approach neere, their proud waues fall downe and abate their fury, and either touch him not at all, or beat vpon him as against an immoueable rocke which breaketh them, it selfe receiuing no damage. And thus doth the Chri­stian man with patience settle his heart, as the Apostle teach­eth vs, making it firme and constant against all the stormes of troubles and calamities; and thus doth hee possesse his soule with patience, as our Sauiour speaketh, keeping itLuc. 21. 19. safe thereby▪ as in an impregnable sort, which may well be assaulted, but neuer scaled or ouerthrowne; and though, like the bush appearing to Moses, he seemeth to bee burnt with the fire of afflictions; and with the three children, to walke in the middest of this scorching furnace, yet doth hee sustaine heereby no hurt, but by the helpe of pati­ence [Page 130] easily ouercommeth all these difficulties and dangers. So that it fareth with men endued with this vertue, as with those who beeing of a strong constitution, continue in good plight in all ayres, and enioy their health as well on sea as on land; or as with those who hauing good stomacks, are able to disgest all meats, and to suck wholsome nourish­ment out of the coursest commons; whereas contrariwise those who are enfeebled with the sicknesse of impatiency, can (like tender and weake bodies) brooke no hardnes, nor agree either with the heat of prosperity, or with the chilling cold of aduersity and affliction; neither can they well disgest the wholsomest foode which this earth can yeeld them, but through the malignity of their disposition turne that which should nourish them into poyson, and make heauy crosses of those things, which are to others their sweetest comforts. Furthermore, this vertue of patience is most profitable to defend vs against Satans tentations, and strong armour of proofe to preserue vs from being hurt by his malice and fu­ry. For whereas his maine end is by these assaults of affli­ction, to moue vs to leaue our standing, to murmure and re­pine against God, and euen to blaspheme him to his face; and when hee can in this kinde gaine ground of vs, hee will double and redouble his blowes; patience crosseth him in all these attempts; for when a man supported thereby, can with meeknesse beare all these burthens, they will bee of no force to make him disist from his good endeauoures, nor to digresse out of the right path; yea when hee can by vertue of this patience suck sweetnesse out of the gall of af­flictions, and take occasion out of his crosses and troubles the more feruently and heartilie to giue God thankes, and to praise his holy name; then will it weary Satan in this fruitlesse fight, and make him willing to desist from these in­counters, which doe but weaken himselfe, and strengthen his enemie. Finally, this patience in bearing the crosse doth much benefit vs, as it is a meanes of receiuing comfort from others; for when wee indure Gods chastizements with [Page 131] meeknes and humility, it is an effectuall argument to moue pity and compassion in the beholders, to make them to con­dole with vs, & to afford vnto vs their best means of refresh­ing and consolation; al which helpes are so many hands, sup­porting vs that wee may not sinke vnder the waight of our afflictions: whereas if we with impatiency do murmure and repine, curse, sweare, and shew all manner of distemper and outrage, we are liable to the iust rebukes of al that behold vs; and euery one thinketh that we are well worthy to continue still in these crosses and calamities, vntill we haue learned to beare thē better. Lastly, as this vertue of patience is very pro­fitable in respect of this life, so much more in respect of the life to come. For as the Saints of old, so we now do through faith & patience inherite the promises, as the Apostle spea­keth,Heb. 6. 12. and that first as it furthereth & assureth vs of our salua­uation, For he who indureth to the end shall be saued; and it is a Matth. 10. 22. righteous thing with God to recompence tribulation to thē that 2. Thess. 1. 6. trouble his seruants, and to them that are troubled, eternall rest at the appearing of Iesus Christ. And secondly, as it maketh our crowne of glory much more glorious; for the greater our conflict is, the greater shall bee our triumph; and the more we suffer in loue and obedience to God, the more rich shall our reward bee; it being iust with God to crowne his greater gifts and graces, with a proportionable degree of glory and happinesse. But of this I shall haue occasion to speake more heereafter.

The last argument to commend patience vnto vs, is the§. Sect. 3. Of the great ne­cessitie of pati­ence. Heb. 10. 36. Cyprian. de bon [...] patientiae. lib. Rom. 8. 25. necessitie thereof; for as the Apostle speaketh, We haue need of patience, that after we haue done the will of God, wee might receiue the promise: In which regard one saith, that as faith is the foundation of Christianity, so patience is the roofe and couering; for as this, that wee are Christians, is to be at­tributed to our faith and hope; so that this faith and hope may come to be fruitfull, it is necessary that wee haue pati­ence. But this necessity of patience will further appeare, if we consider that God enioyneth and requireth it of vs, as a [Page 132] part of that seruice which we owe vnto him. So our Sauiour Christ hauing foretolde the afflictions of the faithfull, doth will them to possesse their soules [...]ith patience. And the ApostleLuc. 21. 19. requireth, that we be patient in tribulation; and that we run with patience the race that is set before vs; neither is it suffici­entRom. 12. 12. that we haue this vertue in vs in some smal measure, but we must let patience haue her perfect worke, that we our selues Heb. 12. 1. also may be perfect and intire, lacking nothing; as the ApostleIam. 1. 4. Iames exhorteth vs. Nor is it enough that we be patient by fits, one while meekly bearing the hand of God, and an­other while storming and raging, but hauing entertained it, we must constantly continue in it; vntil we receiue the fruite of our patience, euen the saluation of our soules. For so the same Apostle exhorteth vs; to be patient to the comming of the Lord; and as the husband-man waiteth for the precious fruite Iam. 5. 7. 8. of the earth, and hath long patience for it, vntill he receiue the former and the latter raine; so we must be patient and settle our hearts. seeing this comming of the Lord draweth neere. Againe the necessitie of patience wil appeare if we consider our pre­sent state and condition in this life; for we are in a continuall warfare; and patience is a cheefe part of our armour to de­fend vs from being pearced with the fiery darts of troubles and afflictions, without which wee lye open to their force and violence, and are indangered by their cruell blowes to be wounded euen vnto death. Our life is a race, wherein we run to obtaine the crowne of glory, and patience is a cheefe meanes to make vs well breathed, to keepe vs from fainting and tyring, and to enable vs to hold out vnto the end. It is a tedious pilgrimage, in which wee are often pulled back with the briars of troubles, and often discouraged by the fowlenesse or roughnesse of the way; the danger of those mighty enemies which lye in waite for vs, and our hard en­tertainment which wee find in our innes; all which difficul­ties and dangers wee can no otherwise helpe, then by pos­sessing our soules with patience, suffering with meeknesse whatsoeuer it shall please the Lord to lay vpon vs. For when [Page 133] this vertue faileth vs, then presently we are vtterly discoura­ged, faint in our iourney and sit still; or haue our hearts hard­ned by our afflictiōs & become desperate; so as we are ready to turne back againe into the world, that we may mitigate our sorrowes by enioying carnall delights and the pleasures of sinne. Whilest wee continue heere, it is of necessity that we must suffer many afflictions; for wee were preordained to be made like to the image of our Sauiour Christ, not one­ly in glory in the life to come, of which the Apostle speak­ing saith, that 1. Ioh. 3. 2. when he shall appeare, we shall be like vnto him, but also in Rom. 8. 29. his afflictions and sufferings in this life present, as S. Paul affirmeth. And as we are predestinate, so also are wee called to suffer afflictions, as the Apostle Peter shew­eth; where speaking of suffering wrongs patiently, he saith, that 1. Pet. 2. 21. we are hereunto called; for Christ also suffered for vs, lea­uing vs an ensample that we should follow his steps. Neither is this the lot of some few alone, but of all the faithfull. For the Apostle telleth vs, that 2. Tim. 3. 12. all who will liue godly in Christ Iesus, shall suffer persecution: that Heb. 12. 6. 8. God correcteth euery sonne whom he receiueth; and that they are bastards, and no sonnes who are not thus chastized. And this our Sauiour hath fore­tolde, Matth. 10. 22 And you shall (saith he) be hated of all men for my name. And againe, Ioh. 16. 2. 20 the time shall come, that whosoeuer killeth you, will thinke that he doth God seruice: and a litle after, yee shall weepe and lament, and the world shall reioyce, &c. So hee hath taught vs, that it is Matth. 7. 13. a narrow way and straight gate, that leadeth to heauenly happinesse, which is so difficult and vn­pleasant to flesh and blood, that few will bee at the paines to find or enter into it. And the Apostle likewise telleth vs, that none shall 2. Tim. 2. 17. raigne with Christ in his glory, who doe not participate with him in his sufferings; and that Act. 14. 22. by many tribulations wee must enter into the kingdome of heauen. Now from this necessitie of suffering afflictions, we may also inferre the necessitie of patience; for as this is our cheefe stay to vphold vs in all our troubles and trials; so when we want it, we presently sinke vnder their waight; for [Page 134] as the ship which hath her ballast and burthen equally di­sposed, is speedie and safe in her passage, though shee bee deepely laden; whereas contrariwise, if either through the vn [...]kilfulnesse of them who fraught it, or the rage and furie of some cruell tempest, the burthen being tossed and tum­bled from place to place, doth lye all on one side, it is easily ouerset with euery blast, and sinketh into the sea: so if the heauiest burthen of afflictions be quietly caried with meek­nesse and patience, they will not hinder our passage to the hauen of rest; but if through impatiencie, frowardnesse, and murmuring, they be tossed in our hearts to and fro, we shall quickly sinke in this sea of sorrowes, yea so farre are wee from well bearing of our afflictions, without the helpe of patience, that without it, the best estate which this life yeel­deth, cannot giue vs comfort and contentment. But as weake [...] and sickly bodies agree well with no aire, and are not much bettered by their often remoues and changes of place, because they cary about them their distempered hu­mours, which are the causes of their disease: so hee who is fick of impatiency and peeuish discontent, agreeth well with no condition, but picketh quarrels as well against his prosperity, as affliction, and is well (as we say) neither full nor fasting; but (like those who are sick of a feauer) bitter and sweet doe alike distaste him; loathing the very sight of wholesome nourishment, because his humour maketh e­uery thing to rellishe of his aguishe distemper. Againe, from the necessitie of afflictions, wee may conclude the necessitie of patience; seeing it is our wisest way to beare that bur­then with meeknesse, which wee cannot shake off; and to follow the Lord without murmuring and complaining, when he calleth vs to suffer those afflictions, vnto which heMalus miles est qui imperatorē gemens sequi­tur. Senec. epist. 107. hath preordained vs; for (as one saith) hee is a bad souldier who followeth his commander with grudging and repi­ning; and (as I adde) a foole too, seeing if his paines and dan­gers, which hee must vndertake vpon necessitie, were vo­luntary and chearfull, hee might well hope after the conflict [Page 135] for praise and reward, whereas his repining seruice, is suffi­ciently rewarded, if it bee pardoned. And so it were not onely faithfulnesse but wisdome in vs, to beare with pati­ence and chearfulnesse the crosses which God laieth vpon vs; seeing though we grudge and complaine neuer so much, we must beare them whether we will or no, being appoin­tedDucunt volentē fata, nolentem trahunt. Clean­thes apud Senec. epist. 107. thereunto; for as one saith of fate, I may truely say of Gods prouidence, that it leadeth the willing, and the vn­willing it draweth; and therefore we are put to our choice, whether wee will beare the crosse willingly and ioyfully, with praise and reward; or else whether we will or no, with repining and murmuring, hauing onely our labour for our paines, if at lest wee escape further punishment for our im­patiency. Finally, this vertue of patience is necessary to the well bearing of these vnauoydable afflictions, as being a notable meanes to moderate and mitigate all our greefes and sorrowes; whereas if wee be destitute of this singular grace, wee shall be as much vexed and turmoyled with our impatiencie, as with all other our afflictions, it being the nature thereof, to make light crosses heauy and intolerable, whilest it doth aggrauate them by all circumstances, and maketh them worse by a false opinion, then they are in our sense and feeling. Now what follie is this to molest and dis­quiet our selues with greefe and impatiencie, when as wee are already too much disquieted with our smart and paine? and wilfully to hurt our selues, because against our wills we are hurt by others? What is this, but to adde more to our burthen, because it is alreadie too heauie? and in childish simplicity and peeuishnesse to beat the stone vpon which we are fallen; harming our selues more with our impatien­cie and foolish reuenge, then the hurt it selfe would haue done, if wee had borne it patiently? If indeed sorrow and frowardnesse would lessen & lighten our afflictions, though they be vnpleasant guests, there were some reason why wee should giue them entertainment; but seeing contrariwise, they much encrease the euill which we sustaine, by adding [Page 136] vnto the torment of the body, the torment of the mind; and doe nothing else but vexe our selues, offend others; and dis­please God▪ from whom we might expect a crowne for ourNon potest accipi dolorū et passio­num Corona, ni­si praecedat in do­lore & passione patientia. Cypri­an de bono pati­tiae. suffrings, if we indured them patiently, what reason haue we to giue way vnto them? neither is it our sufferings alone that can make vs happy; nor is it the crosse it selfe that will bring vs that glorious crowne, vnlesse wee carry it weakely and quietly, in loue and obedience to him who hath laide it vpon vs.

CHAP. III.
Of the meanes to worke in vs patience in afflictions, and first of prayer.

AND thus haue I set downe such reasons and§ Sect. 1. That heathen Philosophy yeel­deth no sound comfort in the time of afflictiō. arguments, as doe sufficiently commend vn­to vs patience in afflictions, that thereby our hearts may bee inflamed wiih the loue of so excellent, profitable and necessary a vertue, and to be moued with all desire and indeuour to vse al good meanes to attaine vnto it; now it followeth according to my order propounded, that I also shew those meanes where­by this singular grace of God, may bee eyther begun where it is not, or confirmed and increased where it is. And lest we should seeke for patience where it is not to be found, and so loose our labour, wee are to know, that it is no naturall fa­culty, which hath it beginning in our beeing; no inherent quality, fortitude or constancy, which is borne and bredde with vs; for we are naturally-peeuish and impatient, froward and fretfull, complaining and crying out in the least sense of paine; and murmuring and repining against the diuine pro­uidence, when we are neuer so little crossed of our wils. And therefore they who would find this flower of patience, must not looke for it in the barren desert of corrupted nature [Page 139] where it neuer groweth. Neyther is it to bee attained vnto by the helpe of naturall reason and Philosophy, which pro­poundeth vnto vs onely shadowes of comforts, that haue a seeming shew a farre off, but vanish away when wee seeke to catch them; and offereth vnto vs rotten props for the vp­holding of our patience; which being guilded ouer with hu­mane witte, arte and eloquence, doe seeme to be of some strength, so long as our patience being vnburthened, stan­deth vpright in it owne strength; but when it is tryed and pressed with the least waight of afflictions, then they faile, and (as it were) breake in fitters, bewraying their weakenes and insufficiency; together with the folly of those who in­uented them, and of vs who trusted in them; and like false friends they leaue and forsake vs, when needing their helpe we resort and flye vnto them. For as the heathen Philoso­phers were for the most part ignorant of the cheef causes of al afflictions; not ascribing them vnto God, and his wise and iust prouidence, but vnto fate and destiny; chance and for­tune; not looking vnto the chiefe deseruing causes, which are our sinnes, and principally the whole corruption of our nature, the ignorance of God, and the neglect and contempt of his true worship and seruice; but imagining that all hap­ned by the guidance and direction of blind fortune, which put no difference betweene the good and bad, iust and wic­ked: so accordingly they applied false remedies, and vsed medicines which were as loathsome as the disease which they sought to cure. As namely that we must beare with pa­tience that which we cannot auoide; whereas that alone is enough to make a man breake out into al impatience, when as he considereth that his miseries which are presently into­lerable; are also remedilesse, and not to bee auoided for the time to come. That it becommeth not a wise man to be pas­sionate; and that it is folly to adde to our other miseries, which are already too heauy, the waight of sorrow and vex­ation of mind, that we beare a burthen which is common to many, and that wee haue innumerable companions in our [Page 138] griefes; finally that all mankind are liable and subiect to ma­nifold miseries and afflictions, and therefore wee must not take it ill, if we be not exempted from the common lot. But in the meane time they make no mention of Gods proui­dence disposing all our afflictions, and turning them to our good; they doe not shew that they are proportioned to the measure of our strength, so as they shall neuer ouerwhelme vs; nor that they are the chastisements of a gratious Father, and the fruits of his loue; nor that they are by him made pro­fitable for the aduancing of our spiritual estate, the inriching of vs with heauenly graces, and the furthering of our eter­nall saluation. Finally they put vs in no hope and assurance that God is present with vs in all our troubles, and in his good time will deliuer vs out of all our afflictions; & there­fore they are not to be resorted vnto by those that lye vn­der the crosse, as being but miserable comforters, who only vtter some magnifique and glorious speeches, which haue no sound ground of reason to rest vpon; and require great matters of their Disciples; but doe not with any waight of argument arme their patience and resolution, nor inable them to performe that which is required of them.

But if we would haue sound comfort in all our crosses and§ Sect. 2. That we haue by nature no true patience, but that it is Gods free gift. afflictions, we must seeke for it in the word of God, & care­fully vse those meanes which are there prescribed for the strengthening and increasing of our patience. And these may be referred to two generall heads, namely prayer, and meditation. The first and cheefe meanes of patience and comfort in all our troubles, is that wee daily haue our re­course vnto God by feruent and effectuall prayer, where [...]n we are to craue, that by his holy spirit hee will worke in vs these gifts and graces, whereby we may bernabled to beare afflictions, for howsoeuer we seeme in the time of prosperity so constant, comfortable and couragious, that nothing can dismay vs▪ yet no sooner is the sun of worldly happines set, but presently all our comfort is cooled, and ioy quenched; and being nipped and pinched with the frost of affliction, we [Page 139] breake out into all impatiency, and passe our time in horror and despaire; for naturally we abhorre afflictions, and all cha­stisement Heb. 12. 11. is for the present greeuous, as the Apostle speaketh, so that we tremble when we doe but heare of their approa­ching; shrinke and pull backe the shoulder when wee are called to beare the crosse, and impatiently crye out and complaine when we are but touched. Neither is this feare of afflictions a corruption onely of our natures, but a crea­ted quality, which may be without sinne, as we may see in the example of our Saniour Christ, who earnestly desired that he might not drinke of that bitter cup of affliction, and was brought into such an agony that hee sweat water andLuk. 22. 42. 43. 44. blood, so as hee needed to haue an Angell sent to comfortMatth. 27 46. him. And when he was put to drink the dregs of this loath­some potion, he was forced to cry out, my God, my God, why hast thou forsaken me. The which abhorring & lothing of the crosse in Christs most holy nature, was iust and lawfull, be­ing ioyned with patience, obedience and conformity to Gods wil; because we are euen by the Law of nature bound to seeke our owne preseruation, and to shunne all causes and occasions which may hinder our happines, but beeing ioyned with our corruption, it becommeth vnlawfull and wicked, making vs to breake out into all impatiencie, and to murmure and repine against God. So that naturallie we haue no patience or comfort in our afflictions, but it is the free gift of God, as the Apostle implyeth whereas hee saith, that it was giuen to the Philippians to suffer for Christ, be­causePhil. 1. 29. Gal. 5. 22. no man can suffer as hee ought vnlesse hee receiue it of God. So elsewhere hee maketh this patience a fruit of the spirit; and affirmeth that it is God alone who doth comfort vs 2. Cor. 1. 4. Rom. 15. 5. 2. Cor 1. 3. Phil. 4 13. in all our tribulation. And heereof it is, that this is made one of his royall titles; The God of patience and consolation; and the Father of mercies and God of all comfort. By whose power assisting vs, and spirit inabling vs, wee who can neither doe no [...] suffer any thing of our selues, can doe all things, as the Apostle speaketh.

In all our afflictions therefore we must haue our recourse vnto God by earnest and effectuall prayer, that wee may§ Sect. 3. Reasons mouing vs to prey when we are afflicted, first, because God then requireth vs to performe this duty. from him receiue this comfort and patience which we haue not of our selues; and in his good time haue helpe and deli­uerance out of all our troubles. Which duetie that wee may performe let these reasons perswade vs; First, because as the Lord doth at all times require, that we should performe vn­to him this duty of his seruice, so more especially in the time of affliction & tribulation. Call vpon me (saith he) in the day of Psalm. 50. 15. Iam. 5. 13. trouble, so will I deliuer thee, and thou shalt glorifie me. And a­gaine, is any among you afflicted? let him pray: Is any merry? let him sing Psalmes. So hauing foretold the afflictions of his Church for their iniquities, he willeth them to returne vnto the Lord their God by true repentance, and to call vpon him; and not onely requireth that they should pray, but also teacheth them a forme of inuocation. Take vnto you words Hos. 14. 2. 3. (saith he) and turne to the Lord, and say vnto him, take away all iniquity, and receiue vs gratiously; so will we render the calues of our lips. And thus our Sauiour Christ at the approaching of his owne passion, and his Disciples affliction and persecuti­on, which was to follow thereupon, doth inioyne them af­ter a more speciall manner, that they should watch and pray, Matth. 26 41. Luc. 21. 36. that they did not enter into tentation. And hauing foretolde the great miseries and tribulations which should follow his ascension, vpon the people of the Iewes, and all the Church before his second comming to iudgement, he doth prescribe this as a speciall and most soueraigne antidote and preserua­tiue against all these euills, that they should watch and pray continually, that so they might bee thought worthy to escape all these things which should come to passe.

Secondly, wee must in our afflictions flye vnto God by§ Sect. 4. The second Rea­son, because it is a maine end why God afflicteth vs prayer, because it is one especiall ende wherefore the Lord correcteth vs; for as the louing and kinde mother causeth strangers to affright her tender and dearely loued childe, when he neglecteth her, & taketh delight to stray from her, that so shee may heereby preuent the danger of losing him, [Page 141] and may cause him to returne vnto her for safeguard, and to cast himselfe into her armes, heereby inflaming his loue more towards her, and increasing his confidence in her pro­tection: So doth the Lord our gratious Father cause these bugbeares of afflictions to meete and terrifie vs, when wee are straying from him, that wee may flee into his armes for helpe and succour; and suffereth vs to be depriued of other helps and comforts, that wee may with fulnesse of affiance rest wholy vpon him; wheras if either we were not at all af­flicted, or had other succours whereunto we might resort in the time of our distresse, we would not seeke vnto him at all, or at least, after a cold and loose manner. And this end the Lord expresseth, where he saith, vnto his people Israell, that Ashur should not be able to cure the wound of their affli­ctions; and that he would be vnto Ephraim as a Lion, and as a Lions whelpe to the house of Iuda, rending and tearing them with afflictions and miseries, and that he would spoyle, goe a­way and take them with him, as a pray which none should res­cue,Hos. 5. 14. 15. and that he would goe and returne to his place, clouding from their sight the beames of his loue and fauour, till they acknowledged their fault, and sought him diligently. The which his end he attaineth vnto in all the faithfull, as appea­reth by the words following; In their affliction (saith he) they Chap. 6. 1. will seeke me diligently, saying, come and let vs returne vnto the Lord▪ for he hath spoiled, and he will heale vs; hee hath wounded, and he will bind vs vp. So the Prophet Esay speaking of theEsa. 26. 16. faithfull in their afflictions, saith, O Lord in trouble haue they visited thee, they powred out a prayer when thy chastening was vpon them.

Thirdly, Gods gratious promises of hearing our prayers,§ Sect. 5. The 3. reasō takē from Gods gra­tious promises of hearing vs in the time of trouble. Matth. 7. 7. and granting our requests, may be an effectuall argument to mooue vs to the performance of this dutie, when we most neede his helpe, thus generally hee willeth vs to aske and it shall be giuen vs, to seeke and we shall finde, to knocke and it shall be opened vnto vs, for whosoeuer asketh, receiueth, and hee that seeketh findeth, and to him that knocketh, it shall bee opened. So [Page 144] our Sauiour hath assured vs that, whatsoeuer wee shall aske 1. Ioh. 5. 14. 15 the father in his name he will giue it vs. And the Apostle Iohn telleth vs, that we haue his assurance in Iesus Christ, that if we aske any thing according to his will, he heareth vs. And if wee know that he heareth vs, whatsoeuer we aske, we know that we haue the petitions that we haue desired of him. Yea so readie is the Lord to harken vnto the suites of those that pray vnto him, that when he seeth this disposition in them, he promi­seth, that before they call, he will answere; and whilest they speak, Esa. 65. 24. he will heare. But as God hath generally bound himselfe by promise to heare and helpe those that cal vpon him, so more especially such as flee vnto him by prayer in the time of their affliction; according to that of the Psalmist; call vpon me in the day of trouble, so will I deliuer thee, and thou shalt glorifie Psal. 50. 15. & 91. 15. Psal. 145. 19. me. And againe, speaking of those that loue God, hee saith, He shall call vpon me, and I will heare him, I will be with him in trouble, I will deliuer him, and glorifie him. And else where; he will fulfill the desire of them that feare him; he also will heare their cry, and will saue them. And this promise the Lord doth specially fit to his Church and chosen people; namely, that if for their sinnes they were led into captiuitie by their ene­mies,Deut. 4. 29. 30 31. and if from the land of their captiuitie they would seeke the Lord their God, they should find him, if they did seeke him with all their heart, and with all their soule, &c. And particularly it is applied to Iob by one of his friends; If (saith he) thou wilt early seeke vnto God, and pray to the Al­mightie; Iob. 8. 5. 6 if thou be pure and vpright, then surely he will awake vp vnto thee, and he will make the habitation of thy righteous­nesse prosperous. And these are the promises which are made vnto those who call vpon God in the time of their trouble; which who so applieth vnto himselfe vpon the performance of this duty, shall in the day of his affliction finde singular consolation; and out of the death of sorrow and despaire, shall be raised to the life of true ioy and comfort. And this Dauid found in his owne experience, where speaking ofPsal. 119. 50. these gracious promises, he saith, that they are his comfort in [Page 145] trouble, and that he is by them quickned, and as it were, resto­red to life againe.§ Sect. 6. The fourth rea­son, because the Lord is our sole Sauiour and de­liuerer, and from him alone we haue deliuerāce from afflictions, or patience to beare them.

Fourthly, wee must in the time of our affliction haue our recourse vnto the Lord by prayer, because he is our sole Sa­uiour and deliuerer; for if euery man out of reason and dis­cretion will resort vnto those, in their troubles and dan­gers, of whose loue and power they are most assured; yea if the bruite creatures by instinct of nature will flee thether in their extremities, where their cheefe refuge is; then by the same reason ought we in all our tribulation and calamities to flee vnto the Lord for helpe and deliuerance, seeing his loue is matchlesse, and his power infinite. For hee is our cheefe strength, our rock, our fortresse, and deliuerer; he is our Psal. 18. 2. & 46 1. sh [...]eld, the horne of our saluation and our refuge: as Dauid cal­leth him, he is our hope and strength, and helpe in troubles rea­dy to be found, as else where he speaketh, and he is approued thus to be by the manifold experience of his Church and chosen people, for in the palaces of mount Sion God is knowne Psal. 48. 3. for a sure refuge. It is he that deliuereth vs out of al our aduersi­ties and tribulations, as holy Samuel affirmeth; he is good, and 1. Sam. 10. 19. as a strong hold in the day of trouble, and he knoweth them that Nahum. 1. 7. trust in him, as the Prophet Nahum teacheth vs. Hee is our king that protecteth vs, our father that taketh care for vs, our husband and head, who loueth vs as his spouse and members; and therefore to whom should wee his subiects, children and spouses, resort to flee in the time of our dangers and distresse, but vnto this our powerfull and glo­rious king; our carefull father and louing husband? Especi­ally considering that as the Lord is our cheefe hope and helpe, from whom wee may expect deliuerance from affli­ctions, or patience to beare them; so he hath appointed prai­er as the onely meanes for the obtaining of these benefits; for as the louing and wise parent hath in himselfe a disposi­tion to bestow all things needfull vpon his deare child, and sometime to pardon his fault when hee hath offended him, and sometime to content himselfe with the taking of lesse [Page 144] correction on him then it deserueth; yet doth hee expect that his sonne in all dutie and humilitie, should intreate these fauours from him; and will neither bestow his gifts before hee sue vnto him for them; nor pardon the offence committed, before hee humble himselfe, acknowledge his fault, and craue pardon; nor yet ceaseth willingly from lay­ing on stripes when hee hath begun to chastize him, till hee haue promised to amend, and desireth to be spared. Euen so our gracious and louing father is alwaies most ready to bestow his gifts and blessings, to pardon our sinnes, and to cease correcting of vs, because hee taketh no delight in our smart and paine; but yet vpon this condition, that wee sue vnto him for these fauours, and (as it were) by the hand of prayer take these benefits out of the rich treasury of his bounty and goodnesse. And this the Apostle Paul implyeth, for though hee were perswaded that he should be freed outPhilem. 22. of his imprisonment, and set at liberty, for the further seruice of God & benefit of his church, yet he requireth the praiers of Philemon & the rest of the Saints, as the meanes of his in­largement.Act. 12. And thus also Peter was freed from his chaines, & as it were drawne out of the iawes of death; but it was at the instant sute of the faithfull, as the holy Ghost noteth. So though the Lord were purposed to adde fifteene yeeres to the life of Ezechias, and to acquit him from the sentenceEsa. 38. of death pronounced against him, yet hee doth not assure him of it till he had humbled himselfe, and powred out his soule by feruent and effectuall prayer. And therefore if in our wants, miseries and afflictions, wee would haue helpe from God, either for deliuerance or patience; let vs vse this meanes which hee hath sanctified for this purpose; and see­ing God doth require it at our hands, let vs goe boldly vnto Heb▪ 4. 16. the throne of grace, that we may receiue mercy, and finde grace to helpe in time of need. Seeing hee doth not deny helpe vnto any that sue vnto him for it; let vs flee to him for succour in all our wants and dangers, according to that of the Psal­mist;Psal. 6. 5. 2 Because thou hearest the praier, vnto thee shall all flesh [Page 145] come. And when wee are assaulted by our enemies, and pur­sued by them that hate vs, let vs with Dauid cry out vntoPsal. 60. 11. & [...]08. 12. 2. Cor. 20. 12. him: giue vs helpe against trouble, for vaine is the helpe of man. And say with good Iehosaphat, O our God, wilt thou not iudge them? for there is no strength in vs to stand before this great multitude that commeth against vs, neither doe we know what to doe, but our eies are towards thee. And as prayer is the meanes of deliuerance out of afflictions, so also of obtaining pati­ence to beare them, so long as it pleaseth the Lord to con­tinue them vpon vs: in which respect patience and prayer are by the Apostle fitly ioyned together, Reioycing (saith he) in hope, patient in tribulation, continuing in prayer. Neither inRom. 12. 12. truth can there bee a stronger prop to vphold our patience, then feruencie in prayer; both because it receiueth heereby vertue and encrease from God, and hath the measure thereof doubled by his holy Spirit, according to that of the Apostle,Iam. 1. 5. if any of you lack wisdome (namely that special wisdome which enableth vs to beare the crosse with comfort and patience) let him aske of God, which giueth to all men liberally, and re­proacheth no man, and it shall be giuen vnto him; and also be­cause it much easeth vs of our greefe, and lighteneth our hearts of the burthen of our afflictions, when as we can lay open our grieuances before God, and powre out our com­plaints into his boosome. For if it bee an ease to an afflicted minde, when as a man hath some speciall and deare friend, to whom he may communicate his greefes, & make knowne his troubles and discontents, that at least hee may be pitied and bemoned of him, though he haue no power or abilitie to releeue and helpe him: then how much more ease and comfort shall wee finde in laying open the causes of our greefes before God our heauenly father? who as he infinite­ly§ Sect. 7. The fifth reason, is because in our afflictions it is the most fit and seasonable time for prayer. excelleth all mankind in tender loue, pity and compassi­on, so he is able, when as it shall bee most for his glory and our comfort, to free and▪ deliuer vs out of all our miseries and afflictions.

Fifthly, we must in all our troubles haue our recourse vnto [Page 148] God by prayer, because it is the most opportune, fit and sea­sonablePsal. 50. 15 time for this holy exercise; and this may appeare, not onely because the Lord, infinite in wisdome, and know­ing what actions best sort with all times and occasions, doth more especially inioyne vs to call vpon him when wee are in trouble and affliction: but also because we are then most readie and best disposed to the performance of this reli­gious dutie; and that with greater efficacie and feruencie then at other times. For if euer we will poure out our soules before God by prayer, we will doe it in our misery and ad­uersitie; and though we haue neglected it in the time of our peace and flourishing prosperity, yet if we haue any spark of grace in vs, we will resort vnto God, when with the rod of affliction we ar whipped vnto him; according to the saying of the Prophet, O Lord, in trouble they haue visited thee, they Esa. 26. 16. poured out a praier when thy chastening was vpon them. And howsoeuer euē Gods dearest seruāts are in the time of their health and worldly welfare, loose and slack, cold and negli­gent in their suits and supplications, rouing in their pray­ers at large, and vttering them weakly and remisly; like ri­uers in a large current or spacious plaine; yet are they in their afflictions and miseries most zealous and feruent, ve­hement and almost violent in preferring their suits; and then their prayers like strong streames in narrow straights, issue from their troubled soules with vnresistable force, and admit of no stop and opposition. An example whereof we haue in the afflicted Church of Iuda, of whom it is said, that their heart cryed vnto the Lord, O wall of the daughter of Sion, let Lam. 2. 18. 19 teares run downe like a riuer day and night; take thee no rest, neither let the apple of thine eie cease. Arise, cry in the night, in the beginning of the watches, poure out thine heart like water before the face of the Lord, lift vp thine hands towards him for the life of thy young children, that faint for hunger in the cor­ners of al the streets. And the like we may see in the practiseEsa. 38. 14. of Hezechias, who when his soule was afflicted, is said in the feruency of his spirit, to haue chattered like a crane or swal­low; [Page 149] and in holy Dauid, who in his greatest calamities and distresses, did make his most feruent and effectuall prayers, as we may see in many of his Psalmes.

Lastly, the example of all Gods seruants from time to§ Sect. 8. The last reason taken from the example of Gods Saints. time, who haue most diligently and zealously performed this duty of prayer and inuocation in their afflictions and tribulations, may serue as a strong inducement to moue and perswade vs to follow the like practise. Thus Dauid in all his afflictions fleeth vnto God as vnto his rocke, castle and strong holde, by whom alone he was safeguarded from dan­gers; and as vnto his deliuerer, and mighty Sauiour, who freed him out of all troubles, and plucked him out of the iawes of death. The Lord (saith hee) is my rocke and my for­tresse, and he that deliuereth me, my God and my strength, in Psal. 15 2. 3. 4. 6 him will I trust, my sheeld, the horne also of my saluation, and my refuge▪ I will call vpon the Lord, which is worthy to be prai­sed, so shall I be safe from mine enemies. The sorrowes of death compassed me, and the floods of wickednesse made me afraide, &c. But in my trouble did I call vpon the Lord, and cryed vnto my God. And he heard my voice out of his temple▪ and my cry did 2▪ King. 1. 2. 14. 15. & 20. 2. 3. come before him, euen into his eares. So Hezechiah when he was to be beseidged with the mighty host of Senacherib, and also when the sentence of death was by the Prophet, as Gods ambassadour, pronounced against him, resorteth vn­to God by prayer, as vnto his onely refuge. The ProphetIon. 2. 1. 2. Ionas likewise when he was in the Whales belly, prayed vn­to the Lord his God, and said, I cryed in mine affliction vnto the Lord, and he heard me▪ out of the belly of hell cried I, and Nehem. 9. Dan. 9. thou heardest my voice. The like duety was performed by Ne­hemiah and Daniel when they were in captiuitie in the be­halfe of themselues and of their people. So the disciples be­ing tossed with a cruell tempest; and now ready to sink, flee vnto Christ by prayer▪ crying ou [...] Lord saue vs, we perish. AndMath. 8. 25. the Apostle Paul in the behalfe of the Collossians, prayeth vnto God, as vnto the onely fountaine of all these gifts and graces, that hee would strengthen them with all might,Col. 1. 12. [Page 150] through his glorious power, vnto all patience and long suf­fering with ioyfulnesse. Neither hath this beene the practise of these few about, whom I haue produced for examples, but of all Gods faithfull seruants in all their distresses; and there­fore the Psalmist reckoning vp a number of afflictions, wherewith the Church and people of God were tossed and turmoyled, maketh this the conclusion of all, and (as it were) the foote of his song; then they cryed vnto the Lord in their troubles, and be deliuered them out of their distresse. But abouePsal. [...]07. 6. al is the example of our Sauiour Christ, who being to drinke of thi [...] bitter cup of most grieuous afflictions, doth powre out his soule before his Father in most feruent prayers; and as the Apostle speaketh. In the dayes of his flesh did offer vp pray­ers Heb. 5. 7. and supplications with strong crying and teares vnto him, that was able to saue him from death, and was also heard in that which he feared. And therefore if he who was the deere and onely sonne of God, had not those things which hee desired in the time of his afflictions, but by the meanes of frequent and hearty prayer; how shall we thinke that God will of his owne accord, without our intreating bestow vpon vs those gifts and graces which wee need, or send vs deliuerance out of all our troubles? But if these examples seeme too high for our imitation, as being taken from the practise of such saints of God, who had attained to a great measure of excellencie and perfection; let vs set before vs the example of Manasses, who though in the time of his prosperity, he fled from God and forsooke him, committing all outragious wickednesse both against him and the whole church; yet when he was in tribulation he prayed vnto the Lord his God, and humbled him­selfe greatly before the God of his Fathers, and praying vnto him 2. Chron. 33. 12. 13. God was intreated of him, and heard his prayer and brought him againe to Ierusalem into his kingdome. Yea euen the heathen mariners though they were ignorant of God and his true re­ligion, yet by the very light of nature they were guided to the performance of this duty in the time of their extremitie and danger, crying euery man to his God for helpe and deli­uerance.Ion. 1. 5. [Page 151] And the Niniuites likewise when they heard de­structionChap. 3. 8. denounced against their citie by the Prophet of God, fasted, put on sack cloath, repented of their sinnes, and cryed mightily vnto God. And therefore if wee would bee conformable vnto the practise of all the saints, and our Saui­our Christ himselfe; yea if we would not be worse then Ma­nasses, the most outragious sinner that euer obtained grace and saluation; or then the very heathens themselues, who be­ing ignorant of the knowledge of the true God, had onely the light of nature to be their guide, let vs in all our troubles and afflictions flee vnto God by feruent and effectuall pray­ers, that so wee may eyther bee deliuered from the burthen of the crosse, or haue strength to beare it with patience, comfort and ioy in the holy Ghost.

CHAP. IIII.
Of the things which God requireth in the person of him who is to make an acceptable prayer, in the time of affliction.

AND these are the reasons which may moue§ Sect. 1. The first thing required in the person is, that he be regenerate & sanctified. vs to performe this duty of prayer in the time of our afflicitons; now that wee may pray with assurance to haue our suits and petiti­ons granted, there are diuers things requi­red; some whereof respect the person of him that prayeth; and some the prayer it selfe. In respect of the person, that wee bee regenerate, sanctified, and the sonnes of God by a­doption and grace; that so hauing receiued the spirit of a­doption, Rom. 8. 15. 26 we may crye in our hearts Abba, Father; for wee know not how to pray as we ought, but this spirit helpeth our in­firmities, and maketh request for vs, with sighes and groanes which cannot be expressed, framing our praiers (not according to the lusts of our owne flesh, but the holy wil of God. And if we be thus qualified, we may be assured, that we shall haue [Page 152] our spirits grāted; for what request can God deny which his holy spirit inditeth, and maketh? or how shal we not obtaine that grace and mercy from him, which is consonant to his most iust and holy will? Besides the Lord hath bound him­selfe by his most free promises, that hee will heare the pray­ers of his faithfull and righteous sonnes and seruants, and will grant vnto them that loue and feare him all their suites and requests: so the Psalmist saith, Psal. 34. 17. & the righteous crye and the Lord heareth them, and deliuereth them out of al their trou­bles, and elsewhere; 84. 11. the Lord will giue grace and glory, and no good thing will be withhold from them that walke vprightly, so by the same oracle the Lord deliuereth this gratious an­swere: Ps. 91. 14. 15. Because he hath loued me therefore will I deliuer him, I will exalt him because he hath knowne my name; hee shall call vpon me and I will heare him; I will bee with him in trouble, I will deliuer him and glorifie him. And againe hee saith, that God will and 145. 19. fulfill the desire of them that feare him, hee also will heare their crye and will saue them. So our Sauiour promiseth, that Iohn 15. 7. if we abide in him and his words doe abide in vs, then wee may aske what we will, and it shall be done vnto vs. And his be­loued Apostle teacheth vs, that 1. Iohn 3. [...]2. whatsoeuer wee aske, wee re­ceiue of him because we keepe his commandements, and doe the things which are pleasing in his sight. Yea this was a receyued axiome among the Iewes, and therfore the blind man here­in appealeth to their owne knowledge, Ioh 9 31. we know (saith he) that God heareth not sinners, but if any man bee a worshipper of God, and doth his will, him heareth he. And therefore howsoe­uer the Apostle attributeth much to prayer, yet all is limited to the prayer of a man who is iust and righteous; the prayer (saith he) of a righteous man auaileth much, if it be feruent. So that if we would pray in assurance of Faith to bee heard, and haue our requests granted, we must be sanctified and purged from our corruptions; and therefore these are well ioyned together by the Apostle, 1. Tim. 2. 8. I will (saith he) that men pray eue­ry where, lifting vp pure hands without wrath or doubting. For if we come vnto God defiled and polluted with our naturall [Page 153] corruptions; and ouerburthened also with our manifold and haynous transgressions and actuall sinnes; the Lord will not heare vs; neyther can we hope that our prayers and suits can be acceptable vnto him, when our persons are odious in his sight. Manifold testimonies of holy Scripture might bee al­leaged to this purpose, the Prophet Dauid saith, that if Psalm. 62. 18. hee should regard wickednesse in his hart, the Lord would not heare him. And the wise man telleth vs, that Pro. 15. 8. 29. the sacrifice of the wicked is an abhomination to the Lord; but the prayer of the righteous is acceptable vnto him; that the Lord is farre from the wicked, but heareth the prayer of the righteous, and that and 28. 9. he who turneth away his eare from hearing the Law, euen his prayer shall be abhominable. So the Prophet Esay telleth the Iewes, that there was in God no want of loue to heare their prayers, nor want of power, to effect their desires: but the onely let and impediment was their sinnes, which like a wall of separation, or thicke and impenetrable cloud, did hin­der their prayers from ascending vnto God, and his bles­sings and benefits from descending vnto them. Esa. 59. 1. 2. See ver. 9. 10. 11. 12. and Ierem. 14. 12. Iob. 27. 9. Iohn. 9. 31. Beholde (saith he) the hand of the Lord is not shortened, that it cannot saue, neither his eare heauy, that it cannot heare, but your ini­quities haue separated betweene you and your God, and your sins haue hid his face from you, that hee will not heare. The which heauy iudgement the Lord had before threatned against them, for their hainous transgressions; Esa. 1. 15. when you shall stretch out your hands (saith hee) I will hide mine eyes from you, and though you make many prayers I will not heare, for your hands are full of bloud. So the Prophet Ezechiell threatneth them from the Lord, that for their grosse idolatry and bloodie cruelty, he would not heare their Ezech. 8. 18. prayers in the day of their afflictions, though they did crye in his eares with a loud voice. And the Prophet Micah. 3. 4. Michah to the same purpose; Then (saith he) shall they crye vnto the Lord, but he will not heare them: hee will euen hide his face from them at that time, because they haue done wickedly in their works. And therfore if in our afflictions we would make our prayers with any hope to be heard, let [Page 154] vs not approach vnto God in our sinnes; and according to the exhortation of the Apostle, 2 Tim. 2. 19. Let as many as call vpon the name of the Lord, depart from iniquity. For as the Psalmist teacheth vs, the Lord imputeth it as great Presumption to the wicked, that they take Psal. 50. 16. his holy ordinances into their mouths, & he hateth the very sacrifices of praier and thanks­giuing which are offered vnto him by impure hands, & vn­hallowed lips. There is no man in his right wits would come as a sUiter vnto his Prince, and bring his accuser with him, who is ready to testifie and proue to his face his treason and rebellion; much lesse would any present himselfe before so great and powerful a maiesty, to make petition for some be­nefit after he had killed and murthered his Soueraignes only sonne and heyre, hauing stil in his hand the weapon where­with hee committed this wicked act, imbrued and defiled with his bloud: There is no adulteresse so shamelesly impu­dent, who would desire pardon of her iealous husband, ha­uing still her louer in her armes, with whom shee hath often committed filthines in times past, and is resolued againe to commit it for the time to come: or if any be so mad to make such suits in this odious manner, they are sure to be repulsed, and to find wrath and vengeance, where they look for grace and mercy: but thus doe they behaue themselues towards God, who remaining polluted with their sinnes doe offer vp their prayers vnto him; for they bring their accusers, euen their defiled consciences and crying sinnes, which continu­ally accuse and condemne them, and call for that due iudg­ment and punishment which they haue deserued: they bring the weapon into Gods presEnce, (euen their sinnes) where­by they haue crucified and slaine the onely Sonne of God; and they present themselues into Gods presence to sue for grace; imbracing still with ardent loue and affection the world and worldly vanities, with whom they haue often committed spirituall whoredome, with a purpose to conti­nue still in their former vncleannesse; and therefore let not such fondly imagine that the Lord will heare them, and [Page 155] grant their suites, but rather expect that in his terrible wrath he will take vengeance on them, and turne their tem­porarie afflictions, into hellish torments and euerlasting punishments.

Yea (will some say) but this is but small comfort to thoseSect. 2. That being in our selues sin­ners, we are made righteous by faith in Christ, and pur­ged from the corruption of sin by repentance, and so are heard of God when we pray vnto him. who are in affliction, to heare that God onely regardeth the prayers of the righteous, and that he heareth not the prayers of thē who come vnto him in their sins; for who is righteous, and sinneth not daily? And what other cause is there of our afflictions, but our sinnes, which God in his iustice cor­recteth and punisheth? To which I answere, that howsoeuer we are all naturally defiled with originall corruption, and haue the reliques of sinne remaining in vs, euen to the day of our dissolution; and though wee continually adde heere­unto innumerable actuall transgressions; yet wee may ap­peare righteous before God, and bee as cleane purged from all sinne, as if wee had neuer fallen into it; as first when wee lay holde vpon Christ by a true and liuely faith, and doe ap­ply vnto vs his obedience and merits; for then our vnrigh­teousnesse is couered with the rich roab of his perfect righ­teousnesse, and our corruptions are washed and cleansed a­way in his most precious bloud, whereby it commeth toEsa. 1. 18. passe, that though our sinnes were as crimson, they shall be made as white as snow; and though they were as red as scarlet▪ they shal be white as wooll, as the Lord hath promised. And this is the purging of iustification, whereby God in Christ doth freely forgiue al our sins, and reputeth vs as iust and righteous. But besides this, there is also a purging away of our sin and cor­ruption by sanctification, when by vertue of Gods spirit & a liuely faith, we are made partakers of the power of Christs death, which mortifieth the flesh & the lusts thereof, and the power of his resurrection, whereby wee are raised to holy­nesse and newnesse of life. And hereof it commeth to passe, that though sinne dwell in vs, yet it doth not raigne in vs; though some reliques thereof remaine in vs, yet wee are not reputed sinners before God; not onely because we haue re­ceiued [Page 156] the grace of iustification, and so haue all our sinnes forgiuen, and are clothed with the perfect righteousnesse of Christ, applyed vnto vs by a liuely faith; but also the grace of sanctification, whereby the power of sinne is abated in vs, and all our corruptions, partly mortified, and partly de­puted to mortification, and shall at last bee fully abolished. And therefore seeing our sinnes haue receiued a mortall wound, and still languishe vnto death, we cannot properlie be called sinners, seeing it is dead to vs, and wee to it; but iust and righteous, because righteousnesse and holinesse is begunne in vs by vertue of Gods spirit, regenerating and sanctifying vs, and shall daily grow and encrease, vntill it come to full perfection; neither can sinne bee said to liue in vs, being appointed to death and finall abolishment; but ra­ther to be crucified and destroied, euen as wee commonly say of a condemned person, that he is but a dead man, when as hee is condemned and deputed to death, though hee be not as yet brought forth to execution. And in these respects and no other were the saints of God in the Scriptures, called righteous and iust, and had all the gracious promises of the Gospel applyed and made good vnto them; not that they were free from sinne, for there is no man righteous that doth Eccles. 8. 22. Iam. 3. 2. good and sinneth not, and in many things wee sinne all; nor be­cause there way any perfection in their legal righteousnesse, or any full and exact conformitie with the law of God; but because they were iustified by Christs righteousnesse, appli­ed by faith, and were sanctified by his holy spirit: the which their sanctification was (like ours) imperfect, consisting in a sight and sense of their corruptions, and an hearty sorrow for them; and also in a sincere desire and earnest endeauour in the vse of all good meanes appointed by God, to mortifie these corruptions, forsake all their sins, and serue the Lord with vpright hearts, in the contrary duties of holinesse and righteousnesse. And therefore if we be indued with this liue­ly faith, and labour in the practise of sanctification, then shall not wee be reputed sinners, but be accepted as iust and [Page 157] righteous in Gods sight; and consequently haue full right and interest vnto all Gods gracious promises; and particu­larly to those which assure vs of deliuerance out of all our afflictions, or of strength and patience to beare them with ioy and comfort.

But yet it is not enough that we be perswaded of our iu­stificationSect. 3. That we must shew our faith by our repentāce and our repen­tance by the fruits thereof. by Christs righteousnesse applyed by faith, and of our sanctification by his holy spirit, vnlesse we approue them both to our selues and others, by the fruits of vnfained re­pentance, whereby (as it were by sense and motion) this spirituall life is made knowen to the glory of God and our owne comfort; and vnto this God requireth that we should not onely in generall bewaile and forsake all our sinnes; but especially and principally, those which we thinke to be the causes and occasions of our present crosses and afflictions; and then when the causes of our calamities and tribulation are taken away, these miserable effects also shall soone cease and be remoued. And if wee thus draw neere vntoIam 4. 8. God by vnfained repentance, hee will also draw neere vnto vs heare our prayers and deliuer vs out of all our afflicitons; if we will cleanse our hands, and purge our hearts, and sor­row and weepe because of our sinnes, turne our laughter in­to mourning▪ and our ioy into heauinesse, and humble our selues before the Lord, hee will lift vs vp, as the ApostlePsal. 34. 18 speaketh. For the Lord is neere vnto them that are of a con­trite Esa. 66. 2. heart, and will saue such as be afflicted in spirit, as the Psal­mist telleth vs. And this is his owne gracious promise by the Prophet Esay, that he will looke vnto him, euen vnto him, that is poore & of a contrite spirit, who trembleth at his words. From which mercy, the greatnesse and multitude of our sins cannot exclude vs, so that wee turne vnto the Lord by vn­fained repentance, as wee may see in the example of the Iewes; whom though the Lord had taxed and accused by his Prophet to be most haynous and notorious offenders, yet he offereth them mercy vpon the condition of their re­pentance. Wash you (saith he) and make you cleane, take away Esa. 1 16. 18. [Page 158] the euill of your workes from before mine eies, cease to doe euill, learne to doe well, &c. and then, come and let vs reason toge­ther, saith the Lord, though your sinnes were as crimson, they shall be white as snow, though they were red like skarlet, they shal be as wooll.

And this is that repentance which must continually bee§. Sect. 4. That repenting of our sins, we must make hūble confession of thē. renewed when we present our selues in prayer before God, euen as we daily and hourely renew our sinnes; with which we must ioyne as an inseparable companion, an humble confession of all our transgressions, together with an vn­fained acknowledgment, that by reason of them, wee are vtterly vnworthy of Gods least mercy, and most worthy if he should enter into iudgment with vs, not onely of those light and momentany afflictions which lye vpon vs, but also of the fearfullest of Gods plagues in this life, and of euerla­sting destruction, death and condemnation in the life toPsa. 103. 8. come; and finally, that it is Gods wonderfull mercy that he dealeth so fauourably with vs, not punishing vs according to the merit of our sinnes, but like a gracious father with all loue and tendernesse for our amendement. Concerning the confession of our sinnes, whereby wee lay them open before the Lord, wee are encouraged thereunto by Gods most gra­cious promises; namely, that if wee confesse and forsake our Pro. 28. 13. 1. Ioh. 1. 9 sinnes, we shall find mercy; and that if we acknowledge our sins, he is faithfull and iust to forgiue vs our sinnes, and to cleanse vs from al vnrighteousnes. And contrariwise, we are terrified frō the neglect thereof by Gods seuere threatnings; for hee that hydeth his sinnes, or denyeth them, shall not prosper; because he maketh God a liar, who by his word conuinceth all men of sinne, as it is in the same places. So the Lord threatneth that seeing the Iewes said, that surely Gods wrath should Ierm. 2. 35 turne from them, because they were guiltlesse, therefore he would enter into iudgement with them, because they said, wee haue not sinned. In regard whereof Iob professeth, that though he were Iob. 9. 15. 21. iust, yet he would not answere, but would make supplication to his iudge; and that though hee were perfect, yet because he did not [Page 159] know his owne soule, therefore did he abhorre his life. And of both this displeasure of God threatned against those who hide their sinnes, and of this mercy promised to those that acknowledge and confesse them, Dauid had experience; for he saith, that being in affliction, and hauing Gods handPsal. 32. 3. 5. heauie vpon him, and holding his tongue, his very bones con­sumed, though he roared all the day. But then (saith hee) I acknowledged my sinne vnto thee, neither hid I mine iniquitie: for I thought I will confesse against my selfe my wickednesse vnto the Lord, and thou forgauest the punishment of my sinne. And of this we haue innumerable examples in the Scriptures. As in the Israelites, who being afflicted for their sinnes do con­tinually after their repentance, make their humble confessi­on of their wickednesse, as an introduction vnto their prai­ers for helpe and deliuerance, as wee commonly read in the history of the Iudges and the Kings. Thus also in the time of their captiuity, they cry out vnto God; We haue sinned, we Lamen. 3. 42. haue rebelled, therefore thou hast not spared. So Iob in the time of his affliction, maketh the like confession vnto God; I haue Iob. 7. 20. sinned (saith he) what shall I doe vnto thee, O thou preseruer of men? And Dauid likewise, as appeareth throughout the whole booke of the Psalmes. Yea not onely these and all o­ther the Saints of God, but euen Pharaoh himselfe, who inExod. 10. 16 the time of his prosperitie, asked who was the Lord, yet in his affliction, maketh confession of his sinne, and craueth pardon. How much rather therefore should we lay open our sinnes before our heauenly father, who is ready to forget them, when we remember them; to hide them, when we dis­couer them; and to forgiue them, when we confesse them? For hee is our spirituall Chyrurgeon and Physition of our soules, and therefore to whom should wee lay open our fe­stered sores of sinne, but vnto him, who by applying that so­ueraigne falue of his mercy, and the precious balme of Christs bloud is able to heale them? To whom should wee make known the sicknesses & diseases of our soules, but vnto him who hath both will and skill to cure them?

But as wee must in our afflictions confesse our sins before God, so must we in all humility acknowledge, y^t we are not worthy of the least of those benefits which we still enioy, & that if the Lord should enter into iudgement w^t vs, he might as wel depriue vs of all his blessings that remaine, as of those which for our sinnes he hath iustly taken from vs. We must say with Iacob, that Gen. 32. 10. we are not worthy of the least of Gods mer­cies, and of all the truth which he hath shewed vnto vs, in fulfil­ling of his gratious promises; but contrariwise deserue much more heauy plagues and punishments, And this humiliation the Lord requireth of his People, Ezech. 36. 31 Then shall you (saith hee) remember your owne waies, and your deeds that were not good, and shall iudge your selues woorthy to haue beene destroyed for your iniquities, and for your abominations. An example wher­of we haue in the afflicted Iewes, who in all their great ex­tremities, humbly confēssed it to be the great Lament. 3. 22 mercie of God that they were not vtterly cōsumed; & adiudged themselues to haue deserued Cap. 5. 16. woe because they had sinned. As also in Ezra who humbling himselfe in the sight and sense of his owne and the peoples sins, cryeth out, Ezra. 9 6. O my God, I am confounded and ashamed, to lef [...] vp mine eyes vnto thee my God: for our ini­quities are increased ouer our head, and our tresp [...]sse is growne vp vnto the Heauen. And if we thus 1. Cor. 11. 31. iudge our selues we shall not be iudged of the Lord; if we accuse & condemn our selues, he will excuse, and acquit vs; and if Iam. 4. 10. wee thus cast downe our selues before the Lord, he will lift vs vp. For Esay. 66. 2. he [...] looketh to him that is poore, and of a contrite spirit, who trembloth at his word. Yea and 57. 15. he dwelleth with him that is of a contrite and humble spi­rit, to re [...]iue the spirit of the humble, and to giue life to them that are of a contrite heart. An example heereof wee haue in Rehoboam and in the rest of the Princes of Iudah, who 2. Chro. 12. 7. hum­ble [...] themselues and said, the Lord is iust; and when the Lord saw that they humbled themselues, the worde of the Lord came to Shemaiah saying; they haue humbled themselues, therefore I will not destroy them, but I will send them deliuerance shortly, l 2. Chro. 33. 12 13. &c. As also in Manasses, who when in his tribulation hee [Page 161] prared to the Lord his God, and humbled himselfe greatly before him, God was intreated of him, heard his prayer, and restored him to his kingdome. And thus Daniell praying and humbling himselfe before God, receiued this comfortable message from God. Dan. 1 [...]. 12. Feare not Daniel, for from the first day that thou diddest set thine hart to vnderstand, and to humble thy selfe be­fore thy God, thy words were heard, &c. Yea so much doth the Lord esteem of this humiliation, that he would not let that counterfeit humiliation of Ahab goe vnrewarded, but gaue him in regard thereof, a 1. King. 21. 27. temporary immunity from those iudgements and punishments, which by his Prophet he had threatned against him. If therefore in our afflictions wee would poore foorth vnto God such acceptable prayers, as may obtaine comfort in our crosses, and deliuerance from all our calamities; we must confesse our sinnes, and humbly acknowledge that wee haue not deserued Gods smallest be­nefits, but are woorthy to haue the wrath of God to burne more hotly against vs, and to be ouerwhelmed with much more heauy plagues and punishments. And so the Lord willSi seruulum tuā videas peccata propria confiten­tem, vlt [...]ò [...]fferre se poenae, inflecte­ris et ignoscis; de domini miserati­one diffidis? Am­bros. in Psal. 37. excuse vs, when we accuse our selues; remit our sinnes when we remember them; and absolue vs from punishment, when in al humility we acknowledge that we haue iustly deserued the fearefullest of his plagues. For if we, who haue but a lit­tle mite of mercy, are moued with compassion, when eyther our sonne or seruant doe humble themselues, acknowledge their faults, and of their owne accord offer themselues to suffer that punishment which they haue deserued; then how can we doubt that God wil be pittifull and ready to forgiue vs, when he seeth vs thus humbled, whose loue and mercy towards vs is infinite and incomprehensible? As therefore a man skilfull in the Art of swimming, being through casu­alty cast into the sea, and labouring by his skill and labour to recouer the shore, doth not when hee seeth a billow ap­proaching oppose against it, because it would cast him fur­ther into the maine, his weaker force being farre too feeble to withstand the violence of the mighty waue; but stoopeth [Page 162] and diueth vnder it, and so suffereth it to passe ouer him without receiuing any hurt; so when wee see the huge billowes of troubles and afflictions raised by the stormy blasts of Gods wrath and anger, neere approaching, and comming against vs; it is both vaine and dangerous to op­pose against them by pride and impatiency, or to imagine that wee can resist and withstand them with our strugling, murmuring and repining; seeing this will rather hinder vs from arriuing in the hauen of safety, and cast vs backe into the depth of misery; but like these cunning swimmers wee must diue vnder these waues, which it is [...]mpossible to with­stand; bearing ou [...] burthen with patience, meekenesse and humility, and acknowledging that farre greater punish­ments are due vnto vs. And of both this confession and hu­miliation we haue notable presidents in those excellent prai­ers of Ezra. 9. Ezra, Nehem. 9. Nehemiah, and Dan. 9. Daniel. As also in the speech of the prodigall sonne after his conuersion, and returning to his Father; Luc. 15. 21. 22. Father (saith he) I haue sinned against heauen, & before thee, and am no more worthy to be called thy sonne; vpon which humiliation hee was raised out of his afflicted estate, and receiued both the pardon of his faults, and large testi­monies of his Fathers fauour.

CHAP. V.
Of the things required in our praiers in respect of their matter, manner, time and continuance.

AND thus much concerning those things§. Sect. 1. That we must in the first place craue the pardon and remission of our sinnes. which respect the person of him that pray­eth; In the next place wee are to speake of those things which are required vnto the prayer it selfe; and these eyther respect the matter of our petitions, the manner, or the time and conti­nuance of this holy exercise. Concerning the matter of our [Page 163] prayers; we are first and principally to desire the pardon and remission of our sinnes; for they are the wall of separation (as I haue said) which hinder all our suits from ascending & entring into Gods eares, and his blessings from descending vnto vs; they are the poysonous sting of all our afflictions, which being pulled out, they become harmlesse, yea benefi­ciall and profitable for the aduancing of our spirituall good, and the furthering of our saluation. They are the causes of all our crosses & calamities, which being taken away, eyther our afflictions shall haue an end, or of crosses be turned in­to comforts; and of noysome euils, become ioyful blessings. Whereas contrariwise if our sinnes remaine vnpardoned, e­uen our freedome from our afflictions, is but a bondage, Gods sparing of vs, a greeuous punishment; and the grea­test misery, to bee freed from misery; seeing wee are left of God as a desperate cure, because the Physicke of affliction will doe vs no good, and giuen vp vnto the hardnesse of our owne hearts, to run on in our wicked courses which lead to destruction, without checke and controlement. And here­of it is that the faithful being in affliction obserue this vsuall method in their prayers, first to acknowledge their sinnes, and then to craue pardon for them, and deliuerance from their crosses and calamities. So Daniel in that excellent pray­erDan. 9. which he maketh for Gods afflicted Church and people, maketh first an humble confession of their sinnes, and then prayeth for mercy and the turning away of Gods wrath, & for their deliuerance and restoring out of the land of theirPsal. 6. 1. 2. 4. captiuity. And Dauid ioyneth these together praying first for the appeasing of Gods wrath and anger▪ and for mercie in regard of his sinnes, and then desireth to bee healed, deli­uered and saued out of his affliction and tribulation. So els­where he desireth the Lord to looke vpon his affliction & tra­uell, Psalm. 25. 18. but because though he beheld it, yet he would not pit­ty him, so long as his guilt and faultines remained, therefore hee addeth; and forgiue me all my sinnes. And in the one and fiftieth Psalme hee laboureth earnestly for the pardon of his [Page 164] sinnes, and maketh humble confession of his wickednesse, and then beggeth for the comfort and ioy of Gods spirit. Yea this order was obserued by our heauenly Physitian in the curing of bodily infirmities and diseases, first to take a­way the cause of their sicknesse, Sonne be of good comfort, Matth. 9. 2. 6 thy sins are forgiuen thee, and then the sicknesse it selfe, Arise, take vp thy bed, and goe to thine house.

And thus hauing craued and obtained the pardon and re­mission§. Sect. 2. Whether we may lawfully pray for deliue­rance from affli­ction, and after what manner. of our sinnes, in respect of their guilt: in the next place we may desire to bee freed from the punishment; for that wee may lawfully pray for our deliuerance out of our afflictions, euen common sense and the instinct of nature teacheth vs, mouing vs to flee and auoide whatsoeuer hurt­eth vs, and to follow and imbrace whatsoeuer is helpefull and profitable. And this naturall appetite of shunning euill, and seeking our owne good, is further warranted by Gods expresse commandement, enioyning vs in the time of ourPsal. 50. 15 afflictions to call vpon him for helpe and deliuerance. Vnto which we may adde the example of the Saints from time to time, who haue prayed against these crosses and calamities when they saw them approaching; and for deliuerance out of them after they were inflicted; which is so common and vsuall in the Scriptures, that it is but lost labour to produce examples; only that example of our Sauiour Christ aboue al exception is sufficient in it selfe; who as hee vsed all good meanes to preserue himselfe from affliction and persecution; so he earnestly prayed vnto his father, that the bitter cup of his passion might passe from him. But howsoeuer wee may lawfully pray against afflictions before they come, or for deliuerance out of them when they are inflicted; yet not absolutely and without any condition or exception; for thus onely wee must pray against sinne which is simply euill, and in it owne nature, without any respect of good; and for spirituall graces and eternall life and happinesse which are simply good, and haue in them no respect of euill. But as temporary and earthly benefits are not simply good, but be­ing [Page 165] mutable and liable to our abuse, become vnto vs through our corruption, not onely vaine and vnprofitable, but also hurtfull and pernicious; so these momentanie cros­ses and afflictions, are no [...] simply and absolutely euill, but through the infinite wisdome, goodnesse and power of God, disposing and ordering them, become to the faithfull exceeding good and profitable (as we shall afterwards shew at large) and that both for the manifesting and aduancing of Gods glory, and the furthering and assuring of our salua­tion. And therefore wee must not simply pray against them, because so wee should pray against Gods glory and our owne euerlasting good, but onely so farre forth as they tend to the hurt or hindrance of either of them. Againe the promises of God, which in all our prayers are the onely ground and foundation of our faith, are not in respect ei­ther of temporary and worldly benefits, or deliuerance from these momentany crosses and afflictions, absolute and with­out limitation; but alwaies restrained to the condition of his owne glory, and our spirituall good and eternall salua­tion; and therefore in all our prayers, this condition is ei­ther to be expressed or vnderstood, because wee are no o­therwise to aske it then he hath promised it. Neither were it in truth a benefit to receiue freedome from our misery and tribulation, when as it will not stand with the glory of God & our owne saluation, but rather an exceeding great iudg­ment and punishment; and consequently it should rather be a terrible threatning, then a comfortable promise, if the Lord should tel vs that he would thus deliuer vs. And there­fore he doth not promise vs all things which wee desire, nor to deliuer vs from all things which wee abhorre and feare, for this were the part of an indulgent and cockering parent, who desireth to please his childe in his foolish wantonnesse for the present, rather then to seek his profit & good for euer after; but rather like a wise, discreet, and truely louing father he promiseth, that if we feare and seeke vnto him, nothing shall be wanting vnto vs which is good; and that either hePsal. 34. 10. Rom. 8. 28. [Page 166] will not afflict vs at all, or else that he will by his power and wisdome conuert all our crosses and calamities, to our com­fort and benefit. And as the learned and faithfull Physitian, or skilfull Surgeon, doe not promise their patients which are full of corrupt humours, or indangered with old and fe­stered sores, that they will not distaste their appetite, or any way molest and trouble them; but only that they will effect the cure, and to this purpose vse both the best and easiest meanes and medicines which they can; and as the wise pa­tient is well satisfied with this promise, being contented rather to suffer for the present a litle smart and paine, then to hazard his life by neglect of the meanes, or to haue his sore turne to a fistul [...] or incurable cancer. So the Lord doth not promise, that he will not at all afflict vs, but that our af­flictions shall not hurt vs; not that wee shall feele no smart or paine, but that he wil cure and saue vs by the best meanes which will stand with his owne glory and our good. And therefore like wise patients we are to desire, not that he will please our appetites, but that hee will effect a perfect cure, not that he wil at our pleasure pul off the corrasiue or work­ing salue of affliction and tribulation, but when it hath drawne out the core of our corruptions, and made vs fit for the healing playsters of his mercies and gracious benefits. For otherwise if wee would enlarge Gods promises accor­ding to our owne lusts and foolish fantasies, and desire that which is pleasing to our carnall appetits, and not that which is good and profitable; our carefull father will not harken vnto vs. And if in the frensie fit of our distempered passion, we either desire things hurtfull for vs (as it were cold water in a burning feauer) or would haue the vnpleasing plaisters of tribulation remoued, or the bitter potion of affliction taken from vs, which our wise Physitian hath appointed for the effecting of the cure; he will not regard our suits, seeing he desireth rather to cure vs, then to please vs; and regardeth our well grounded request, which out of a setled and sound iudgment wee made vnto him, namely, that he would vse [Page 167] the best meanes for the purging of our corruptions, the re­couery of our spirituall health, and the euerlasting saluation of our soules; rather then a new motion arising from our pre­sent sense; whereby in a rauing maner we prefer our bodies, before our soules; and freedome from present and momen­tanie smart and paine, before deliuerance from neuer end­ing torments, and our euerlasting saluation in the life to come. And therefore, if we would haue our prayers heard in our afflictions, wee must pray for that which God hath pro­mised; not absolutely that crosses may not befall vs, or that being inflicted we may bee deliuered out of them; but con­ditionally, if this our suite will stand with Gods glory and our saluation; not that they may not happen, but that they may not hurt vs; not that wee may be quite exempted from sense of paine; for this perhaps would hinder the cure, and cause vs to rot in our corruptions; but that like a wise, faith­full and pitifull Physitian, he will handle vs as gently as pos­sibly he may, so as in the meane time the medicines vsed may bee effectuall for the purging of our corruptions, and recouery of our health. For thus (as one saith) God deli­uereth his from tribulation, not that it may not at all befall vs, but that when it happeneth, it may not harme vs, and thatDeus suos libe­rat à tribulati­one, non quidem ne veniat, sed ne laedat, ne no­ceat, ne tanga [...] te malum, &c. Bernard in Iob. 5. in sex tribula­tionibus. Non [...]rgo exau­diuit dominus Paulum ad vo­luntatem, quia audiuit ad sani­tatem, &c. Au­gust. Serm. 53. Tom. 10. we may remaine vntouched of euill. For euen death it selfe, (which in it owne nature is the greatest and last of worldly miseries) will in the end seaze vpon vs; but to those whom God loueth, it shall be a sleepe, the gate of life eternall, the beginning of our cōfort and refreshing; and the very ladder whereby we ascend into the ioyes of heauen. To the same purpose another saith well, that God heard Pauls prayer, not according to his will, but so as it stood best with his spirituall wel-fare. And then inferreth, that it is not a thing much to be esteemed; to be heard according to our appetite and desire; but so as it may further our profit and benefit: for euen the Diuels themselues were heard according to their will, when they desired to enter into the heard of Swine; [Page 168] and the cheefe of them had his suite granted, when as hee requested that he might tempt Iob, but it was to this ende, that Iob might be tried, and the tempter confounded, And so the Israelites were heard when they lusted after flesh; but yee know what followed, whilest the meate was in their mouthes. And therefore do not much esteeme it to be heard according to thy will; for sometime God in his anger gi­ueth that which thou desirest; and in his mercy denyeth that which thou askest. But when thou prayest for those things which God commendeth, commandeth and promiseth in the life to come, thou maiest aske securely, and intend thy fuit with all earnestnes, that thou maiest haue it heard and granted, as being bestowed by God in his mercy, and not in his anger and displeasure. But when thou askest temporall benefits, aske them with moderation and feare, and commit the issue of thy suit wholy to him, namely that hee will giue them if they be profitable, and denye them if they bee hurt­full; for the Physitian knoweth better then the patient what doth hurt him, and what doth helpe him.

The second thing required in our prayers respecteth the§. Sect. 3. The first thing required in res­pect of the mat­ter is, that wee must come into Gods presence w [...]th all feare & reuerence. manner how wee are to pray in the time of our afflictions; which is in part touched occasionally in the former section, where I intreated of the matter of our requests, namely, that we must not pray simply and absolutely for deliuerāce, but onely so farre forth as it will stand with Gods glory and our owne spirituall good; not that the burthen of our affli­ctions should at our pleasure bee taken from our shoulders; but that eyther the Lord would ease vs of our load, or giue vs strength and patience to beare whatsoeuer it shall please him to lay vpon vs. And this vertue of patience and spirituall wisdome we may absolutely and without condition aske of God, both because it is absolutely good and therefore liable to no abuse, but alwaies tendeth to his glory and our saluati­on; and also because wee haue an expresse promise, that if wanting this grace we pray for it, the Lord will giue it vnto vs liberally; and withall a commandement, that wee aske itIam. 1. 5. 6. [Page 169] in faith & wauer not; because the Lord hath absolutely pro­mised it, and therefore will vndoubtedly bestow it. But be­sides this there are diuers other things required, which I wil breefly touch, because it is not my purpose to set downe any full treatise of prayer, but onely so much as is necessary for the doctrine of afflictions. As first that we present our selues before God with all feare and reuerence; for if wee bee thus affected when wee come into the presence of an earthly Prince, though he be but a mortall man like vnto our selues, onely because he is Gods deputy, who hath in him but some small sparks of that infinite maiesty, which is in him whom he representeth; then how much more should wee bee thus affected, when wee come into the presence of God who is King of Kings, and Lord of Lords? And this reuerence and respect of his glorious presence, the Lord at all times requi­reth of vs, as he is our Father and Master; if (saith hee) I bee a Father where is mine honour, if a master, where is my feare? butMal. 1. 6. Leuit. 10. 3. Psal. 2. 11. especially when we draw neere vnto him in performing the duties of his seruice, in which respect the Psalmist willeth vs, to serue the Lord in feare, and to reioyce in trembling. And the wise man counselleth vs that we doe not performe these du­ties of Gods worship rashly and irreuerently, Bee not (saith he) rash with thy mouth, nor let thine heart bee hasty, to vtter a Eccles. 5. [...]. thing before God; for God is in the heauens, and thou art on the earth, therefore let thy words be few. The which argument our Sauiour prefixeth before that perfect forme of prayer, to prepare vs thereby to call vpon God with all reuerence; be­cause hee is not onely a Father, but heauenly and the full of all glory and maiesty. Let vs therefore in the first place pre­sent our selues and our prayers before God with al feare and reuerence; and to this end let vs both consider, what the Lord is before whom we come, namely, a God infinite in maiesty, glory, greatnes, power, seeing all things euen the secret corruptions of our harts, most pure, iust, holy, the crea­tour and preseruer of all things, &c. And also what we are, namely, vile, wretched, miserable, dust and ashes, wormes [Page 170] and no men, defiled with sinne, and full of all imperfections, with which considerations being humbled, wee shall be the better fitted to receiue mercy and helpe from God. For hee giueth his grace to the humble, & dwelleth with those who are of a contrite spirit.Esa. 57. 15. § Sect. 4. The 2. thing re­quired is that we pray in truth

Secondly, God requireth that we pray in truth; whereby I doe not onely vnderstand, that we must indeede desire the things we pray for, which is not necessary to be stood on in this place; because there are few hypocrites in suits of this nature, seeing all desire with all their hearts and soules to be freed out of their afflictions; but more especially that wee draw neere vnto God in the time of our trouble, not onelieEsa. 29. 13. I [...]h. 4. 23. 24. with our lips, but also with our hearts; that so it may bee a prayer of the heart and soule, as well as of tongue & speech, and be performed not onely with the outward gesture of the body, but also in spirit and truth. For as it is alwaies a thing odious, to bee in our prayers distracted with wandring thoughts; and to haue our harts and minds going a roauing after worldly vanities, when our tongues and lips make our suits and petitions vnto God; so especially when wee fault after this manner in the time of our afflictions, seeing the Lord hath purposely brought vs into these straights, that we may more seriously, and with greater attention and intenti­on of our minds call vpon him; and putteth (as it were) these pricks in our sides, that we may the rather be moued to keep the right way without any vaine wandring, or wanton digressions. And if wee doe not thus call vpon God inQuomodo te au­diri a Deo postu­las cum te ipse non audias? vis esse deum memo­rem tui cum ro­gas, cum tu ipse memor▪ tui non sis? Cyprian. de o­rat. Domin. truth, with our hearts, as well as with our tongues, we can haue no assurance that our petitions shall be heard or regar­ded of God; for (as one saith) how can wee desire that the Lord should heare vs, when wee doe not heare our selues? Or how can wee hope that God will regard our suites which wee make vnto him, when we our selues doe not re­gard them? especially considering that the Lord hath re­strained his promise of hearing our prayers vnto those one­ly, who doe in truth call vpon him, for as the Psalmist saith, [Page 171] the Lord is neere vnto all them that call vpon him; yea Psalm. 145. 18. to all that call vpon him in truth. As therefore in the time of the Law, when for their sinnes they were to offer vp vnto God whole burnt offerings, it was not enough, that they offered vp the outward parts alone, but they must also burne the very Leuit. 1. 13. intrailes and bowels: so when in the time of our tribulation wee offer vp this sacrifice of prayer, let vs as well lift vp our Psalm. 25. 1. hearts and soules, as our hands and eyes; and pray as wel with the mind 1. Cor. 14. 15. and vnder­standing, as with the tongue and voice; or else wee shall heare that iust censure, that we worship God in vaine, and haue no assurance that hee will heare our prayers.

Thirdly, wee must pray in faith, whereby wee are to§ Sect. 5. The 3. thing re­quired is that we pray in faith. bee perswaded not onely that our persons▪ are accepted of God as iust and righteous, but also, that our prayers are heard of him, and shall most certainely bee granted beeing framed according to Gods will; more especially we are to beleeue that God in his most seasonable and due time will deliuer vs out of all our afflictions, and in the meane time will giue vs strength and patience to beare whatsoeuer it shall please him to lay vpon vs. And this our faith must bee grounded not vpon our owne workes and worthinesse, but vpon Gods gratious and free promises, namely, that if we aske any thing of him in the name of his sonne, according to his will; it shall bee giuen vnto vs; and more especially that if 1. Iohn. 5. 14. Psalm. 50. 15. & 91. 15. & 103. 8. 9. Iob. 5. 18. 19. wee call vpon him in the time of our trouble, hee will deliuer vs, that wee may glorifie him. That hee will bee with vs in trouble, heare, deliuer and glorifie vs, and finally that hee will not alwaies chide nor keepe his anger for euer, as the Psalmist telleth vs. And this speciall faith thus grounded on Gods promises, is most necessary vnto our prayers in the time of affliction, because the Lord by his holy Apo­stle doth require it; for hauing willed vs, that if wee lacke Wisedome wee aske it of God, who giueth vnto all men liberally; hee biddeth vs to aske in faith and wa­uer Iam. 1. 6. 7. not: for hee that wauereth is like a waue of the Sea, [Page 172] tost of the wind and carried away. Neither let that man thinke that he shall receiue any thing of the Lord. And Secondly be­cause al Gods promises of hearing our prayers are restrained to the condition of saith applying them to our owne vse, for the Lord will not stretch out his hand of bountie and grace to giue, if we doe not also stretch out the hand of faith to re­ceiue. And therefore our Sauiour biddeth vs whatsoeuer wee Mark. 11. 24. desire when we pray, to beleeue that wee shall haue it, and it shall be done vnto vs. And the Apostle exhorteth vs in this faith and assurance to goe boldly vnto the throne of grace, that wee may receiue mercy, and finde grace to helpe in time of need. Heb. 4. 16.

The fourth thing required in the manner of our prayers§ Sect. 6. The fourth thing required is fer­uency of spirit & earnestnes. Psal. 62. [...]. 1. Thes. 3. 10, Rom. [...]. 26. is, that we pray feruently, pouring out our hearts and soules with great ardency and earnestnes in our suites vnto God; and this is required in all our prayers at all times according to that of the Psalmist, trust in the Lord all ye people, poure out your hearts before him, for God is our hope; and practised by the Apostle, who saith that he prayed vnto God exceedingly day and night, and to this ende the Lord giues vnto vs the assistance of his holy spirit for the helping of our infirmities; that we who know not how to pray as we ought, but are rea­dy naturally to pray with great coldnesse and negligence, may heereby bee inabled to make request vnto God with fighes and groanes which cannot bee expressed. But especi­ally we are to pray thus feruently and earnestly vnto God in the time of our afflictions; as it is required of the Church of Iudah in her captiuity and misery. Let teares runne downe Lam. 2. 18. 19. like a riuer day and night: take thee no rest, neyther let the ap­ple of thine eye cease; Arise, cry in the night: in the beginning of the watches poure out thine heart like water before the face of the Lord. Whereby is vnderstood, that like as water, whose course and current hath bene long stopped in a straight and narrow passage, doth swell aboue his banks or breaketh downe the damme which stoppeth it with vnresistable forc [...] and violence: so must our praiers haue the like force and vi­gour to ouercome all opposition, when we are brought into [Page 173] these straights of affliction & can find no issue out of them. A notable example wherof wee haue in Iacob, who being inGene. 32. 24. danger of his brothers rage and violence, is saide to haue wrastled with God all the night vntil he had preuailed with him; in which contention hee did not onely vse his bodily strength for the holding fast of the Angel of the couenant, y^t he might not depart from him vntil he had obtained his suit, for this would haue been a smal & feeble means to haue pre­uailed with God; but as the Prophet Hosea expoundeth it,Hos. 12. 4. by his strength hee had power with God, and ouer the An­gell, and preuailed, when as he wept and prayed vnto him. Thus the Church and people of God, are said in their trou­bles to haue visited God, and to haue powred out a prayer when his chastening was vpon them; and that not coldly & remisly, but like a woman in trauaile, who being in great sorrow and distresse, cryeth out in her paines, as the Pro­phetEsa. 26. 16. 17. there compareth it. A forme of which zealous prayer he setteth downe else where: Looke downe from heauen, and behold from the dwelling place of thine holinesse, and of thy glory, where is thy zeale and thy strength, the multitude of thy mer­cies Esa. 63. 15. and of thy compassions? they are restrained from mee, &c. And so Hannah being afflicted and troubled in minde, be­cause of her barrennesse, and the insulting prouocations of Peninna her aduersary, is said to haue prayed and wept sore; and as her selfe speaketh vnto Eli in her iust excuse, to haue powred out her soule before the Lord, and of the abundāce of her complaint to haue made knowne her greefe vnto1. Sam. 1. 10. 15▪ 16. God. And this earnestnes in prayer the Prophet Dauid vsed in his afflictions, euen thirsting (as hee saith) after Gods mercy for the granting of his suites, like the thirstie land, which being chopt with drought, seemeth to gape conti­nually after raine, neuer shutting the iawes till it bee filled and satisfied. Thus also the disciples being endangered by aPsal. 143. 6. Matth. 8. 25. Mark. 4. 38. tempest, flee vnto Christ for helpe, and with great earnest­nesse crye out vnto him, master, master, saue vs, we perish, and as Marke recordeth it, in their feruent heat they expostulate [Page 174] the matter with him, saying, master, carest th [...]u not that we pe­rish? of which kind of expostulations vttered to shew theser­uency of spirit, we haue many examples in the booke of Iob, & of the Psalmes. And thus our Sauiour Christ himselfe in y^e time of his greatest affliction, sheweth also his greatest fer­uencie in prayer, praying more often and instantly then at other times; for he is said to haue prayed thrice, that the bit­ter cup of his passion might passe from him; and being in hisHeb. 5. 7. agony to haue prayed more earnestly, and to haue vttered his prayers and supplications with strong crying and teares vnto him that was able to saue him from death. Yea not on­ly the faithfull, but euen the Heathenishe Nineuits, who inIon. 3. 8. the time of their prosperitie were so carelesse and secure, that they had need to be awakened with that heauie denun­ciation of their destruction; when they were brought into these narrow straights, are said to haue cryed mightily vn­to God for deliuerance out of that danger. So that if wee would not be vnlike all Gods Saints and seruants, yea if we would not come behind the Nineuits themselues, wee must in the time of our afflictions, not onely pray vnto God, but performe this dutie with great feruencie and earnestnesse. For indeed, this is a cheefe end why the Lord afflicteth vs, and why also he differreth to deliuer vs at the first motion, because hee would haue vs more vrgent and instant in ourLuk. 11. 7. 8. prayer; as our Sauiour Christ plainly sheweth vs in the pa­rable of the two friends, the one awakening and raising vp the other to supplie his wants by his importunitie; and of the vnrighteous Iudge, who by the poore widowes inces­sant suing and troubling him, was in the end moued to doeLuk. 18. 5. her iustice. An example whereof we haue in the Canaanitish woman, who receiued from our Sauiour many repulses, not that hee was vnwilling to hearken vnto her, and granther petition; but because hee would giue her occa­sionMatth. 15. to shew her faith and feruencie in following her suite. Vnto which seruencie, if wee doe not attaine in the time of our afflictions wee cannot hope to haue our requests heard [Page 175] and regarded, for if wee be slacke, colde, and negligent in offering our suites vnto God, the Lord will bee flacke and slowe in granting them; and if through our slouthfulnesse we frustrate Gods end in afflicting vs, hee will also fru­strate the end of our prayers, and will not heare nor deli­uer vs out of our afflictions. For although he hath made many gracious promises, that hee will heare and helpe vs, when wee call vpon him in the time of our trouble, yet they are restrained vnto this condition, if our prayers bee feruent and effectuall. So hee promiseth the Israelites, that if being in tribulation, in the land of their captiuity, they did from thence seeke the Lord, they should surely findeDeut. 4. 29. him; if they did seeke him with all their heart, and with all their soule. And the Apostle Iames telleth vs, that the prayer Iam. 5. 16. of a righteous man auaileth much, if it be feruent or effectuall. And therefore though wee be neuer so eloquent and ampleHos. 7. 14. in our prayers with our tongues and lippes, yea though out­wardly we howle and cry with our mouth and voice in our suits vnto God, yet the Lord will not regard them, if in re­spect of the heart and affection they be cold and negligent. Whereas contrariwise if wee poure forth our hearts before God with feruencie of spirit, then though with Moses wee say nothing at all, yet our prayers will be lowde and strong cryes to moue his attention; though with Hannah we makeExod. 14. 15 our suits after such manner, that we only moue our lips, and haue no voice heard, and in regard heereof seeme vnto men1. Sam. 1. 16. drunke or distract of our wits, yet if wee poure forth our soules vnto God, hee will looke vpon our affliction and heare our prayers. Though with Hezechiah wee are notable through the violence of our affliction to vtter a perfect sen­tence, but chatter like a Crane or Swallow, our prayers willEsa. 38. 14. be as effectuall to preuaile with God, if they proceed out of hearts inflamed with zeale and feruencie, as though they were vttered in the smoothest stile, and adornd with all the flowres of thetorick. Yea, if we can not speake at all, but on­ly sigh and grone, yet this beeing the language which his [Page 176] owne holy Spirit teacheth vs, wee may bee assured that heRom. 8. 26. both vnderstandeth it, and will also regard and harken vnto it.

The fifth thing required is humilitie, whereby acknow­ledging§. Sect. 7. The fifth thing required, is hu­mility, whereby we submit our wills to the will of God. our owne blindnesse and ignorance, by which it commeth to passe, that wee know not what is good for vs, nor what to pray for, but with Zebedeus sonnes, aske wee know not what; and on the other side, the infinite wisdome of God, whereby hee knoweth what is best for vs; and his boundlesse bounty and mercy, whereby according to his most gracious and infallible promises, thee is alwaies readie to bestow vpon vs all things which are good and profitable; we doe wholy resigne vp our selues vnto his good pleasure, submit our wills which are continually subiect to errour and mistaking, vnto his most holy will, which is priuiledged from these infirmities; and wholy referre all our suits and petitions vnto his most wise consideration, to be granted or denyed, as will stand best with his glory, and the good and saluation of our owne soules. And this duty our Sauiour Christ hath taught vs in that most perfect forme of prayer, where next after the aduancing of Gods glory and king­dome, hee willeth vs to desire, that his will may bee done in earth as it is in heauen. Which if wee obserue, conforming our will in all things to the will of God, we are sure not one­ly to haue all our requests granted, but also in such manner and measure, as shal be most for our spirituall profit, and the furthering of Gods glory, and our owne saluation; seeing God knoweth, when and by what meanes to effect them better, then wee out of our ignorance can prescribe vnto him. Yea in truth wee can haue no assurance that any of our prayers which wee make according to our owne lusts, and not according to the will of God shall be heard or granted; vnlesse it be in Gods displeasure, for our iudgment and pu­nishment; seeing these humble prayers, which wee wholy submit to the will of God, haue the promise of being heard, made vnto them; according to that of the Psalmist, Commit [Page 177] thy way vnto the Lord, and trust in him, and he shall bring it to Psal 37. 5. passe. So the Apostle Iohn more expresly telleth vs, that in this conformity vnto the will of God, consisteth all our as­surance of hauing our petitions heard and granted; This (saith he) is the assurance that wee haue in him, that if wee aske 1. Ioh. 5. 14 any thing according to his will, he heareth vs. A notable exam­ple whereof we haue in our Sauiour Christ, who though he did most earnestly desire to haue the bitter cup of his passi­on to passe from him, yet doth hee submit himselfe and his suite to the good pleasure of his heauenly father. O my fa­ther Matth. 26. 39 (saith he) if it be possible, let this cup passe from me: neuer­thelesse, not as I will, but as thou wilt. And thus we submit our selues and our suits vnto Gods will, first in regard of the substance of them, when hauing prayed for deliuerance out of our afflictions, wee can be content whether he will deli­uer vs or no, leauing it wholy and freely to his choyce and pleasure, whether he will free vs from our crosses, or seeing it good for vs that wee should still lye vnder them, will giue vs strength and patience, so as wee may beare them with comfort and contentment. Secondly, when as wee doe not prescribe any meanes vnto him, whereby we would be freed from all our afflictions, but leaue it wholy to the disposing of his wise prouidence; who with these, or other meanes; yea aboue, without, and contrary to all meanes, is able through his owne omnipotent power, to effect and bring to passe whatsoeuer it pleaseth him. Thirdly, when wee doe not limit or restraine him to either time or place, but leaue it wholy vnto his good pleasure, who knoweth best when it is most seasonable for the effecting of his owne good pur­poses; onely in generall, pray that hee will then and not be­fore free vs out of our troubles and afflictions, when as they haue effected those good ends for which he sent thē; that is, enriched vs with his spirituall graces, and brought vs neerer vnto him by vnfained repentance. Fourthly, when we con­forme our wills to the wil of God in respect of our ends, not crauing his blessings and benefits for worldlie, carnall and [Page 178] [...] respects; but that we may employ them to those vses and ends, for which hee hath bestowed them; and princi­pally that wee may the better be enabled to glorifie God; and be furthered in the way of our owne saluation. And if wee doe not thus conforme our wills to Gods will, by pro­pounding these ends to our desires, we can haue no assurance to be heard of God, or to haue our petitions granted, vn­lesse it be in his wrathfull displeasure. And thus the Apostle Iames telleth those hypocrits to whom hee writeth, that they asked of God, and receiued not, because they asked amisse; Iam. 4. 3 that they might consume Gods blessings receiued vpon their owne lusts. Wherein the Lord dealeth graciously with his children and seruants, seeing the abuse of his benefits would much more hurt and endamage them, then the obtaining and hauing them would doe them good. And therefore, as the wise father doth out of meere loue denye his childe a knife, though hee earnestly beggeth it, when hee knoweth that he doth desire it to play the wanton with it, to the en­daungering of himselfe or others: and keepeth him bare of money, when he desireth it, that hee may spend it in riot, wantonnesse, drunkennesse, and such other wicked courses; and would not cease to giue him more stripes, if hee should perceiue by his plaine speaches, that hee therefore craued to be spared, that hee might returne to his old wayes, and a­gaine incurre his displeasure, by committing wilfully his former faults: so the Lord will in loue and mercy denie to heare vs, crying vnto him for deliuerance out of our trou­bles, when our suits haue ill ends propunded vnto them, and not such as are pleasing vnto him, and agreeable to his reuealed will. For example, the end which he propoundeth of our deliuerance out of affliction is, that beeing set at li­berty, we might thankfully remember so great a benefit, and so be moued to glorifie him by our obedience, and by ren­dering vnto him deserued praise. Now contrariwise, if wee desire to bee freed from our afflictions, that wee may with more pleasure and delight goe forward in our old worldly [Page 179] and wicked courses, and not that wee may be the fitter for his seruice; as for example, if we desire health and strength, that we may follow our carnall pleasures, and not that wee may the better be enabled to serue God in the generall du­ties of christianity, and the speciall duties of our callings; if wee desire to be eased of our pouertie, and to be enriched, that we may match or put downe those which are either our equals or superiours, or that we may spend these blessings in gay apparell, surfetting and drunkennesse, or contrariwise, to fill vp baggs onely, that we may be counted rich, without any purpose to vse thē when we haue them; and not that we may glorifie God in his owne gifts, by our wise disposing of them for the good of our selues and others, in the works of christianitie, iustice and mercy; the Lord will not bestow these blessings vpon vs, though we begge them neuer so ear­nestly; or if hee should, they would bee curses and not bles­sings, and signes and pledges, not of his mercy and loue, but of his wrath and heauie displeasure. And therefore if wee would be heard, when wee call vpon God for deliuerance out of our afflictions, let vs propound right ends of our free­dome and immunitie; and because wee are forgetfull and negligent in performing those good duties, which in y^e time of our troubles we propounded as the end of our deliuerāce;Gen. 28. 20 1. Sam. 1. 10. 11 Psa. 66. 13. 14 & 32. 1. 2. therefore it were not amisse to binde our selues heereunto by holy and solemne vowes, according to the example of Iacob, Hannah, Dauid, and other of Gods Saints and ser­uants.

The last thing required in our prayers, respecteth their§. Sect. 8. What is requi­red in our pray­ers in respect of their time and continuance, namely perseue­rance. time or continuance; namely that we doe incessantly perse­uere in prayer without discouragement, although our suites be not presently heard and granted; and though after many prayers wee haue neither deliuerance out of our afflictions, nor any sense of comfort, or patience in bearing them. It is true, that it is a dangerous tentation for a poore Christian to cry and call for helpe in his trouble, and not to haue his suits regarded. For a man would thinke that if God would [Page 180] heare the prayers of any, then especially of those who are inPsa. 50. 15. & 91. 14. 15 affliction, seeing they aboue others haue his speciall promi­mises; that if hee would heare at any time, then after much crying and calling; and if in any thing, then in this suite for mercy and deliuerance which himselfe hath commanded vs to make, with a promise to heare vs; but for a man to pray, yea an afflicted man to pray; and for such an one to pray of­ten, and to pray thus with Dauid out of the depthes of mi­sery, and that with all feruencie and earnestnesse, and yet not haue his prayers heard, nor his suites granted; this stri­keth at the roote of faith, and shaketh the very foundati­on, if it be not built strongly vpon the rocke. For then wee are ready to despaire of helpe, and to conclude, that seeing we haue found our prayers vaine and bootelesse; therefore we will saue that labour, and not spend our strength to no purpose, But the more strong and dangerous this tentation is, the more carefully ought euery Christian to arme him­selfe against it. And to this purpose let vs consider, that the Lord requireth not onely that wee should make our suites known vnto him once or twice, or some few or many times, but that we incessantly continue in prayer, and neuer giue ouer till wee haue our petitions heard and granted. So the Apostle willeth vs to Rom. 12. 12. reioyce in hope, to be patient in tribula­tion, and to continue in prayer; that 1. Thes. 5. 17 we pray continually; and Ephe. 6. 18. alwaies, with all manner of prayer & supplication in the spirit, & watch thereunto with all perseuerance, and finally, that we Col. 4. 2. continue in prayer, and watch thereunto with thanksgiuing. Luc. 18. 2. 3 Chap. 11. 6. 7 Yea thus are wee bound to pray, when there is after much supplication no helpe appearing, no sense of comfort for the present, nor any outward ground of hope for the time to come; as our Sauiour teacheth vs in the parable of y^e widow, incessantly suing vnto the vnrighteous Iudge; and of the importunate friend, who would admit of no answere till his suite was granted; for to this very end the Lord purposely differreth to helpe vs, though euen at the first call he ear­neth in the bowels of his compassion towards vs, that hee [Page 181] may hereby try, and by trying, exercise; and by exercising, encrease our faith, hope and affiance in him; as also that wee may be moued more seriously to repent of our sinnes, and with more feruencie and earnestnesse to call vpon him. And therfore when the Lord seemeth to slacken his pace in com­ming to deliuer vs, we must not slacken ours too in going vnto him, but with more diligence and speed we must runne and meete him, and with the greater importunitie desire him to hasten his helpe. An example of which perseuering in prayer wee haue in Dauid, who neuer ceased to cry and call vpon God for mercy and deliuerance, though hee had no sense of comfort, but was much perplexed in his distressed estate. In the day of trouble (saith he) I sought the Lord. My Psal. 77. 3. sore ran and ceased not in the night, my soule refused comfort. I did think vpon God, and was troubled; I prayed, and my spirit Matth. 15. was full of anguish. So in the woman of Canaan, who being patient of all repulses, continued her earnest suite, & would take no denyall. And thus though the afflicted Church com­plaineth, that the Lord had couered them with wrath, persecu­ted, slaine, and not spared them; and that when they were in this Lam. 3. 43. 44 50. distresse; he had couered himselfe with a cloude, that their pray­ers Psal. 34. 17. could not passe through; yet shee continueth her suites and petitions vnto God, till he looked downe from heauen, and sent them helpe and deliuerance out of all their miseries and afflictions. Which examples if we likewise will follow, we shall assuredly haue the like issue and successe in our prayers and supplications; for this gracious promise & com­fort is common to all the faithfull, that if they cry, the Lord heareth them, and deliuereth them out of all their troubles. And though he hath giuen them no assurance that he will heare them at the first or second call, nor prescribed and limited a time or day when he will helpe and deliuer them; yet he ex­horteth vs all to goe boldly vnto the throne of grace, assuringHeb. 4. 16. vs that wee shall receiue mercy, and finde grace to helpe in time of neede. But of this perseuerance in faith and patience, when the Lord deferreth to heare and helpe vs, I shall haue [Page 182] occasion to speake more fully heereafter, and therefore I do here with the greater breuitie passe it ouer.

CHAP. VI.
Of the comforts which arise out of meditation, and first from the consideration of the causes of our afflictions; as namely, that God is the cheefe cause and principall author of all our af­flictions.

AND thus haue I shewed what is required in§ Sect. 1. That the Lord is the cheefe cause of all our affli­ctions, first as he doth preordaine vs to suffer thē. our prayers, that they may bring vs com­fort and deliuerance in all our troubles and afflictions. Now wee will propound such arguments of consolation, as doe arise out of meditation and consideration, which being wel waighed and pondered, may strengthen our patience, and inable vs to beare all our afflictions with much comfort and in­ward reioycing. All which for order sake, I will reduce vnto two heads. The first are such as may serue to comfort vs in our crosses and calamities, though wee should continually lye vnder them, euen to the day of our death; the second, such as arise from the assurance which wee haue of Gods gracious and most seasonable deliuerance. The arguments and reasons of the first sort, are either spirituall, arising and springing out of the holy Scriptures; or else [...]iuil and world­ly, grounded vpon some earthly meanes, and meere morall considerations. The arguments of comfort which are spiri­tuall, are either simple or comparatiue. The reasons simply to be considered doe arise either from the causes and effects, or the subiect and adiuncts of our afflictions. The causes of our afflictions to bee considered of▪ are either efficient or fi­nall; the efficient causes, are either the inflicting, or mouing causes. The principall cause inflicting all troubles and affli­ctions vpon vs is God himselfe, and that in a three fold re­spect. [Page 183] First, because he hath predestinated and fore-ordained vs to suffer these afflictions. Secondly, as he doth according to this his purpose execute his decree. And thirdly, as hee doth by his most wise and powerfull prouidence, order and dispose of al our crosses of calamities, with all circumstances which belōg vnto them. That the Lord hath preordained vs to suffer afflictions, the Apostle sheweth in the eighth of the Romanes, where speaking of afflictions he saith, that whom God knew before, he did also predestinate, to be made like to the Rom. 8. 29. image of his Sonne, (namely, in suffering worldly miseries, and bearing the crosse) that he might be the first borne among Luk. 24. 26 many brethren; and so by suffering these things, might enter into his glory, as our Sauiour Christ himselfe speaketh. To which purpose Eliphaz also saith, that misery commeth not forth of the dust, neither doth affliction spring out of the earth; Iob. 5. 6. namely, as from their first fountaine and originall, But man is borne vnto trauaile, as the sparkes flye vpward. And this con­sideration the Apostle vseth as a singular consolation in that place, seeing God had not onely appointed vnto them all the afflictions which they did suffer, but also had herein made them conformable to his deare and onely Sonne; pre­scribing vnto them no other way to glory and happinesse, but that which his best beloued had gone before them. So the holy Apostle vseth the same argument of comfort vnto the afflicted Thessalonians, saying, that no man should be mo­ued with these afflictions, because themselues doe know that they 1. Thes. 3. 3. are appointed thereunto. And surely it is a singular consola­tion when wee consider that the miseries which wee suffer, come not of themselues, or by chance or fortune, but by the determinate counsaile and appointment of God; nor are inflicted on vs at the command of some cruell tyrant who hateth vs, or at the disposing of our arch-enemie the Diuell, who seeketh our destruction; but according to the most wise and iust counsaile of our gracious God, from whom we haue our being, and all other blessings and benefits which we enioy.

Secondly, God is the principall efficient and cheefe au­thor§ Sect. 2. That God is the chiefe cause of al our afflictions as he executeth this decree, and actu­ally layeth these cr [...]sses vpon vs. Esa 45. 7. of all our afflictions, as he doth execute this decree both for the correction and trial of his seruants, or the iust punish­ment of the wicked and vngodly. For so the Lord himselfe speaketh; I forme the light, and create darknes; I make peace, and create euill, I the Lord doe all these things. And againe, Shall a trumpet be blowne in the citye, and the people not bee a­fraid? or shall there be euill in a citie, and the Lord hath not done it? And elsewhere; Behold now, for I am hee, and there is no gods with me; I kill and I giue life, I wound and I make whole; nei­ther Amos. 3. 6. is there any that can deliuer out of mine hand, And with this agreeth the song of Hannah: The Lord killeth and ma­keth Deut. 32. 39. aliue; bringeth downe to the graue, and raiseth vp, the Lord maketh poore, and maketh rich, bringeth low and exalteth. And1. Sam. 2. 5. 6. Lamen. 3. 38. the question of the afflicted Church in her Lamentations: Out of the mouth of the most high, proceedeth not euill & good. And thus the faithfull (whatsoeuer the inferiour causes and instruments haue bene of their afflictions) haue stil acknow­ledged the Lord, to be the cheefe agent and principall cause of them. So Ioseph being betraied by his brethren, saith that God had sent him into Aegypt. And Naomi in her afflicti­ons ascribeth them all to the will and worke of God; The Gen. [...]5. 8. Ruth. 1. 20. 21. almighty (saith she) hath giuen me much bitternes, I went out fall, and the Lord hath caused me to returne empty. Why call ye me Naomi seeing the Lord hath humbled me, and the almigh­ty hath brought me into aduersity. Thus Iob beeing spoiled by the Chaldeans and Sabaeans saith, that the Lord had giuen, & Iob. 1. 2 [...]. the Lord had taken away: And holy Dauid being reuiled and cursed by wicked Shemei, acknowledgeth that God had sent 2. Sam. 16. 10. him to curse him. So the afflicted Church saith: come and let vs returne vnto the Lord, for hee hath spoyled and hee will heale Hos. [...]. 1. 1. Cor. 11. 32. vs, he hath wounded vs, and he will bind vs vp. And the Apo­stle Paul giueth it as a generall rule, that whatsoeuer the next causes and meanes of our afflictions be, yet when wee are thus iudged, we are chastened of the Lord, because wee should not bee condemned with the world. The consideration whereof [Page 185] should serue much to confirme in vs patience and conten­tednes in all our afflictions and tribulation; first because the Lord from whom they come is infinite in glory, power, and maiesty, who hauing created vs of nothing may dispose also of vs according to his pleasure; for why should the clay mur­mure against the potter; the seruant against his master, the subiect against his Prince; or seely wormes, yea dust and a­shes against the glorious King of heauen and earth? wee see that the same man who will not take an hard word from his equall, suffereth with patience a [...]low giuen vnto him by his King and Soueraigne; and standeth not to dispute with him why hee doth it, being ouer-awed with his power and maiesty: But what are all the princes of the worlde in glory, power and maiesty, beeing compared with the great Iehouah King of heauen and earth? who made of nothing this glorious frame of the world, the sunne, moone, and starres, calling euery one by his name; with al the huge hoast of the creatures which inhabite the heauens and the ayre, the earth and the great deepes. Who measureth the earth with his span, and poyseth it as in a ballance, who vp­holdeth all things by his word, and ruleth them at his good pleasure. In whom we liue, and moue, and haue our beeing; so that if he he sustaine vs we continue, but if he blow vpon vs we are presently destroyed, and returne againe vnto our dust. Who hath in his hand the keyes of heauen and hell, of life and death, shutting and no man openeth, and ope­neth and no man shutteth. Who sendeth out of his trea­surie the raine, haile and snow, the thunder and light­ning, and both raiseth and stilleth the boysterous winds, causing at his pleasure both cruell tempests, and pleasant calmes. Who ruleth the great Behemoth and Leuiathan, and putting his hooke into his nosethrils, turneth him how hee will. And this is that argument of power and maiesty which Elihu first propoundeth, and God him­selfeIob. c. 32. to 42. more fully insisteth vpon, to worke patience in Iob beeing grieuously afflicted, and to keepe him from mur­muring [Page 186] and repining. Secondly, wee must with patiencePsal. 119. 137. beare all our afflictions which come from God, not only be­cause he is in Maiesty glorious, and in power almighty but also because he is iust in al his iudgements, & righteous in al his waies, as the Psalmist telleth vs. And therefore if he cor­rect vs we should beare his blowes, because his exact iustice assureth vs, that he inflicteth no more thē we haue deserued. If he taketh any good thing from vs which we inioy, Let vs know that he taketh nothing but what he gaue, and that not absolutely, and for euer; but onely to vse for a time, till he a­gaine did call for it. And therefore seeing God taketh no­thingEx Ep [...]teti en­ [...]hir. cap▪ 10. a­pud Stobaeum. [...] 108. T. 2. Iam. 1. 17. 1. Tim. 6. 7. but his owne; we are not (as one well obserueth) when we are depriued of any benefit to say that we haue lost it, but onely that we haue restored it to the right owner. For as the Scriptures teach vs, euery good gift descendeth from the Fa­ther of light; for as for vs, we brought nothing into the world, and it is certaine that we can carry nothing out. So our Sauiour Christ teacheth vs in the parable, that all the good things which we enioy are but talents lent of God, which we mustMatth 25. 14. Luke. 19. 12. not vse at our owne pleasure, but to our Lord and masters best aduantage; the which we are to giue account of when he calleth vs to a reckoning, and patiently to restore them when he is willing to resume them. And this made Iob when he was spoyled of all his goods to beare it patiently, because the Lord had taken them who before had giuen them. The Lord (saith he) hath giuen, and the Lord hath taken away, bles­sed be the name of the Lord. Thirdly, we are to beare all our crosses with patience seeing they come from God; not only because he is powerfull and righteous, and therefore must and ought bee yeelded vnto; but also because hee is the cheefe goodnes, from whom there can come no euill, for whatsoeuer God doth, he willeth, and whatsoeuer hee wil­leth is therefore good because hee willeth it; and what is good ought also to be taken in good part; especially of those who would themselues be reputed good. For as one saith, heSenec epist. 76. onely is to be reputed good, who approueth himselfe so to [Page 187] be, by his piety towards God, namely by bearing patientlie whatsoeuer by his prouidence hapneth vnto him; because hee knoweth that it is befallen him by the disposing of that diuine Law by which all is gouerned. To which purpose els where he affirmeth, that it is the first part of diuine worship to beleeue God, and the next to ascribe vnto him due Ma­iesty, and goodnesse, without which there is no maiesty. To know that he who ruleth the world, and tempereth and or­dereth all things as his owne; and especially taketh care of mankind, yea of euery particular person; neither doth nor hath any euill in him.

Yea, much more may wee beare all our afflictions pati­ently,§ Sect. 3. That this consi­deration may much comfort vs, that all our afflictions c [...]me from him who is the cheefe foun­taine of all our good. Grego. Nazianz. yea ioyfully, if we further consider that they proceede from God, who is not onely the chiefe goodnesse in his owne nature, but also in respect of vs the roote and foun­taine, from whom all goodnesse doth grow and spring, in which regard one saith, that afflictions are bitter and sharpe arrowes shot from a sweet and mercifull hand. For he is our gracious creatour, who hath giuen vnto vs our being when we were not, making vs men, when he might haue made vs serpents; and our careful preseruer who sustaineth our liues, and ministreth vnto vs all the good things which we enioy, and who may beter chastize vs, then he who created vs? who hath more right to correct and nurture vs, then he who fee­deth and nurseth vs? wee see that the most sauage beasts which will not indure the looke of a stranger, take stripes from their owner, who feedeth and tendeth them; and shall we, more brutish then they, snarle & repine when the Lord, who not onely giueth vs foode, but also maketh it nourish­ment, doth chastize vs for our good? Hee is our generall and commander; and euery good souldier submitteth himselfe with patience to his captaines discipline; and with cheare­fulnes obeyeth al his commands, marching and encamping, watching and labouring, fighting and retiring, according to his appointment; and all for a trifling pay, and in a doubtful hope of vncertaine victory, and shall not wee yeeld the like, [Page 188] and greater obedience and submission to the Discipline of the great commander of heauen and earth, who assureth vs that by following his directions, wee shall obtaine a glori­ous conquest, and of common souldiers become crowned Kings. The Lord is our King and soueraigne, vnto whom we are to yeeld absolute obedience; and therefore if earthly Princes punishing their subiects, iudge them insolent if they repine, and rebellious if they resist, not induring expostula­tion, or to haue their actions called to account though theyIn regno nati [...] sum [...], deo par [...] ­re libertas est. Senec. de vita be [...]ta. cap. 15. be vniust, and ayme more at their owne pleasure, then their profit: how shal we be acquitted, if being corrected by God we impatiently murmure, and by vsing vnlawfull meanes to free our selues, as much as in vs lyeth, resist him in his most righteous iudgements which are all disposed to our good, if we submit our selues vnto them; seeing by ruling vs thus on earth, he fitteth vs to raigne with him in heauen. He is our most skilfull and faithfull Chirurgian & Physition, who in al he doth, aimeth at the curing of our sicknes, & the recouerie of our health; and therefore when the working of the cor­rasiue, the searing and searching of our wounds, the bitter pils and potions, which for the present make vs sicke vnto death in our owne sense, would force vs in impatiency to crye out and complaine; let vs beare all with meekenes and quietnes, considering that in all this hee intendeth the cure, and that his loue would not suffer him to vse these rougher and more distastfull remedies, if those which are more gen­tle and easie were also effectuall for our recouery. Finally he is our most gracious and louing Father who grieueth at our griefes, and euen earneth in pitty & compassion, when con­trary to his owne nature, we by our sinnes doe moue him to correct vs, and to doe this his strange worke, wherein hee ta­keth no pleasure, but onely out of his loue and wisedome isEsa. 2 [...]. 21. forced (in some manner) to take these seuere courses for our amendment, that he may preserue vs from destruction. And therefore let vs beare with patience that which he inflicteth, and say with our Sauiour, shall I not drinke of the cuppe which Ioh. 18. 11. [Page 189] my father hath giuen me? He is our eternall and heauenly fa­ther, vnto whom we daily pray, that his name may be hal­lowed; and how can it according to our prayers be better sanctified and glorified, then when with patience and meekenesse wee submit our selues vnto his good pleasure, both in prosperitie and aduersitie; and by assured affiance and resolued patience rest vpon his promises and proui­dence, attending his pleasure and leasure for helpe and deli­uerance? So we pray vnto him that his kingdome may come and bee aduanced; and how can this bee better done, then when by his fatherly chastizements he destroyeth in vs the kingdome of sinne and Satan, and maketh vs tractable and obedient to his lawes and gouernment? And finally▪ wee pray that his will may be done; and therefore when we see it performed, why doe we not willingly, yea ioyfully sub­mit our selues vnto it? Why doe we murmure and repine, struggle and striue against it through our impatiencie, & so proclaime our hypocrisie, in crauing that which our iudg­ment approueth not, and vnto which our heart assenteth not? Lastly, the Lord is our husband and head; by vertue of which communion with him, as wee participate with him in all his graces and goodnesse, so he doth (after a sort) sym­pathize with vs in our sorrowes; and is more then our selues delighted with our wel-fare. Now who hauing a most care­full and louing husband would feare to receiue hurt from him? Or what member of the bodie would doubt of the care and prouidence of the wise head, whereby it is ruled, or would impatiently complaine of hard vsage, though it should inuent and approue of some rough and painfull cour­ses, whereby it might bee cured of some infirmities? And how much lesse should wee murmure and repine against God, and his prouidence, who infinitly excelleth in wise­dome and loue, all heads and husbands? Or how can we doubt of receiuing from him helpe, deliuerance, freedome from euill, or fruition of good; whose mercy is so vnmeasu­rable, and goodnesse vnspeakable; that hee spared no [...] to [Page 190] giue his onely and best beloued Sonne to the death, euen the bitter death of the crosse for vs, when wee were strangers, yea enemies vnto him? What will hee deny vnto vs thus neerely allyed, and being now become friends, yea sonnes, and which is more, spouses, yea members of his glorious body▪ who gaue his blessed selfe vnto vs and for vs, when we were so much estranged, and so farre at odds? And these and such like were the meditations, which moued the Saints in former times to beare their afflictions with patience and comfort, seeing they looked not so much to their crosses, as to the hand of God by which they were imposed. So Eze­chias looking to the Lord from whom his affliction came, cryeth out, What shall I say? for he hath said it to me, & he hath Esa. 38. 13. done it. And Dauid professeth, that he was dumbe, and ope­ned Psal. 39. 9. not his mouth, because he saw that the Lord had done it. So looking rather to Gods righteous iudgment, then to his sonnes wicked mallice, pursuing him; and espying Gods iust displeasure, through proud Absalons vniust and rebellious fury; he submitteth himselfe with patience to be afflicted at his good pleasure; But if (saith he) he thus say, I haue no de­light in thee; Beholde heere am I, let him doe to me as seemeth 2. Sam. 15 26. good in his eies.

Vnto which measure of patience if we would attaine, we§. Sect. 4. That if we could haue patience in afflictions, we must not look [...]nly to inferiour cau­ses, but princi­pally vnto God the supreame cause of them. must learne to imitate this example; not looking to the in­feriour causes and subordinate meanes, by which our cros­ses are immediatly imposed; but vnto the Lord our God, who is the cheefe and supreame cause of all our afflictions. For if wee haue no eie to God, who is the first mouer and principall agent; but looke onely to the inferiour and next meanes; there will bee no place for patience, seeing the malignitie of the instruments will poyson our sores of im­patiencie and repining, and so make them the more to fe­ster and rankle, not suffering the holesome salues of affli­ctions, which is soueraigne and profitable, as it commeth purely from Gods hand to be effectuall for our humiliation, and the cure of our corruption. But will cause vs to fret and [Page 191] fume more at the circumstances, which we are readie wittily to aggrauate for our owne greater torment and vexation, then at the matter and substance of the afflictions them­selues. Thus sometime when we could well beare the crosse it selfe, as it is sent from God, we make it intolerable, and so fall into most impotent impatiencie, when being inflicted vpon vs by the meanes of some worldly enemie, wee looke vpon his malice, crueltie, and proud insolencie in the cari­age of the matter, and not vnto the Lord, who therein ay­meth at our good, humbling vs by his chastizements, and by these tryals enriching vs with his spirituall graces. And much more doe wee aggrauate the burthen when it is laide vpon vs by the treacherie, neglect, or vnkinde dealing of some friend of whom wee haue deserued well, and therefore least of all suspected to haue receiued from him such hard measure. Or when it befalleth vs through our owne default, negligence, or want of prouidence; in which case we adde vnto it the waight of many criminations, and oftentimes false accusations against our selues, as though it were not heauie enough in it selfe to presse vs downe; vnlesse wee added thereunto the loade of bitter inuectiues against our owne negligence, and of sharpe censures for our owne faul­tines, as being the cause which hath brought vpon vs these crosses and calamities. All which motiues and enticements vnto impatiencie if we would auoide, we must not looke to inferiour causes and meanes whereby our crosses are im­posed; for this is all one, as if wee should regard onely the staffe which giueth vs the blow, and neglect the smiter who ruleth it; and like the foolish curre to bite at the stone which hit and hurt vs, not regarding him who threw it at vs; but wee must lift vp the eies of our minde aboue the earth vnto heauen, and consider that the Lord is the cheefe cause of all our afflictions, and like a iust iudge vseth wicked e­nemies, false friends, the dumbe creatures, as also our owne improuidence and negligence, as the executioners of his righteous iudgements, and inferiour instruments, whereby [Page 192] hee serueth his most wise prouidence, effecting by these meanes, his owne purposes for the aduancing of his glory, and the good and saluation of the elect and faithfull. AndGen. 45. 5. 8. 50. 20. Psal. 105. 17. thus did Ioseph arme himselfe with patience, when passing by the malice of his brethren, who sold him into Aegypt; he looketh to the supreame cause, and considereth that God for his owne glory, and the good of his Church, had sent him thither. Whereas if hee had looked no higher but to their wicked treacherie and cruell spite, hee could neuer haue vsed that meekenesse and moderation; but rather ha­uing gotten oportunitie would in stead of comforting, haue insulted ouer them, and onely thought of taking sharpe reuenge. So Iob retaineth patience in his grieuous affliction, because hee had an eie to the cheefe cause, which was the hand of God correcting him; the Lord (saith he) hath giuen, Iob. 1. 21. and the Lord hath taken away, blessed be the name of the Lord. Whereas if his thoughts had mounted no higher then those inferiour instruments which the Lord vsed, as the malice of his enemies, and the theft and violence of the Chaldeans and Sabeans, he would wholy haue beene transported with desire of reuenge, and burst out into all impatiencie, if be­ing shortned of meanes, he could not attaine vnto his will. And Dauid likewise being exceedingly prouoked by wic­ked Shemei, doth with admirable resolution beare all his outragious iniuries meekely and patiently, and when but by speaking the word, hee might haue had all his wrongs reuenged, looking not so much to this wicked instrument, as to the iust hand of God, who vsed him for the correcting of his sinne, he would not yeeld to his owne passion, and his friends prouocations enciting him to giue way to the de­serued punishment of his malicious enemie, but rather re­proueth them for making the motion: What (saith he) haue I to doe with you, you sonnes of Zeruiah? for hee curseth euen because the Lord hath bidden him to curse Dauid. Who dare 2. Sam. 16. 10. then say, wherefore hast thou done so? Whereas if he had one­ly regarded the malice, insolencie, and notorious outrag [...] [Page 193] of this lewde person, he would haue been impatient of these indignitie [...], and the first man that would haue laide hands vpon him for the reuenging of th [...]se wrongs. Finally, our Sauiour Christ himselfe doth not in those intolerable iniu­ries which were offered vnto him, looke vnto the treachery of Iudas, the malice of the Priests and Pharisies, nor to the corruption and iniustice of Pilate and Herod, but hee consi­dereth of all his afflictions, as of a cup put into his hand to drinke by his heauenly Father, and so forbidding his Apo­stles to take reuenge, he doth with meeknesse and patience suffer all, and without grudging and repining drinketh vpIoh. 18. 11. the very dregs of this bitter potion. Which notable presi­dents, if wee propound vnto our selues for our imitation, then will we not in distempered passion and vnbridled fury, storme and rage▪ against the meanes and instruments of our crosses and afflictions, nor in burning desire thirst after re­uenge, seeking to ease our greefes by requitall of those wrongs vpon our enemies, which they haue offered vnto vs; but rather with our Sauiour, we will pray for them that per­secute vs, saying, Father, forgiue them, for they know not what they doe; for whilest they onely aime at their owne designes, and to atcheiue their malicious ends; they vnwittingly and vnwillingly serue the prouidence of God in executing his righteous iudgments, and correcting the faults of his chil­dren and seruants; yea in truth they serue also the faithfull themselues, euen whilest they seeme to insult and tyrannize ouer them, being vsed by God as bug-beares, to make his children to flee vnto him, as fires to purifie them from their drosse; as files to scower thē from the rust of their corrupti­ons; and as rodds to correct their faults, and to reclaime andGr [...]gor. Mo­ral. lib. 20. chap. 22. amend them for the time to come. To which purpose one saith, that the wicked man, as a foole euen in ruling doth serue the wise and vertuous, and whilest hee presseth him downe, aduanceth him to a better state; herein like vnto ser­uants, who beeing made ouerseers and teachers to their young masters in their none-age for their instruction and [Page 194] education, doe keepe them vnder and correct them; and yet notwithstanding all this, they are their seruants still; be­cause they are ordeined to this vse, that they may serue their young masters, whilest they profit them by their beating: and therefore, because the tyrannie and ill vsage of the wicked towards the good, doth purge them whilest they af­flict them, euen their power doth serue for the profit of the iust. In which respect wee haue litle cause to be furious in our anger against these instruments of our afflictions, see­ing they are so [...]oueruled by God, that wee haue by them great profit and benefit; all the hurt redounding to them­selues; for whilest like rodds they serue our heauenly father to chastize and amend vs, themselues are torne in peeces, worne to stumpes, and beeing no longer fit for this vse are cast into the fire. In which respect one saith, that when traps are laid for vs by our enemies, and iniuries offered; wee doe not suffer iniury, but they that doe it. For the Lord hath said, that the soule that sinneth, shall die; and he hath sinned, who hath done the euil, and not he who hath borne and suf­feredChrysost. in 1. Thess. 5. Ho­mil. 10. it; and therefore let vs not reuenge these iniuries; for then (like them who hurt vs) wee shall with the seelie bees, by stinging them loose our owne liues. And as we must not be enraged against these instruments of our greefe; so much lesse must wee in our troubles and afflictions sue vnto them for ease and deliuerance; for as the malefactour doth not sue vnto the executioner, but onely vnto the Iudge, who hath sole power to pardon, repriue or hange him; so must not we put vp our petitions and supplications to these executioners of Gods righteous iudgments; but haue our recourse by humble prayer to the Lord cheefe-Iustice of heauen and earth, who hath power in his hand to restraine their power, and to bridle their malice that they cannot hurt vs.

CHAP. VII.
That all our afflictions are ruled and disposed by Gods most wise, iust and gracious prouidence, and of the comfort which ari­seth from this consideration.

AND thus haue I shewed that the Lord is the§ Sect. 1. That God by his prouidence go­uerneth all his creatures, and e­specially man, so as nothing hap­peneth vnto him but by his ap­pointment. principall and cheefe author of our afflicti­ons, both as hee doth ordaine vs vnto them; and also as hee hath the cheefe hand in exe­cuting this decree. But besides both these, the Lord is the cheefe author and agent in all our afflictions, as he doth by his wise and powerfull pro­uidence rule and dispose of them, maugre the malice and might of all our enemies, so as they shall all turne to his own glory, and our spiritual & euerlasting good. Neither are we fondly to imagine that the Lord created his creatures, and then left them to the ordering and ruling either of thē­selues, or vnto fate, chance and blinde fortune; but he doth by the same wisdome and power gouerne and dispose them according to his owne good pleasure; so that howsoeuer they oftentimes transgresse and violate his will reuealed; yet they neuer crosse or hinder his secret will and counsaile, but in all things, notwithstanding their malice and opposi­tion, he maketh them serue his prouidence, directing them vnto those ends for which they were created. Nor doth the Lord onely thus rule his cheefest creatures, or those which are inferiour, at some times, or vpon some waighty occa­sions, but this all-seeing and all-ruling prouidence of God, doth extend it selfe to the ruling and gouerning of the meanest, euen of the seelie sparrowes, yea of a worthlesse haire, so as without his direction and appointment they cannot light or fall vpon the ground, as our Sauiour spea­keth. From which consideration ariseth singular comfort vnto all the faithfull; for if nothing befalleth the most con­temptible [Page 196] creatures, but by the wise guidance and appoint­ment of their creatour; then how much lesse vnto men (the noblest peece of this worldly workmanship) who are worth many thousands of them, yea vnto his faithfull seruants and children, who exceed in his valuation many thousands of o­ther men? and this is that argument of consolation which our Sauiour vseth to comfort his disciples, and to arme their patience against those persecutions, crosses and calamities, which should afterwards betide them for the profession of his name. Are not two sparrowes (saith hee) sould for a far­thing, and one of them shall not fall to the ground without your Math. 10. 29. 30 31. Father, yea and all the haires of your head are numbred. Feare ye not therefore, ye are of more value then many sparrowes. But as Gods prouidence doth extend it selfe in more especiall manner vnto the faithfull aboue all other men, so aboue all other times, in the time of their afflictions, according to hisPsalm. 91. 15. gracious promise; he shall call vpon mee, and I will heare him, I will be with him in trouble; I will deliuer him and glorifie him. And thus the Lord taketh speciall knowledge of the afflic­tions of his people that he might deliuer them; I haue sure­lie seene (saith he) the trouble of my people which are in Egypt, Exod. 3. 7. Lamen. 3. 59. 60 and haue heard their crie because of their taske-masters; for I know their sorrows; therefore I am come downe to deliuer them. With which meditation the afflicted Church comforteth her selfe in all her troubles and miseries: O Lord (saith shee) thou hast seene my wrong, iudge thou my cause. Thou hast seene all their vengeance, and all their deuises against me, &c.

Yea the Lord doth in his wise prouidence, not only look§ Sect. 2. That Gods pro­uidence doth rule all the infe­riour ca [...]es of our afflictions; and first such as are vnreason [...] ­ble. vnto, rule and dispose of the afflictions themselues which befall the faithfull, but of all the causes and circumstances, their ends and issues, manner, measure▪ and time of their con­tinuance. For as for the causes of all afflictions, they are all subordinate vnto him who is the supreame and principall cause, and serue but as inferiour meanes and instruments to effect his will and pleasure. For the better vnderstanding wherof, we are to know; that there is in nature a concatena­tion, [Page 197] inter-linking and chaining of causes together, where­by inferiour causes are so subordinate one to another, as that they all holde their subordination vnto God, who is the first and principall cause; whereof it commeth to passe, that as one of them cannot worke and mooue without the helpe of the next cause vnto which it is subordinate, as for example, fruits cannot nourish vs, vnlesse the earth nourish them nei­ther can the earth bring them forth, vnlesse the Sunne shine and the raine fall vpon them: so none of them can mooue or worke, but by that vertue which they receiue from God, the first and cheefe cause, whereby they are inabled to produce all their actions and operations. In regard whereof all the effects and actions of secondary causes (beeing considered simplye in themselues without their poyson and malignitie of sinne) are not so properly the effects of them, as of that cause which is first and principall. As for example wee can­not so properly say, that our meate doth nourish vs, or clo­thes keepe vs warme, or that the sunne doth lighten vs, or our friends prouide for vs; as that God doth all these things by them, namely as the chiefe cause working by his instru­ments. And although these effects be properly and fitly at­tributed to their next and immediate causes; yet more fitly and properly may wee say, that God doth by them nourish, warme, lighten and prouide for vs, seeing from him alone they haue all their vertue and efficacy, without which they could doe nothing. For as the Scribe is more properly saide to write, then the Pen, and he that maketh and keepeth the clocke is more properly said to make it goe and strike, then the wheeles and peyzes that hang vpon it, and euery work­man to effect his worke, rather then the tooles which hee v­seth, as his instruments: So the Lord who is the cheefe a­gent and first mouer in all actions, may more fitly and pro­perly be said to effect and to bring to passe all things which are done in the earth, then any inferiour or subordinate cau­ses, seeing they are all but his tooles and instruments, which cannot moue of themselues, but as they are ruled and guided [Page 198] by the power and prouidence of this heauenly workeman. And thus the Lord vseth all his creatures both vnreasonable and reasonable to serue his prouidence in the afflicting and chastizing of his children. Of the former sort the examples are innumerable like vnto the huge hoast of the creatures themselues; for thus the Lord vseth the fire and water, the infection of the ayre, the barrennes of the earth, the winds and weather, raine, drought, frosts and mildeawes; the wild and bruite creatures; and that not onely the sauage beasts which excell in strength, and are armed by nature to doe hurt; but euen the selie flyes, grashoppers, cankerwormes, and caterpillers as the Lord threatneth, and the Prophet Io­el sheweth. In which regard, howsoeuer these crosses infli­ctedDeut. 28. Ioel. 1. by these vnreasonable creatures a [...]e of all others most vncomfortable, because▪ as it is said of fire and water, so may it of the rest, that they haue no mercy, seeing their fury is not mitigated by yeelding, their pitty not moued by com­plaining, nor their destroying force stayed by our intreating and perswading; yet in this haue the faithfull sufficient con­solation, when they consider, that these no lesse then the o­ther are God instruments for the effecting of his will, and but as rods in the hand of our heauenly Father, which are content (as it were) to be tawed and torne in pecces in vex­ing and tormenting vs, if it be the pleasure of him that made and ruleth them; but yet cannot of themselues giue vs one blow or stripe, but as they are moued by Gods wil and pow­er, as wee may see in the preseruation of the Israelites from the plagues of Aegypt, and from being ouerwhelmed by the mercilesse Sea; in the preseruing of the three children in the§. Sect. 3. That Gods pro­uidence doth rule the inferi­our causes which are reasonable, and first the good and euill Angells. fiery furnace, Daniell in the Lions den, and of Paul from the mortall sting of the cruell viper.

The like also may bee saide of the reasonable creatures, which howsoeuer they may seeme at their owne will and pleasure to afflict and punish vs; yet is both their will and power so ouerruled, limitted and ouermastered, by the all­gouerning power and prouidence of God, that they cannot [Page 199] goe one foot beyond their tether, but when they are come to the vtmost bounds of their permitted liberty, there, will they▪ nill they, they must make a stand, and howsoeuer they may fling and kicke to shew their will and malice, yet their power is so curbed and restrained, that they cannot beyond their allowed limits doe vs any harme. And thus the Lord ruleth as his instruments in o [...]r afflictions both Angells and men; and that both good and bad. For howsoeuer the good and holy Angels are Gods willing ministers, to watch ouer and guard the faithfull in all dangers, and his ready messen­gers to conueigh vnto them his blessings and benefits; yet when the Lord their master and commander is pleased to vse them as his instruments in afflicting & correcting them, they are prest to doe his will. Howbeit they haue their com­mission which they must obserue, their time appointed when to begin, and when to make an ende, and the very number and measure of their blowes that they are to giue, which they neither can nor will exceed. An example whereof wee haue in the destroying Angell smiting the Israelites with2. Sam. 24. the plague and pestilence; who continued the execution of Gods iudgements til the Lord restrained him, but no sooner doth the Lord c [...]mmād him to cease, but presently he shea­theth his sword of vengeance, and desisteth from doing any further harm. So the Lord intending to plague Ierusalem by the ministery of an Angell, first giueth commission to ano­ther Angell that he should set a marke vpon the foreheads of them that did mourne, and crye for all the abominations that were done in the middest therof; and then biddeth the destroying Angell to goe through the Citie and smite, ney­ther sparing nor pittying any, olde or yong, maids or chil­dren,Ezech. 9. 4. 5. 6. but with all chargeth him not so much as to touch a man, who by his marke was exempted from the common calamity and destruction. And thus the fower Angels who had power giuen them to hurt the earth and the Sea, are re­strained from the execution of their commission, till the ser­uantsApoc. 7. 3. of God were marked in their foreheads. Neither doth [Page 200] the Lord thus order and dispose by his wise and powerfull prouidence the good Angels onely, who being his seruants take their cheefe delight in doing his will; but also hee doth often vse, & by the same wise prouidence dispose of, the wic­ked Angels and Diuels, as his instruments for the afflicting of his faithfull children. And when they thinke of nothing lesse then of doing his will, glorifying his name, or doing good to his Saints and seruants; but contrariwise wholy ayme at Gods dishonour and their destruction: euen then he ouerruleth them by his powerfull prouidence, & maketh them (maugre their malice) to effect his will, and to serue him vnto those ends for which he imployeth them. In which respect one well saith, y^t though the wil of Sathan be alwaies wicked, yet his power is neuer vniust, because hee hath his will from himselfe, but his power from God, and therefore what he vnlawfully affecteth to doe, that God will not suffer to bee done but iustly and lawfully. And this is the cause why the spirit which vexed Saul is called the euill spirit, and y^e Spirit of the Lord; namely the spirit of the Lord in respect of that iust power which was granted vnto him by God; and the euill spirit in regard of the desire of his vniust and maliti­ous will. And thus he vsed Satan in afflicting Iob for the tri­al of his patience, that it might be crowned with the greater glory; when as the Deuill aimed at nothing lesse, but onely sought to cause Iob by these afflictions to blaspheme God vnto his face. And thus he gaue him from time to time his commission which he could not passe. And so the Lord tel­leth the Angell of the Church of the Smyrnians, that theApoc. 2. 10. Deuill should cast some of them into prison; but willeth them to be of good comfort because it was not at his owne pleasure, but at Gods appointment, who foretold them of these afflictions; not as long as he list but only for ten daies, which was the time limited by God: not that hee might heereby attaine vnto his owne malitious ende, which was that they might bee destroyed, but that hee might fur­ther and aduance Gods end, namely that beeing tryed and [Page 201] found faithfull they might obtaine the crowne of life. And therefore howsoeuer there can bee nothing more terrible and fearefull then to know that Sathan who hath beene a murtherer from the beginning, and an ancient enemy of mankinde, exceeding vs so much in power, and hauing his power so much exceeded by his malice, should bee the next and immediate cause of our afflictions; yet when wee con­sider with all, that he is but a bare instrument in the hand of God, which by his power and prouidence hee turneth and windeth at his good pleasure; and alwaies forceth him, whe­ther he wil or no, to serue for the aduancing of his own glo­ry, & the spirituall good & euerlasting saluation of his elect, there is in this meditation sufficient cause to expell all feare and horror, and matter enough of patience & consolation.§ Sect. 4. That Gods pro­uidence ouerru­leth the actions and intentions of wicked men: and of the comforts which aris [...] from this consideratiō.

Finally the Lord thus ruleth and ouerruleth all the inten­tions and actions of wicked men, when he vseth them as his instruments for the afflicting of his seruants; so as they can­not begin to hurt them but by his permission; nor continue to vexe & mol [...]st them longer then the appointed time. And when they ayme at nothing else but the disgorging of their spite, the inlarging of their rule and soueraignty, and the inriching of themselues with the spoyle; the Lord aymeth at the good of the faithfull, and by these chastisements hum­bleth them by vnfained repentance, that they may not bee condemned with the world. And thus the Lord vsed the Chaldaeans and Sabaeans as his instruments for the afflicting of Iob, Saul, Shemei and Absalon, for the chastizing of Da­uid; Nabuchadnezer, the Babilonians and Assyrians, for the correcting of his people Israell. In which regard hee calleth him his seruant whom he had appointed to this worke; and affirmeth that he was but as a rod in his hand, wherewith he did visit their sinnes, and execute his righteous iudgements. O Ashur (saith he) the rod of my wrath: and the staffe in their hands is mine indignation; I will send him to a dissembling nati­on, and I will giue him a charge against [...]he people of my wrath Esa. 10. 5 6. to take the spoile, and to take the pray, and to tread them vnder feete like the mire in the street. And not to insist vpon more [Page 202] examples; thus he vsed the Scribes, Priests and Pharisies, Iu­das, Caiphas and Pilate, for the afflicting and killing of his only sonne, that his death might be the price of our redemp­tion: In which respect our Sauiour is called the Lamb slaine from the beginning of the world, namely, in Gods, eternall decree and purpose; and the Apostle Peter plainly affirmeth, that he was deliuered into their hands by the determinate counsell and foreknowledge of God to bee crucified and slaine. And howsoeuer these wicked instruments whichActs. 2. 23. the Lord vseth for the chastising of his seruants, ayme at no­thing lesse then the effecting of his will and aduancing of their good; yet doth he by his wise prouidence alwaies so ouerrule them, that they serue for these purposes; & though they intend their ruine and euen thirst for their destruction; yet when they haue, as Gods instruments effected his worke he curbeth & restraineth their power and malice, so as they cannot goe one iot further then hee hath appointed them. Though at all times they are alike set vpon mischiefe, and continually vpon all occasions breath out their malice and reuenge; yet onely then they haue power to touch the chil­dren of God, when hee permitteth them for his owne gloryGen. 31. 29. and their good. As wee may see in the example of Laban, who implicitely confesseth that he pursued Iacob to do him mischiefe, but could not because God by a dreame had for­bidden him. In Senacherib, who came purposely to destroy Ierusalem, but could not effect his will, because the Lord putEsa. 37. 29. his hooke in his nosethrils, and led him backe from whence hee came. In Saul, who oftentimes practised to take away Dauids life, yet was neuer able, not that he wanted worldly power to effect his will, but because the Lord ouerruled him by his prouidence, so as hee could not hurt him. By all which and innumerable other examples it appeareth that wicked men are but the Lords instruments, who correct his children when hee pleaseth, but cannot so much as touch them till he permitteth them. And with this argument the Lord by vision encourageth Paul to the worke of the mini­strie, [Page 203] Feare not (saith he) but speake and holde not thy peace; Act. 18. 9. 10. for I am with thee, and no man shall lay hands on thee to hurt thee. The consideration whereof serueth for the singular consolation of the faithfull in their affliction; for when (as it vsually commeth to passe) they are more vexed with the sight of their enemies pride, tyrannie and cruell insolencie, then with the sense of the euils which they suffer from them; and are more troubled and frighted with the apprehension of those dangerous effects, which their malicious rage may produce for the time to come; then with all their miseries either past or present; then they are to remember, that these wicked men can doe nothing by their owne absolute will and power; but that they are wholy at Gods disposition, as beeing inferiour instruments of this supreame and cheefe cause, by whom he correcteth them, not according to their malicious lusts, to their ruine and destruction; but accor­ding to his owne wise and iudicious pleasure, for their spi­rituall good, and the eternall saluation of their soules. Then they must call to minde that these impious worldlings are but the slaues and seruants of our heauenly father, whom he hath appointed to correct vs for our faults; & although they much maligne and be at enimitie with vs; yet wee shall re­ceiue no hurt hereby; seeing our gracious father standeth by and wil not suffer them to torment vs at their owne wils, but appointeth the number of stripes, and the measure of our correction, which notwithstanding all their malice, they cannot exceede, nor enlarge their crueltie aboue that which is permitted vnto them.

Yea but why doth not the Lord correct his seruants ra­ther§ Sect. 5. Why God rather vseth these wic­ked instruments, then correcteth vs by his owne hand. by his owne hand, then by the hand of a stranger, or an enemie? And why doth hee not let his chast [...]zements come purely from himselfe, or by the meanes of innocent creatures, or righteous men, executing his iust iudgments by iust instruments, rather then by wicked and vngodly men? who infuse into them the poyson of their malicious­nesse, embitter them with their gaule and spleen, and pollute [Page 204] and defile them with their corruption? To which I an­swere; that the execution of punishment in it selfe, being a seruile thing, doth not so fitly agree with the nature of God, who beeing the cheefe goodnesse, taketh his cheefe delight in doing good, & in communicating himselfe vnto his crea­tures; neither doth hee willingly punish vs, but that wee in­force it vpon his iustice by our sins; whereof it is, that when the Lord doth execute his iudgments, he is said by his Pro­phet, to doe his strange worke, and his strange act. And there­fore,Esay 28. 21. because it is not familiar and delightfull vnto his na­ture, hee doth it not by himselfe, but commonly allotteth it to the Diuell and wicked men, who are the fittest to be his executioners, as beeing naturally disposed to hurt and de­stroy. Euen as among men it is an vsuall thing for the righ­teous Iudge to vse wicked and base wretches, for the execu­ting of his iust sentence vpon malefactors, who haue deser­ued punishment; with whom notwithstanding he doth not at all communicate in their bloodie cruelty and spitefull malice, which they sometimes exercise towards the persons executed. Neither doth it at all disparage, or any whit de­tract from Gods iustice and goodnesse, that the wickednes of sinfull and vngodly men is intermixed with the execu­tion of his righteous iudgments; but doth rather magnifie his wisdome and power, in that hee can bring good out of euill, and light out of darknesse; effecting his iust designes by wicked instruments, contrarie to their nature and inten­tion. For as it doth much commend the exquisite skill of the workeman, when as hee can worke curiously with bad tooles; and the arte of the Physitian, who of the flesh of the Viper can make soueraigne methridate, and change this malignant poyson into an holesome preseruatiue and coun­terpoyson; and as the power and wisdome of so [...] great commander doth gloriously shyne; when as he cannot only vanquish his enemies; but also make them fight on his own side, and become his instruments of conferring good vpon his owne souldiers: So what can more magnifie the wise­dome, [Page 205] goodnesse and power of God, then that hee should be able to perfect the faire and straight workes of his righ­teous iudgments, by these crooked and crabbed instrumēts? then to make the viperous generation of wicked men to serue for holesome preseruatiues, which keepe his seruants from the contagious infection of sinne? And so to conquere these enemies of his glory and our saluation with his diuine power, and ouerrule them by his wisdome, as that they shall in despite of all their pride and malice, serue his chil­dren for their spirituall vse and benefit; and being them­selues wicked and euill helpe to aduance them to a higherMelius iudica­uit de malis bo­na facere, quam mala nulla per­mittere. August. degree of grace and goodnesse? And this is one cause why the Lord thinketh it fitter to serue his owne prouidence of wicked men, that he may bring good out of euill, then not to permit any euill at all.

And vnto this wee may adde, that as the Lord by vsing§. Sect. 6. That God by v­sing these wic­ked instruments, maketh way for the manifestatiō of his iustice in their destructiō, when there is no further vse of them. these wicked instruments for the chastizing of his children, doth manifest his mercy and goodnesse, in making them serue for the aduancement of their good; so doth hee make way for the manifestation of his iustice, whilest hee giueth these wicked men vp to the exercising of their owne mali­cious and cruell lusts in the chastizements of his seruants, whom they vniustly hate and maligne; that so hee may after he hath punished one sinne with another, make way for de­serued vengeance, and take occasion iustly to increase their punishments in this life, and their more fearefull condem­nation in the life to come. For as the wise and louing father hauing reformed his childe by correction, and made him respectiue and carefull in the performance of all god duties; doth to giue him contentment, and assurance of his loue and clemencie, vpon the continuance of his good courses, cast the worne rod which is past vse into the middest of the fire: So doth the Lord cast these wicked instruments; which are (as he calleth them) the rodds of his wrath, into the fire of destruction, when hee hath no further vse of them for the chastizement of his children, that so they may the more se­curely [Page 206] reioyce in the assurance of the loue of their heauenly father, and in the ruine and ouerthrowe of his and their e­nemies. So the Lord threatneth that when he had accompli­shed all his worke vpon mount Sion and Ierusalem, hee would visite the fruite of the proude heart of the king of Ashur, and his Esa. 10. 12. 16. glorious and proude lookes, sending among his fat men leannesse, and kindling vnder his glory a burning, like the burning of fire. The like iudgement is denounced against proud Babylon, that because when y^e Lord being wrath with his people▪ did pollute his inheritance, and giue thē into their hand, she did shew no mercy vnto them, but did lay her very heauie yoke vpon the ancient, therefore he would bring vpon her sud­denly in one day, the losse of children and widowhood, that is, desolation, and shamefull dishonour. And thus the Lord professeth, that he was greatly angry with the carelesse hea­then, Esa. 47. 6. 9. Zach. 1. 15. in that when he was angrie with his people but a little, they helped forward the affliction.

Yea but how can the Lord in iustice so seuerely punish§ Sect. 7. How it will stād with Gods iu­stice to punishe wicked men, for hauing beene his instruments in executing his iudgments. wicked men for afflicting of his children, seeing they are but his instruments, which haue done that onely which hee appointed them? I answere, that this serueth nothing for their excuse, nor doth any thing at all extenuate their faultinesse; for howsoeuer they in afflicting Gods seruants doe the secret will of God, which no creature in heauen or earth is able to withstand; this maketh nothing for them, seeing this hidden will was neuer propounded as a rule vnto which they should conforme their actions: but the Lord hath giuen vnto vs the knowledge of his will reuealed in his word, vnto which hee requireth conformitie and obedi­ence. And by this they are enioyned to loue the faithfull a­boue all others, and by all good meanes to seeke the aduan­cing of their good; whereas contrariwise they doe hate them so much the more, afflicting and persecuting them e­uen for this thing aboue all others, because they are of the houshold of faith, and of Gods owne familie; who make conscience of their waies, and will not run with them into [Page 207] the same excesse of riot. Neither do they at all ayme at Gods end, or euer think of effecting of his counsailes & secret wil; but they only labour to effect their own malicious designes, and to accomplish their owne wills, whereby they desire to glut their crueltie, and to aduance themselues out of the ru­ine of Gods seruants. So the Lord saith, that whereas in his cret counsaile, hee sent the King of Ashur against his peopleEsa. 10. 7. 8. to afflict them for their sins, he thought of nothing lesse; nei­ther did his heart esteeme it so; but he onely imagined to destroy 2 Sam. 12. and cut off not a few nations; that he might make all his Prin­ces Kings; and so himselfe a mightie Monarch. Thus it was the will of God to afflict Dauid by wicked instruments, as hee also reuealed it vnto him by his Prophet; but they neuer once dreamed of doing that which God had decreed; for Absalon aymeth at the satisfying his ambition by vsurping the kingdome; Achitophel at the making of the people more bolde and resolute in following of Absalon against his father, when by his abhominable fact all hope of reconcili­ation between them, should be quite cut off; and Shemei ay­med at nothing but at the easing of his spleene, and dis­gorging his malice by his rayling and reuiling. Finally, it was the will of God that his Sonne should dye for the re­demption of mankinde; but those wicked instruments which were vsed for that purpose, neuer so much as thought of accomplishing this will of God. But the Priests, Scribes, and Pharisies sought in all their proceedings to establishe their owne estates, to maintaine their reputation among the people, and withall to reuenge themselues and satisfie their malice against our Sauiour, who by discouering their hy­pocrisie blemished their glory, and wrought then out of the fauour of the people. And so Iudas aymed at a litle gaine, and to enrich himselfe with the price of blood. And Pilate feared the losse of his place by offending Caesar, or to haue in it those inconueniences which might befall him by dis­pleasing the people. In all which respects, as the sin of these wicked instruments towards God is not at all extenuated, [Page 208] by their executing of his hidden counsell, seeing they doe it not in obedience vnto God, but (being ouerruled by his pro­uidence) whether they will or not: so doth it nothing at all lessen their wrongs and iniuries against the faithfull, in that they are but bare instruments, and the Lord the supreame and principall cause of all their afflictions, seeing whereas hee aymeth in them at their spirituall good and saluation, these wicked men doe al they doe out of malice and hatred, and that to the end, that they may heereby bring them to ruine.

And in this regard as they are not to look wholly vnto thē§. Sect. 8. That we are not vtterly to neglect the inferiour causes of af­flictions. who are but the instruments, nor to respect onely their ma­litious purposes and designes; but to haue their eyes fixed principally vpon God who is the supreame cause, and vpon those excellent ends at which hee aimeth in these their cha­stisements and corrections; so neither are they wholly to neglect them; but as in receiuing benefits we do so acknow­ledge the Lord to be the principall author and fountaine of them; as that we do not forget to render due thanks and re­spect vnto those, whom hee vseth as the instruments of our good: so in all our afflicitons which are imposed vpon vs by the meanes of these wicked men; as wee are to looke vnto the Lord, the supreame cause of them, that heereby humility and patience may be wrought in vs; so we are also to looke vnto the wicked men themselues, as instruments and meanes of our crosses and miseries; hating (though not their persons yet) their malice, rage and cruelty; and vsing all good and lawfull meanes, which eyther the word of God or spirituall wisedome can suggest vnto vs, whereby we may crosse them in their wicked purposes, and free our selues from their iniu­ries and oppressions; hauing heerein the worde of God for our warrant, which enioyneth vs to vse all honest courses for our preseruation, the repelling of iniuries and the aduancing of our owne good; as also to hate all euill and iniustice wheresoeuer we find it; whether it bee directed against our selues, or any other: and the Saints of God for our prece­dents, [Page 209] as Moses, Dauid, Ezechias, the Apostles, yea our Sa­uiour Christ himselfe, as might bee shewed by many instan­ces, if it were not in it selfe cleare and euident. So that how­soeuer in diuers afflictions we are to looke only to the hand of God, which doth vse inferiour causes as meanes and in­struments to inflict his iudgements and chastizements, ha­uing in themselues no malignity nor will to hurt vs, as when he causeth the aire to infect vs, the water to drowne vs, the fire to burne vs; in which cases we are not to blame the crea­tures which are priuiledged from malice and sin, and are but Gods bare instruments for the effecting of his will: yet when he vseth wicked men for his instruments, as wee are cheefly to looke vnto the hand of God, so wee are to haue some re­spect vnto them in regard of that malignity and sin which is in them, whereby they desire our hurt and destruction. For in all afflictions we are to consider not onely the action and worke as it is simply naturall, and the disposition of them to the manifestation of Gods glory, and our good, in which respect God is the cheefe author of them; but also an acci­dentall confusion & malignity of the action; which is whol­ly to be ascribed to mans corruption by whom it is perfor­med; the former whereof being good and iust we are to like loue and imbrace; the other we are to hate and flee as being vniust, corrupt and wicked.

And thus it appeareth that the Lord who is the principall§. Sect. 9. That the Lord so disposeth of the ends of inferiour causes that hee maketh them serue for his su­preame ends; his owne glory, and the saluatiō of the elect. and supreame cause of all our afflictions, doth so gouerne and ouerrule all secondary and inferiour causes and meanes by his most wise and powerfull prouidence, that when they seeme most to oppose against him, they doe but effect that which he willeth and hath purposed to be done. Wher­upon it also followeth that as hee disposeth at his pleasure of the causes themselues, so also of all their ends, making them all serue to the furthering of his ends, which are the supreame and cheefe of all, as namely his owne glory, & sal­uation of his elect, and that when they seeme to looke ano­ther way, and to be not onely opposite to his purposes, but [Page 210] also infinitely contrary one vnto another. And as the Pla­nets haue euery one their owne motion in their proper orbe differing from all the rest, and most of all from the motion of the primum mobile, or that which is first moued, but yet contrary to their owne motion are ouerruled and daily carried with it, and as a man walking on the top of the hatches a contrary way to the motion of the ship, doth not­withstanding goe that way which it goeth, because hee is moued with it; so when the motion of our wills doth excee­dingly varie the one from the other, and all seeme to driue to a contrary end then that at which God aymeth; yet are they all so ouerruled by his power and prouidence, in whom we liue, moue and haue our being; that at last we meet toge­ther and bend that way whether he intendeth. All which is brought to passe after an vnknowne manner and by such hidden courses, that we know not whether wee goe, much lesse are we acquainted with the motion of others, carrying them to the same maine end; like vnto many riuers, which by diuers and contrary waies, runne naturally and freely in their owne current vnto the maine Ocean, and yet neuer thinke whether they goe, and much lesse of their meeting in the same Sea. And thus all the ends of the King of Ashur, Esa. 10. 7. and all his armie were by God directed to that maine end of chastising his people and punishing the wicked and rebelli­ous; although (as the Lord plainely affirmeth) hee neuer so much as thought so, or euer aimed at this end. So the diuels end in casting the Saints into prison, was that being tormen­ted they might be brought to make an Apostasie from the faith; but the Lord maketh Sathans end and action serue toApoc. 2. 10. further the end which he had propounded; namely that by these afflictions they might be tryed, and beeing approoued might be crowned. It was his end in afflicting Iob to bring him vnto destruction, by causing him to curse God vnto his face: but God maketh the Deuils action and end to further his, which was, that he might bee glorified in the triall of his graces, the faithful edified by his example, and that Iob him­selfe [Page 207] might be fitted and prepared to receiue a greater mea­sure of his blessings here, and of glory and happinesse in the life to come. But this will more plainely appeare in the affli­ctions of Ioseph, wherein as there were many agents, so like­wise many ends. His brethren being full of enuy, sought to haue him remoued, whom their father (as they supposed) ouerloued. The Ismaelitish marchants respected their gain, his mistresse aimed first at the satisfying of her filthy lust, and after at the reuenge of her scorned loue; his master, in his wrong conceiued iealousie, at the punishment of so great an iniurie as he thought hee had receiued; the iaylour at his ease and safetie; the vngratefull Butler thought of nothing but pleasing the King; the King sought to ease his troubled minde by vnderstanding the meaning of his dreame; the Diuell to bring by the sinne of many, innocent Ioseph vnto destruction. But all these ends so diuers and opposite one to another, the Lord so ouer-ruled by his wise and powerfull prouidence, that he made them all concurre to the effecting of his owne ends, which were the tryall of Iosephs graces to the glory of him that gaue them; which Ioseph in modestieGen. 45. [...]. passeth ouer; and the preseruing of his Church in the time of extreame famine, by sending him into Aegypt to make prouision for them. The like may also bee obserued in the death and passion of our Sauiour Christ; wherein Iudas out of his couetousnesse betraieth him to gaine the siluer peeces; the Scribes and the Pharisies out of their malice and enuy persecute and accuse him, to vphold their state and honour by remouing their enemie; Pilate condemneth him out of feare and flattery to keep his grace with Caesar, and to please the people; the souldiers crucifie him out of ba [...]barous gree­dinesse to receiue a reward, and to benefit themselues with the spoyle of his garments, the Diuell vseth them all as his slaues and vassals out of his malice to mankinde, that hee might hinder our saluation by destroying our Sauiour. But God ouerruleth by his gracious and wise prouidence both him and them; making all their ends and actions to serue for [Page 212] the furthering of his most louing and mercifull end, euen when they most opposed against it namely the redemption and saluation of all his elect by the precious death, and all­sufficient sacrifice of his innocent Sonne. By all which it ap­peareth, that whilest the Diuell and wicked men pursue their owne ends the Lord attaineth his, and whilest in af­flicting Gods seruants, they wholy aime at their destruction; the Lord by his prouidence ouerruling all their purposes and endeauou [...]s, maketh them when they thinke of nothing lesse to serue for the glorifying of his holy name in the ma­nifesting of his graces, and the saluation of the soules of his afflicted children. So that they are in his hand in this re­spect, like the arrow in the hand of a cunning archer, which fl [...]eth to the marke, and yet knoweth not whether it is going; for though they bee well acquainted with their owne malicious ends, and pursue with all greedinesse their owne intentions; yet oftentimes fayling of them, they ne­uer faile the furthering of those ends which God hath pro­pounded vnto all their actions, although they goe blind­folde to them, and neuer so much as thinke of them. The consideration whereof may greatly comfort vs in all our afflictions imposed on vs by wicked men; for when wee see our selues assaulted by them on euery side, all of them ay­ming at our hurt and destruction in the generall, but yet ca­ried thereunto by their particular ends; one out of malice to our persons, another out of desire to reuenge misconcei­ued wrongs, and supposed iniuries. This man out of coue­tousnesse hunting after a prey in our spoyle; and another out of pride and ambition seeking our downe fall, that hee may lay the foundation of his owne glory and honour, in the ruines of our estate; he out of enuy and hatred, thinking that he is better, if hee make vs worse; and another out of his greedinesse labouring to make vs worse, that hee may make himselfe better; then are wee to remember there is a supreame prouidence, wisdome and power, which ouer­seeth and ouerlooketh all their actions and ends, and when [Page 213] they are most eager in pursuing their designes, doth make them, when they thinke least of it, to serue him for the effe­cting of all his counsailes and purposes, and the furthering and aduancing of those his maine ends, euen his owne glo­ry and the saluation, as of all the faithfull, so also of vs among the rest.

And thus doth Gods prouidence shew it selfe in the ends§ Sect. 10. That Gods pro­uidence orde­reth and dispo­seth of all our afflictions, both in respect of their manner, mea­sure and conti­nuance. of our afflictions, and of them that doe afflict vs, disposing of them all for his owne glory and our good: The like also may be said of the manner, measure and time of our afflicti­ons; all which he so ordereth and ouerruleth, that nothing befalleth vs, either in the manner, measure or continuance of them, but by the wise guidance of his all-seeing proui­dence. For he hath as wel appointed how we shal come into afflictions, as what we shal suffer; & though there be in thē a thousand strange circumstances, and ten thousand vn­thought of accidents, and vnexpected casualities; much con­fusion and disorder in respect of secondarie meanes, and in­numerable errours and mistakings; yet is there nothing in them all vnto him casuall and accidentall, but all foreseene and fore-ordained long before; neither any confusion or errour, but all in a direct order and methode, one cause pro­ducing and drawing on another, like the diuerse linkes of the same chaine, as may plainly appeare if wee doe examine the former examples. So doth hee by the same prouidence share out vnto vs the measure of our afflictions, giuing vnto vs a conuenient draught of this bitter potion, according to the proportion of our strength and patience. Neither doth hee let loose the Diuell and wicked men to assault vs all at once, according as their furie would cary them; but like the master of the masteries he sitteth by, and appointeth such aduersaries to contend and wrastle with vs, as may onely exercize our patience, and not wholy vanquishe and ouer­come it. And as he appointeth the manner and measure, so also the time of our afflictions, which al the malice and furie of our enemies cannot any iot lengthen or prolong. As wee [Page 198] may see in the 400. yeares appointed to the Israelites in the Aegyptian seruitude, which being expired, they came out,Exod. 12. 41. maugre all the malice of their enemies, the same day; in the 70. yeares of the Babilonishe captiuitie, at the expiringDaniel 9. 2. 21. 23. whereof Daniel prayeth for deliuerance, and hath presently his suite heard and granted; and in the afflictions and per­secutionsApoc 2. 10. of the Church of Smyrn [...], raised by Satan, which is restrained to a determinate time of ten dayes. And thus the Lord ordereth our afflicitons, both in respect of the causes, manner, measure and end, (as I shall haue occasion to shew more fully hereafter) in regard whereof he is said, to correct vs in iudgment for our amendement, and not in wrath to cut vs off. Which argument the Lord vseth to comfort his afflicted Church in her captiuitie; Feare not (saith he) O my seruant Iacob, for I will deliuer thee, &c. I am Ier. 30. 11. with thee (saith the Lord) to saue thee, though I vtterly destroy all the nations where I haue scattered thee, yet I will not vtterly destroy thee, but I will correct thee by iudgment, and not vtterly cut thee off. The which consolation let vs apply vnto our selues in all our crosses and afflictions, and considering on the one side, that the Lord is the cheefe cause and author of them, and also ordereth and disposeth them by his wise and powerfull prouidence; that Satan and wicked men are but his bare instruments whom he ruleth at his pleasure, and that whatsoeuer they intend and ayme at, he maketh al their purposes and deuices to serue his owne ends; and finally, that he appointeth both the manner, measure & time of our conflict and triall; and on the other side, that he who doth all this, is vnto vs no stranger or enemie, but our most deare and gracious father, who hath so loued vs, that hee hath not spared to giue his onely and best beloued Sonne to the death for our redemption, who can, because he is able, and will, because hee so much tendereth vs, turne all our crosses into comforts, and makes them serue as meanes to further our saluation; let vs not onely with patience and comfort, but euen with thanksgiuing and reioycing holde out in all [Page 215] our trialls and suffer with meekenesse and quiet contented­nesse whatsoeuer it shall please him to lay vpon vs.

CHAP. VIII.
Of the meritorious and deseruing cause of our afflictions, which is our sinne: and of the comforts which arise from this con­sideration.

ANd thus haue I shewed what are the effici­ent§ Sect. 1. That sin is the deseruing cause of our afflictions. causes of all our afflictions; as also the comforts and consolations which doe a­rise from the consideration of them; now wee are to proceede vnto the causes moo­uing and inciting the Lord to lay vpon vs these affli­ctions: and these are of two kinds; the first is in vs, which is the meritorious cause of all our crosses; the other is in God, which is his loue inclining him thus to chastize vs, that we may not be condemned with the world. First therefore (as order requireth) wee will intreate of the meritorious and deseruing cause of all our miseries and calamities, that out of the meditation thereof wee may lighten the burthen of our crosses, and make them more easie to bee borne vpon the shoulders of patience. The cause meriting and deseruing affliction is sinne, which is that strong cart rope or cable, whereby we draw vpon vs al afflictions & miseries, whether we consider them as the punishments of a righteous iudge; or the chastisements and corrections of a gracious Father. And this the Lord plainely sheweth vnto vs in the 28 chap­ter of the booke of Deuteronomy; where hauing promisedDeut. 28, 15. all blessings and benefits, and also protection and exempti­on from all miseries and euill, to those who keepe the com­mandements of God; hee afterwards annexeth a seuere threatning to the transgressions thereof, namely, that if they did not obey the voice of the Lord their God, to keepe and doe all [Page 216] his commandements, then all his curses, should come vpon and ouertake them; and so expresseth a large catalogue of them, from the fifteenth verse to the ende of the Chapter. So the Psalmist speaking of those that are in prison and captiuity, saith that they dwell in darkenes and in the shadow of death, be­ing Psalm. 107. 11. 12. fast bound in misery and iron; because they rebelled against the words of the Lord, and despised the counsell of the most high. And a little after he affirmeth, that fooles (hee meaneth sin­ners) by reason of their transgression, and because of their ini­quity Vers. 17. 34. are afflicted: and that God turneth a fruitfull land into desart barrennesse for the wickednes of them that dwell therein. So the wise man maketh affliction to be (as it were) the sha­dow of sinne, which doth alwaies attend vpon it; affliction Pro. 13. 21. Pro. 22. 8. (saith he) followeth sinners; but vnto the righteous God will recompence good; and the fruit and haruest which commeth of the sinners seed time, for as he saith, Hee that soweth ini­quity shall reape affliction, and the rodde of his anger shall faile. And most plainely the Church in the Lamentations, affir­methLam. 3. 39. sinne to be the cause of al our suffrings; man (saith she) suffereth for his sinne. In regard of which neere neighbour­hood,Gen. 4. 7. and inseparable vnion betweene sin and punishment, linked together with the bond of Iustice and Gods righte­ous iudgement, they are confounded in their names, and pu­nishment is signified by the name of sinne, for so the Lord saith vnto Caine; If thou doest not well, sin lyeth at the dore; thatVers. 13. is, due punishment deserued by this sinne, and contrariwise whereas it is said, that his punishment was greater then hee could beare, it may be also rendred, that his sin was greater then could be pardoned. And as this truth appeareth direct­ly by the former testimonies; so also both by the examples & confessions of those who haue beene afflicted. Concerning the former the Lord saith vnto the people of Israel, that their sinne was the cause of their diuorcement from him; and that for their iniquities and transgressions they were solde intoEsa. 50. 1. captiuity, and their mother (that is their Church and nati­on) was forsaken. So the Prophet Ieremy in the name of the [Page 217] Lord saith thus vnto them; thy waies and thine inuentions Ier. 30. 14. 15. haue procured thee these things, such is thy wickednes. And a­gaine, I haue stricken thee with the wound of an enemy, & with a sharpe chastisement, for the multitude of thine iniquities, be­cause thy sinnes were increased. Why cryest thou for thine affli­ction? thy sorrow is incurable, for the multitude of thine iniqui­ties. Because thy sinnes were increased, I haue done these things vnto thee. And this the Prophet acknowledgeth in his lamē­tations,Lam.1. 5. 8. in the name of his Church and people; the Lorde hath afflicted her for the multitude of her transgressions, and her children are gone into captiuity before the enemy, Ierusalem hath greeuously sinned, therefore she is in derision, &c. Finally our Sauiour implyeth this truth in his speech to the man whom he had cured of his grieeuous diseases; Behold (saith he) thou art made whole, sinne no more, least a worse thing come Ioh. 5. 14. vnto thee. And to the same purpose one of the ancients vp­on the example of Ionas, speaketh fitly. As soone as Ionas (saith hee) entred into the shippe; God caused the surging waues to rise and swell, to teach vs hereby, that where thereChrysost serm. ad pop. 5. Tom. 4. is sinne, there also is a tempest, and after disobedience fol­loweth a storme. But being deuoured of a whale, hee not­withstanding liueth; to learne vs heereby, that as to him that liueth in sinne, a ship is no safeguard, so to him who by repentance hath put it off, neyther Sea nor beasts are hurtfull or pernitious. And heereof it is, that being to cure one sicke of a palsie, hee first taketh away his sin, before he taketh away his disease. Sonne (saith hee) bee of good comfort, Matth. 9. 2. 6. thy sinnes are forgiuen thee; and then Arise and take vp thy bed, and goe to thine house. And so the afflicted Church hauing af­firmed that man suffereth for sin, perswadeth to repentance as the onely meanes to remoue their crosses and calamities,Lamen. 3. 40. because thereby sinne which is the cause of them is remoued Let vs (saith she) search and trye our waies, and turne againe to the Lord. By all which it appeareth that sinne is the onely deseruing cause which moueth the Lord to send afflictions; the which is most consonant with Gods most infinite truth [Page 218] and iustice; and that whether wee consider them as punish­ments inflicted vpon the wicked; or chastisements wherby he correcteth his owne seruants & children: for what can be more righteous, then y^t he should inflict those iudgements & punishments vpō wicked men, which he hath denounced in his law against the transgressors therof, whether they con­cerne this life or the life to come; seeing all both by right of creation & continuall preseruation, are bound to obedience vpon condition of reward and punishment, as being the vas­sals and subiects of this great King of heauen and earth? and what can bee more iust, yea and full of mercy then for the Lord to chastize the faults of his children and seruants, that he may reclaime them from their sinnes, and withhoulding them from the broad way which leadeth to destruction, may draw them by this afflicted and straight path, vnto that happines which they formerly lost by following the delights of sinne? To which purpose one saith, that it is iust with God to scourge euery sonne whom he receiueth, that we who were banished out of the ioyes of Paradise for our rebellious desiring vnlawfull delights, should againe be re­storedAugust. de pati­ent. lib cap. 14. Tom. 4. & receiued, by our meek suffring of sorrows & crosses, & being runawaies by doing euill, should be brought again and repossessed of our happinesse by suffering euill; doing there against iustice, and suffring heere for iustice. In which regard wee are to iustifie God in all his iudgements, and beare with patience that which hee sendeth, not onely be­cause it is vnlawfull to repine and striue against them; but because the Lord heerein willeth nothing but that which isPsal. 119. 137. Vers. 75. lawfull and expedient. For which we haue the Prophet Da­uid §. Sect. 2. That though God doe not alwaies afflict vs for sin: yet this is the best vse which we cā make of afflicti­ons to ascribe thē to our sins. for our example, who approueth Gods iudgements; not onely in generall crying out, righteous art thou O Lord, and iust are thy iudgements; but also particularly in those which himselfe suffered; I know O Lord (saith hee) that thy iudge­ments are right, and that thou [...]ast afflicted mee iustly or in truth.

Yea but the Scriptures teach vs, that our sinnes are not [Page 219] alwaies the causes of our afflictions, and that there are di­uers other causes which moue the Lord to lay vpon his chil­dren these crosses and calamities: for thus the Lord afflicted Abraham whilest he required obedience to that difficult & grieuous commandement of sacrificing his sonne, not for the punishment of his sinne, but for the triall of his faith; and thus Iob endured many crosses and calamities, not for a­ny sinnes committed by him, but for the tryall and appro­uing of his loue, faith, patience, obedience, and other of Gods graces, against the calamities and wicked slanders of the Deuill. And our Sauiour saith directly of the blind man, that he was not punished with that great infirmity, eyther for his owne sinne or the sinne of his parents; but that the workes of Iohn 9. 2. God might be made manifest in him. To which I answere that in truth God doth by afflictions as well make triall of his graces in vs, as chastize vs for our sinnes, and that besides our iniquities and transgressions, there are in Gods secret coun­sels other causes of our crosses and calamities, but seeing the Lord hath in his word denounced these miseries and afflic­tions against vs, as punishments and chastisements for our iniquities and transgressions; and doth not reueale vnto vs when he tryeth vs, and when hee correcteth vs; therefore leauing Gods secrets vnto himselfe, we are not to looke vn­to his hidden counsels, but vnto his will reuealed, and ac­cording thereunto we are alwaies to make this vse of our af­flictions, that when we are iudged we are chastened of the Lord, 1. Cor 1 [...]. 32. and iustly corrected and punished for our sinnes? Neither shall we need to feare any great errour in this behalfe, seeing besides all our other transgressions wee brought enough sinne and corruption into the world with vs, to deserue all the punishments of this life, and the life to come; and euery man hath in him sufficient fuell for the fire of vengeance and punishment▪ if Gods iustice and wrath doe onely inflame it. Yea rather let vs know, that this is the best and safest course to ascribe our crosses to our sinnes deseruing them, because (though we erre in respect of Gods secret purpose, [Page 220] in sending this affliction which wee presently suffer) wee shall take occasion thereby the better to humble our selues vnder the hand of God, to approue and iustifie his righte­ous iudgments, and to renew our repentance by sorrowing for our sinnes, as being the causes of all our smart, and la­bouring to mortifie and forsake them for the time to come. Whereas contrariwise the errour of not ascribing our affli­ctions to our sinnes deseruing them, when they are in truth for this onely cause inflicted by God, is most dangerous and pernicious; seeing it continueth vs in our wickednesse, and hindreth our repentance; according to that complaint of the Lord by the Prophet. They gaue themselues to deceit, and Ierm. 8. 6. would not returne; I hearkened and heard, but none spake a­right, no man repented him of his wickednesse, saying, what haue I done? euery one turned to their race, as the horse rusheth into battell. And therefore the saints of God in all ages, leauing Gods secret counsels to himselfe, haue euermore insisted in their sinnes, as the onely cause of all their afflictions; so ho­ly Dauid complaineth; There is nothing sound in my flesh, Psal. 38. 3. Esa. 64. 5. Dan. 9. Ezra. 9. Nehem. 9. because of thine anger; neither is there rest in my bones, be­cause of my sinne; and the Prophet cryeth out in his prayer for the people, Behold thou art angry, for we haue sinned; and those there famous worthies, Daniel, Ezra and Nehemiah, in those excellent prayers which they make in the behalfe of themselues and their people, acknowledge their sinnes to be the causes of all their calamities. Yea euen Iob himselfe who was in truth afflicted for the triall of his spirituall gra­ces; howsoeuer hee defendeth his innocencie against his three friends, to maintaine his vprightnesse and sinceritie from their false calumniations and aspersions; yet hauing to deale with God, hee acknowledgeth his sinne to be the cause of all his calamities. I haue sinned (saith he) what shall I Iob. 7. 20. doe vnto thee, O thou preseruer of men? &c. And why doest thou not pardon and take away mine iniquitie? §. Sect. 3. That all our af­flictions must

Whose example we must imitate, labouring in all our af­flictions to be brought vnto the sight of our sinnes, that we [Page 221] may bewaile and forsake them. And considering that Godbring vs to a sight of sinne and repentance for it, not onely in generall, but al­so in particular. doth not onely in generall correct vs for sinne; but visiteth our speciall sinnes with speciall iudgments and afflictions; therefore let vs not content our selues to haue in some ge­nerall manner ascribed our crosses to our iniquities as the causes of them; but let vs also search out our speciall and particular sins, which are the causes and occasions of those miseries which we presently endure and suffer: that taking more particular notice of them; wee may in more especiall manner repent of them, and more effectually labour in sub­duing and mortifying them. And for our direction heerein, let vs consider of certaine signes, whereby wee may know when the Lord correcteth a particular sinne with some spe­ciall punishment or chastizement. Whereof the first is, when being afflicted with some speciall iudgment, after exami­nation we finde that in the Scriptures such a punishment is denounced against such a sinne; as when affiance in the cre­ature is punished with their insufficiencie and impotencie whereby they cannot, or infidelitie and treacherie, where­by they wil not affoord vnto vs that helpe which we expect from them. When pride is punished with deiection and contempt; whoredome with barrennes or want of poste­ritie; idolatrie with adulterie, and such like. Secondly, when as our sinnes are punished by law of requitall like for like; as when hauing dishonoured God by scandalous sins, the Lord in the very same doth dishonour vs; when hauing committed spirituall adulterie, we or ours are left of God, to commit corporall filthinesse; when hauing neglected our duties to our parents, our children doe neglect theirs vnto vs; and when hauing oppressed our inferiours, we our selues are oppressed by our superiours. And thus did God fit Dauids chastizement to his offence, in the sinne against V­riah; for because hee tooke his neighbours wife to commit adulterie with her; the Lord tooke his and gaue them to one of his owne house, yea vnto his owne sonne, his deare2. Sam. 12. 10. 11. darling Absalon, to be abused by him in filthie incest. And [Page 222] because he had slaine Vriah with the sword; therefore the sword did not depart from his house, but the same Absalon doth first slay his brother Ammon, for that incestuous rape committed with his sister Tamar; wherin there was a double punishment of Dauids double sin; and afterwards rebelling against him, neuer rested till he had expelled him out of his kingdome, and seated himselfe in his royall throne. So when the people of Israell enquired in the land of their captiuitie, wherefore the Lord did bring vpon them those afflictions of bondage and cruel seruitude, the Prophet is commanded by the Lord to giue them this answere; Like as ye haue for sa­ken me, and serued strange Gods in your land; so shall ye serue Ier. 5. 19. strangers in a land that is not yours. Thirdly, when as we are taken in the very act, and our sinne presently is attended by our punishment; as Dauids numbring of the people with that fearfull pestilence; Ionas his fleeing from God with that dangerous tempest; and Pauls cruell persecution with sud­daine blindnesse and astonishment. Fourthly, when as our owne consciences doe iudge and condemne vs, as hauing brought vpon our selues such a punishment by committing such a sinne; for the conscience is Gods deputie to conuince vs, being guilty as worthy of such iudgments; and to put vs in minde that some speciall sinnes committed, haue brought vpon vs such speciall punishments; as we may see in the ex­ample of Iosephs brethren, who adiudged themselues as worthy of all the miseries which they suffered, because they so litle regarded the cry and intreatie of their brother in his afflictions. Lastly, when as our sinne in it owne nature bringeth forth such a punishment as the fruite thereof; as when beggerie followeth idlenesse or wastfulnesse; weak­nesse and sicknes, the sinnes of vncleannesse, and double plagues doe accompanie impenitencie and hardnesse of heart.§ Sect. 4. That much com­fort ariseth from the consideratiō of the meritori­ous cause of af­flictions, which is our sins, First, because we haue no iust cause of murmuring see­ing Gods iustice and truth is ma­nifested, and we receiue no wrong.

And thus haue I shewed, not onely that our sinnes in ge­nerall are the causes of all our crosses and calamities, but al­so our speciall sins, of our more speciall miseries and affli­ctions: [Page 223] of which truth when our iudgments are throughly informed; after we haue made vse of this knowledge for the renuing and increasing of our repentance, both for our sins in generall, and those which more especially presse the con­science with their guilt, and the whole person with their pu­nishment; we may in the next place make vse also thereof for the strengthening of our patience: and that in diuers re­spects. First, because wee haue no iust occasion of murmur­ing and repining; seeing God, as his iustice necessarely re­quireth, doth iustly execute his righteous iudgments vpon vs for our sinnes, and according to his reuealed truth infli­cteth those punishments which he had in his word formerly threatned; and if he should not thus do; punishing sin wher­soeuer hee findeth it, and shewing his detestation of it in whomsoeuer it is, he might be esteemed partiall, and his iu­stice and truth would receiue impeachment. When there­fore the Lord acquiteth and cleareth himselfe from such imputations, and manifesteth his iustice and truth by corre­cting and chastizing vs for our transgressions; there is no cause of sorrow and mourning (but onely for our sinnes, whereby we haue vrged God vpon the necessity of shewing his truth, and iustice to take these courses with vs) vnlesse we would be found enemies vnto God, and aduersaries to these excellent attributes, whilest we greeue because hee is righteous in his iudgments, and true of his word. Neither is there any cause of impatiencie, yea rather in this respect we haue iust cause of ioy and comfort; in that Gods iustice and truth are magnified in our afflictions; for better it were that heauen and earth were vtterly destroyed, yea both men and Angels damned vnto hell, then that the glory of God, who is the cheef goodnesse and supreame end of all the crea­tures, should in the least degree be dimmed and blemished. But especially haue we cause of reioicing and thanksgiuing, if we consider that in all these our afflictions the Lord doth not so much punish vs for sinne, as sinne in vs, mortifying and subduing it, that by the death and subiection thereof, [Page 224] we may liue and raigne with him. Euen as the Surgeon in applying of the corrasiue, hath no quarrell to his patient, nor aymeth at his torment; but onely seeketh to abate the swel­ling tumour, and to draw out of the sore the core of cor­ruption that it may be cured. Secondly, as this considera­tion may worke in vs patience in respect of God, so also in regard of vs, seeing wee are not at all wronged in our pu­nishments, nor haue any iniustice offered vs by God, but doe onely suffer those miseries and crosses which wee haue iustly deserued, and haue pulled vpon vs by our owne sins. And therefore when wee are exercised with any affliction, we haue no more reason to complaine of God, nor to re­pine against his righteous iudgments, then the malefactour hath to cry out against the righteous Iudge, or to grudge against the iust sentence pronounced by him; nor haue more cause when we are in sicknesse, prison, pouertie or banish­ment, to bend all our anger and malice against Gods mini­sters and inferiour instruments, exclaming against the op­pressions of our magistrates, the falsitie of our accusers, the ilnesse of the aire or vnholesomenesse of our dyet; then the condemned person hath to maligne the prison walls that inclose him, the fetters and bolts that bind and clogge him, the Scherife and officers that lead him to execution, or the hangman who by authoritie is appointed to execute the sentence which the iust Iudge hath worthilie pronounced. But if there bee any cause at all of complaining and exclai­ming, it is at our sins which haue caused the Lord our righ­teous Iudge to take these seuere courses against vs, for his owne glory, in the manifesting of his iustice, and our euer­lasting good, by reforming vs of our sinnes. If there be any reason of greeuing and mourning; it is because wee haue deserued these iudgments, and not because the Lord hath iustly inflicted them. In which regard the afflicted Church demandeth, wherefore the liuing man is sorrowfull, seeing he Lam. 3.. 29. suffereth for his sinne. Vnlesse we had rather vnderstand the last words as an answere to the question, namely that there [Page 225] is no other cause of sorrowing, but that his sinnes haue deser­uedMicah. 7. 9. to be thus punished. And in another place she saith▪ that she will beare the wrath of the Lord, because shee had sinned a­gainst him. To this purpose one saith, that by a right know­ledge of the waight of our sinne, wee doe much lighten thePer hoc quod culpae pondus cognoscitur affli­ctionis poena le­uigatur. Gregor. Moral. lib. 10. cap 5. waight of our punishment. And that the greefe of the whip is much tempered and mitigated, when the fault deseruing it is duely acknowledged, euen as euery patient doth more quietly suffer the launcher of the surgeon, by how much more corrupt the sore is which he cutteth.

Yea but it may bee that the party afflicted may truely ob­iect,§ Sect. 5. Their obiection answered, who say that they sus­fer as innocents. that he is innocent of the fault which is made the occa­sion of his punishment; that hee is wrongfully slandered, vniustly oppressed; and hardly intreated for his kind vsage; & what place can there then be for patience? or how can he make vse of the former comforts, seeing hee suffereth those punishments which he hath not deserued? I answer with the Apostle, who art thou O man that disputest with God. And with Eliphaz, I demand; shall man be more iust then God? or shal Rom. 9. Iob. 4. 17. 18. a man be more pure then his maker? Beholde hee found no sted­fastnesse in his seruants, and laid follie vpon his Angels; how much more in them that dwell in houses of clay, whose foundati­on is in the dust, which shall be destroyed before the moth? But if thou wilt yet further reason the matter, then know, that howsoeuer thou art innocent in respect of the sinne, which is the occasion of thy crosse, yet the Lord doth not punish thee vniustly and before thou hast deserued it; for thou wast borne the slaue of sinne and Sathan, the childe of wrath, and enemy vnto God; and therefore art deseruedly lyable to pu­nishment; thy body and soule were wholly polluted with originall corruption; and therefore are iustly the subiects of crosses and calamities; for where sin pleadeth ful possession, there punishment also may of due, chalenge admission and entertainment. Besides what a numerous ofspring of actuall transgressions, hath sprung out of the wombe of this fruitful mother? and of how many grieuous sinnes dost thou stand [Page 226] accused and condemned before the tribunal of Gods iustice by the verdict and testimony of thine owne conscience; for euery one whereof the Lord may iustly inflict vpon thee this and farre greater punishments, although thou be innocent of that fault which beeing imputed vnto thee is the cause of thy affliction? But thou wilt further obiect that though be­ing guilty of many sinnes against God thou art deseruedly punished, and therefore hast great reason to beare it with patience; yet thou art innocent in respect of men; and ther­fore being by them vniustly punished and vexed; thou hast iust cause of impatiency and complaining. To which I an­swere, that wee haue little cause to stand much vpon the se­condary causes and inferiour instruments, when as we con­sider that God the supreme and principall cause of all our af­flictions doth punish vs iustly; nor so much to insist vpon our righteousnesse towards men, when as our consciences are guilty of many sinnes against God, which haue▪ iustly deser­ued these and farre greater punishments, especially conside­ring that the former worketh in vs rage and impatiency, whereby wee are made vtterly vnfit to beare our burthen;Patienter iniu­riam illatam to­lerat qui piè me­minit quod for­tasse adhuc ha­beat in quo debe­at ipse tolerari. Tunc illata con­uitia benè tole­ramus cum in secreto mentis ad malè perpe­trata recurri­mus. Gregor. 2. Sam. 16. 10. wheras the latter being dulie thought on maketh vs to beare with humility and meekenes, all crosses and miseries which by these inferiour instruments doe happen vnto vs. For (as one saith) he patiently suffreth wrongs and iniuries, who re­ligiously remembreth that he hath in himselfe sinnes & cor­ruptions which in respect of God doe neede [...]oleration, and then with meekenes we indure railings and reuilings, when in our consciences and secret cogitations we looke backe to our euils committed; an example whereof wee haue in Da­uid who patiently heard Shemei railing against him, because though hee were innocent in respect of him, yet hee found himselfe guilty of many sinnes against God, which had iust­ly deserued farre greater punishments. And secondly I an­swere that as it is a meanes of patience to consider that wee suffer iustly deserued punishments from the hand of God; seeing it is most vncomfortable once to imagine that the [Page 227] cheefe iudge of heauen and earth, should deale vnrighteous­lye,Gen. 18. 25. because there is no limits in doing where the power is infinite; so is there great cause of patience and comfort when we suffer vniustly at the hands of men, both because it is a singular mercy of God, in that when we are guilty of so many sinnes for which wee might iustly haue all the afflicti­ons of this life imposed vpon vs, he passeth by them all, & is content that we should suffer in our innocency & righteous­nes; and also because such sufferings are very beneficiall & fruitful vnto vs, as hauing y^e promise of euerlasting happines; For blessed are they (as our Sauiour hath pronounced them)Matth. 5. 10. 11 which suffer persecution for righteousnesse sake, for theirs is the Kingdome of heauen. And blessed are ye when men reuile you & persecute you, & say all manner of euill against you for my names sake falsely; Reioyce and be glad for great is your reward in hea­uen. 1. Pet. 3. 14. Vers. 17. 18. So the Apostle Peter saith, we are blessed if we suffer for righteousnes sake, & in this regard, we haue no cause to fear their fear, neither to be troubled. And affirmeth it to be much better (if the will of God be so) that we suffer for well doing, then for euil doing; seeing herein we be like our master Christ, who suffered for sinners, the iust for the vniust, that he might bring vs to God. And therfore he exhorteth that none of vs suffer as a murtherer, or as a theefe, or an euill doer, or as a busie body in o­ther 1. Pet. 4. 15. mens matters. But if as any man suffer as a Christian, let him not be ashamed; but let him glorifie God in this behalfe. OfAct 5. 41. which precept himselfe and the Apostle Iohn are good pre­cedents and examples, who being beaten for a good cause e­uen for preaching in the name of Christ; depart from the councell reioycing that they were counted worthy to suffer rebuke for his name. Whom we are to imitate, comforting our selues, when like the Apostles wee may suffer in our in­nocency for a good cause, rather then when like offenders and malefactors, vnto the heauinesse of the punishment is added the waight of faultines and the guilt of sinne. For as the Apostle saith, this is thanks worthie, if a man for conscience towards God endure griefe, suffering wrongfully. For what praise 1. Pet. 2. 19. 20. [Page 228] is it, if when being buffeted for your faults ye take it patiently? but and if when ye doe well, ye suffer wrong and take it patiently, this is acceptable vnto God.

And thus may wee strengthen and confirme our patience§. Sect. 6. That God infli­cteth on vs far lighter punish­ments then our sins deserue. in the consideration of Gods iustice, punishing and correc­ting vs for our deserts and demerits; but much more may we comfort our selues in the consideration of his mercy and goodnes whereby he is moued gratiously to spare vs, infli­cting vpon vs farre lighter and lesser punishments then our sinnes haue deserued. For he doth but lightly touch vs, when he might iustly crush vs in peeces; and (as it is said of the Per­sian nobles) when wee offend against our Prince and soue­raigne; in stead of tormenting our bodies he doth but beat our garments, depriuing vs of the trifles of this life, and cor­recting vs eyther by some corporall infirmity, or in our out­ward estates when our sinnes haue deserued the fearefullest of his plagues. So that in our greatest afflictions, wee haue iust cause to confesse, and thankfully to acknowledge, with the Prophet Dauid, that hee hath not dealt with vs after our Psal. 103. 10. sinnes, nor rewarded vs according to our iniquities. For hee doth not correct vs in the rigour of his iustice, but (as hee saith) in iudgement, not looking what our sinnes haue deser­ued,Ier. 30. 11. but what wee are able to beare; and knowing whereof wee bee made, and remembring that we are but dust, full of frailty and infirmity, he proportioneth our afflictions, not to our sins, but to our strength, which being so feeble that wee cannot indure much, hee doth lay vpon vs light chastize­ments for haynous sinnes, and but seldome correcteth vs for our innumerable offences. Hee doth not punish vs as a iudge according to the quality of our offences, but he spareth vs as Mal. 3. 17. Psal 103. 13. a man spareth his owne sonne that serueth him; and as a Father hath compassion on his children, so hath the Lord compassion on them that feare him.

All which mercy and pitty shewed vnto vs by God in our§ Sect. 7. The hainousnes of sin in it owne nature, shewed first by the per­son who is ther­by offended. chastisements, will more euidently appeare, if we consider [Page 229] on the one side, both how hainous and capitall sinne is in it owne nature, and also how detestable, odious, and obho­minable it is in his sight, and on the other side in what mon­strous manner, and measure, we are defiled with it. The hai­nousnes of sinne will appeare if wee consider the person a­gainst whom it is committed, or the punishment which by the iustice of God is allotted to it. The person against whom it is committed is the Lord himselfe, the sole King and mo­narch of heauen and earth, who is in his owne nature infinite in glory, maiesty, power, mercy, goodnesse and all perfecti­on; and in respect of vs most worthy to be serued and obey­ed, as beeing obliged vnto him in that treble band of creati­on; preseruation and redemption; whose will and law is vi­olated and transgressed by euery sinne, and such a contempt and outrage offered by the sinner against his crowne and dignitie, that as much as in him lyeth hee taketh away his rule and gouernement, defeateth him of his kingdome and soueraignty, and denying subiection and allegeance vnto him, yeeldeth obedience vnto his arch▪ enemy the deuill, and acknowledgeth him as his Prince and King. Now if a fault be to bee aggrauated eyther by the dignity of the per­son against whom it is committed; or by the vngratitude of the par [...]y who doth commit it, as offending against such an one as hath well deserued of him; then how infinite is the guilt of our sinne, committed against so infinite a maiesty, the King of heauen and earth, in whom, we liue moue and haue Act. 17. 28. our beeing, and from whom wee haue receiued whatsoeuer good thing we doe inioy; and that by vs who are not onely so base and contemptible, but also so infinitely indebted and behoulding vnto him.§ Sect. 8. The hainousnesse of sin shewed by consideration of the punishments which Gods iu­stice allotteth to it.

Secondly the hainousnes of sin appeareth by the punish­ments which the iustice of God hath allotted vnto it; the which may be considered eyther as they are denounced in Gods word, or inflicted in his works; the one being the sen­tence of condemnation, the other the execution. In respect of the former we find that the least sinne, and but once com­mitted, [Page 230] and that in thought onely doth make him who com­mitteth it lyable and subiect to the curse of the law, accor­ding to the sentence pronounced by God, and repeated by the Apostle: Cursed is euery man that continueth not in all Deut. 27. 28. Gal. 3. 10. things which are written in the booke of the law to doe them, vnder which curse is contained and comprised all the feare­full plagues and punishments which are incident vnto this life, as all sicknesses, diseases and sores of the body, which are so many that they would require a great part of our liues to number them; and so grieuous and intolerable, that the very naming of them would appall and terrifie vs: all disa­strous accidents which impouerish and ruine our estates; all shame, contempt, disgrace and infamy, wrongs and iniuries, whereby our names are blemished and blotted, and our per­sons oppressed; scorned and troden vnder foote: all terrors and troubles of mind, horror of conscience, doubting and despaire; with that vnspeakeable griefe which doth accom­pany them; a large catalogue of which miseries we haue setDeut. 28. 15. downe by Gods own direction in the eighth and twentieth chapter of the booke of Deuteronomy. All which though they be incomparablie more and greater, then any one man indureth in this life, yet are they without all comparison lesse then those hellish and euerlasting punishments, which the Lord hath threatned against wicked men in the life to come. For as one saith, the damned suffer in hell an end which hath no end; a death without death, a continual con­sumption without wasting; because their death euerliueth, their end is alwaies in beginning, and their decay neuer de­cayeth; but they are daily healed that they may bee woun­ded, and repayred a fresh that they may bee destroyed, they are euer dying, but neuer dead, euer consuming but ne­uer consumed, alwaies burning and broyling, but neuerGregor. Moral. lib. 9. cap. 48. quite wasted and burnt vp. But that we may not think these terrible threatnings of iudgement and punishment denoun­ced against sinne in the booke of God, to be but paper-shot, which by the sound thereof onely affrighteth, but hurteth not: let vs looke into the iust execution of this dreadful sen­tence [Page 231] in this life; where we shall finde how haynous sinne is in Gods sight by those fearfull punishments, which he hath inflicted on those who haue committed it. And to passe by the examples of Gods vengeance executed vpon sinners in all ages, recorded in heathenish and humane Histories; and those which euery man hath obserued in his owne ex­perience, let vs onely looke into the holy Scriptures, and set before our eies some few examples of many, which wee finde there registred for our vse. And there we shall behold the whole world drowned sauing eight persons; and all that goodly beawtie of the earth defaced and neglected; all her gay ornaments stripped off and cast away, because they were stained and blemished with mans sin. There we shall see So­dome and Gomorrah flaming and smoking with fire and brimstone, that the land might be vnburthened and purged from these filthie inhabitants; and (as it were) aired and freed from the noysome stinke of their sins: And Aegypt plagued with great varietie of grieuous punishments, because vnto the huge multitude of their other sins, they added outragi­ous oppression, and malicious crueltie against the people & church of God. Yea there we shal see the Israelites thēselues after they were chosen for Gods peculiar, ennobled with so many royal titles, and speciall fauours from God, endowed with so many priuiledges and prerogatiues aboue al the na­tions of the earth, and made famous by the destruction of their enemies, and their meruailous and miraculous deli­uerance; yet for all this exposed to Gods wrath, and de­stroied by his fearefull plagues, when they transgressed his commaundements and sinned against him. Among these wee shall finde Corah, Dathan and Abiram, men noble and great in their families and tribes, and muchNum. 16. 30. aduanced in speciall fauours from God aboue the common sort, yet when they sinned by their rebellion, swallowed aliue by the earth, and descending quick into the pit. Yea when the Lord had chosen againe out of this choyce, and reiecting the ten tribes of Israell for their sinnes, re­teined [Page 232] in his speciall fauour the people of the Iewes; yet when they likewise sinned against him, wee shall finde them, first greeuously plagued at home, and afterwards by their enemies ouerthrowne, led into captiuitie, and af­flicted with much misery; and being restored vpon a second triall, for their sinne in reiecting and crucifying Christ our Sauiour, finally cast off, their cities sacked and ruined, their land made desolate, innumerable numbers destroied by the sword and famine, and the remnant reserued to be scattered among all nations, that they may be vnto them a scorne and hissing, and daily spectacles of Gods wrath, examples of his hatred vnto sin, and continuall remembrancers to put them in minde what they are to expect for the like sinnes, who being wilde branches, were grafted into the true Oliue tree, when the Lord hath left such a fearfull testimonie of his ha­tred against all impietie and vnrighteousnesse, in breaking off and destroying the naturall branches, for bearing and bringing forth these fruits of wickednesse. But aboue all examples of Gods wrath in the seuere punishing of sinne, are those of the first and second Adam. The former of which for transgressing one onely commandement, by eat­ing the forbidden fruite, and that but once onely, was cast out of Paradise, and that which was worse, out of Gods fauour, dispoiled of all his former happinesse, depriued of all those excellent gifts and graces, and disrobed (as it were) of those rich ornaments wherewith he was endowed & beaw­tified in his creation; and contrariwise was subiected both in his soule and body vnto all afflictions and crosses, tor­ments and tortures, terrrours and feares in this life, and to eternall destruction, death and condemnation in the life to come. Neither was he alone thus fearfully punished for this one onely sinne committed by him, in his owne person a­lone, or next heires, but in all his posteritie from the first be­ginning, to the end of the world, because they fell with him and sinned in his loynes. In which regard we may true­ly say, that all the euils of this life, either the euils of sinne, [Page 233] or the euils of punishment, all the Atheisme, Paganisme, idolatrie, blasphemie, murthers, whoredomes, rapes, incest, sodomie, buggerie, robbing, oppressing, slandering and all manner of outragious wickednesse; and also all plagues, warre, famine, sicknesses and diseases, all leprosies, con­sumptions, agues, gouts, apoplexies, palsies, and the rest; all want, pouertie, shame, reproach, with all other miseries of this life; yea all the dreadfull torments of hell fire, and the euerlasting condemnation of those innumerable millions of reprobate and wicked men; are all of them the deserued punishments but of this onely sinne. So the second Adam our Lord and Sauiour Iesus Christ, is a notable example of Gods seuere iustice in punishing of sinne; who though hee were most pure and innocent in his owne nature, and no corruption found in his heart, nor guile in his mouth, yet because as our suretie hee vndertooke to make satisfaction for our sinnes, by suffering those punishments which we had deserued, indured innumerable miseries and afflictions in the whole course of his life, as pouertie, hunger, weari­nesse, slanders reproaches, the tentations of the Diuell and the world, conspiracies and layings in waite of his malici­ous enemies, treacherie and treason, hard censures and for­saking of his neerest friends; false accusations, vniust con­demnation, mockings and scornings, buffeting, whipping, and crowning with thornes; and lasty, a bitter agony, cau­sing him to sweat blood; the crucifying of his blessed body, and which was aboue all the rest, the horrible and intolera­ble burthen of Gods fearce and fierie wrath, due vnto vs for our sinnes. By all which it appeareth of what vnconcei­uable guilt sinne is, and what infinite torments and plagues it iustly deserueth, seeing God hath thus fearfully punished it from time to time; especially considering that all these punishments were inflicted by him, whose iustice is so per­fect and exact, that it is impossible hee should doe the least vniustice, iniury, or cruelty aboue the desert of sinne; yea in whom there also eternally resideth infinite mercy and good­nesse; [Page 234] which vpon all due occasions, are readie (if there were cause) to temper and qualifie this scorching heate of Gods furie, and rigour of his iustice.

And thus haue I shewed how haynous and capitall sinne§ Sect. 9. That sin is most odious vnto God, shewed first by the per­sons whom he hath punished for it. is, both by considering it in it owne nature, and in the pu­nishments which by Gods iustice are allotted vnto it. Now further we are to shew that it is also vnto God most odious and abominable: the which as it doth already in part ap­peare by that which hath beene said concerning those fear­full punishments which he inflicteth vpon the offenders; so will it be more manifest if wee consider the persons vpon whom he hath inflicted these punishments, and the contra­riety which is betweene sinne and his mos [...] holy nature. The first vpon whom God inflicted his heauie iudgments for sinne, were the Diuell and his Angels; who before sin com­mitted were highly in Gods fauour, as being his most glo­rious and excellent creatures, endowed with a rich and vn­valuable dowrie and portion of his singular gifts and gra­ces, as purity and simplicity of nature, wisdome, power, beautie, iustice, and such like; but yet when by committing sinne they fell from him, they became heereby more odious and loathsome then the vilest of his creatures, and are still, and shall be for euermore pursued by his wrath, and subiect to his most heauie iudgments and hellish torments. If there­fore sinne could make such louely and excellent creatures, aboue all others most loathsome and vglie in Gods sight, then how loathsome, monstrous and misshapen is it when it appeareth in it owne nature, and receiueth no grace from the excellency of Gods workmanship in the creatures who commit it? And how bitter is it in it selfe, when it is quite without any mixture of their sweetnesse? when wee would to the full set forth the vglinesse and euill of any thing, we vsually say, that it is as black or bad as the Diuell himselfe; but yet as black and bad as he is, he is nothing so euill and vglie as any sinne; seeing this onely deformed and corrupted him, who was before glorious and beautifull; and [Page 235] if it were possible for him to wash himselfe cleane from this pollution and filthinesse, hee would againe ap­peare louely and gracefull, like the Sunne in his bright­nesse, or as an Angell of light, glorious and beautifull. The next whom God punished for sinne were our first pa­rents, who also were before their transgression most deare vnto God and amiable in his sight, as beeing the most excellent part of this earthly workmanship, and not much inferiour to the Angels themselues, seeing they were created according to his owne image, in wisdome, righte­ousnesse and holinesse. But yet when they sinned against God by breaking his commandement, hee cast them out of fauour, banished them his presence, stripped them of all his gifts, and adiudged them to suffer all the plagues and mise­ries of this life, and hel torments and eternall condemnation in the world to come. From which iust sentence few are ac­quited, notwithstanding that all-sufficient price of redemp­tion payed by our Sauiour, but remaine still (for want of ap­plying Christs merits by faith) reprobated and adiudged to euerlasting punishments with the Diuell and his Angels. But aboue all the rest, the hatred of God against sinne, ap­peareth most fully and clearly in the example of Christ him­selfe, who though hee were his onely begotten and most dearly beloued Sonne, of his owne nature and essence, and therefore of more worth then all men and Angels, with all other creatures of heauen and earth; and though hee were his immaculate Lambe free from the least spot or blemish of sinne and corruption in his owne most pure nature; yet when he found sinne vpon him, though it were not properly his owne, but the sinnes of the elect, for which as our suretie he did vndertake to satisfie his fathers iustice; hee so much abhorred sinne assumed by him, that he spared him no more then if he had been a meere stranger or vtter enemie, but made him to drinke vp the full vials of his wrath, vntill by his sufferings hee had fully satisfied for sinne, and washed it cleane out of Gods sight, both from himselfe and all the [Page 236] faithfull, in the pure streames of his precious blood.§. Sect. 10. The odiousnesse of sin shewed, by the contrarietie that is betweene it and Gods most holy nature.

Secondly, the odiousnesse of sinne vnto God appeareth in that contrarietie which is betweene it and his most holy nature; neither are fire and water, light and darknesse, hea­uen and hell, God and the Diuell, so opposite and contrary the one to the other, as the euill of sinne is to this cheefe goodnesse. In respect whereof, though Gods infinite power can doe all things, yet he cannot sinne, though Gods essence being incomprehensible be in all things, and all things in it; yet can neither sinne bee in it, nor it in sinne; though his goodnesse and loue in some kinde and measure be extended to all his creatures, for hee causeth his Sunne to shine, and raine to fall vpon the euill and vpon the good, yet doe they not in any respect extend vnto sin, but he pursueth it where­soeuer he seeth it with mortall and implacable hatred; nei­ther can the beautie, excellencie or louelinesse of any crea­ture in whom hee findeth it, any whit mitigate or abate it; but as the infusion of Coliquintida doth make all thinges bitter which are mixed with it, and is it selfe made sweete by nothing; so sin doth make the most sweete things bit­ter, the most beautifull thinges vglie, and the creatures which are amiable and louely, to become most loathsome & odious in Gods sight; it selfe in the meane time being not made by any thing in which it subsisteth more sweet, beau­tifull or amiable, or any whit lesse bitter, vglie or odious. As therefore wee would account that a most palpable and miraculous darknesse, which the brightest beames of the Sunne could not penetrate and enlighten; that most bit­ter which nothing can sweeten; and most hard, which nothing can mollifie or make ere the softer: So must wee needes confesse sinne aboue all things in the world to bee most vglie and deformed, seeing beautie it selfe can in no degree beautifie it; most exorbitant and execrable, which omnipotency cannot doe; most euill, which cannot bee bet­tered by the cheefe goodnesse, and most odious and abo­minable, seeing God who is loue it selfe, cannot chuse [Page 237] but detest and hate it.

And thus haue I shewed how hainous sinne is in it owne§. Sect. 11. That we are guil­ty of all manner of sinne. nature, and also how it is vnto God most odious and abho­minable: now wee are further to consider how farre foorth we are guilty of it, and so liable to that wrath & vengeance, which is due vnto it. Where after vnpartiall examination, we shal find, that we are euery way most sinful and wicked; for wee are not onely guilty of the sinne of our first parents in whose loynes we also transgressed; but wee haue deriued from them that contagious leprosie of original sinne, which hath infected and corrupted, defiled & disabled all the pow­ers and faculties of our soules, and all the members and parts of our bodies. Our vnderstandings are blinded with igno­rance, our imaginations onely euill and that continually, our wils peruerse to any good dutie, and cheareful in imbracing sinne; our memories registers of wicked sayings, sights, ex­amples and actions, for our sinfull imaginations and concu­piscence to worke and ruminate vpon, till they haue concei­ued the like wickednes, and offered it to the wil, to be borne and brought forth by consent and fact: our consciences sea­red, senslesse and benummed, not performing their duety in admonishing and accusing vs for our sinnes; our hearts and affections are the fountaines of all corruption, and the fil­thy forges wherein al concupiscence and sinne is hammered and forged, till it come to it vgly shape and fashion. Our bo­dies which should be vndefiled temples for the holy Ghost to dwel in, are filthy stewes and brothel houses, wherein our soules and Sathan commit together spirituall whooredome and vncleannes, our eies are full of adultery and open passa­ges, whereat the Deuil at his pleasure sendeth into vs whole troupes of tentations to besiege and surprize our soules; our eares like two wide gates giue free admittance to all filthy and sinfull discourses which defile and corrupt the hart; and all the rest of our senses, what are they but pandors to the pleasures of sinne; continually betraying and exposing our soules to be defiled and abused by them. Vnto which origi­nall [Page 238] corruption of our whole natures we haue added actuall transgressions, which as they haue beene hainous in their quality, so they haue matched and farre exceeded the haires of our heads and the starres of heauen in their number and multitude; the which wee haue committed through the whole course of our liues, both in our childhood, youth and riper age, before and after our conuersion, and that not on­ly through ignorance and infirmity, but also against know­ledge and conscience, deliberately and wilfully, presumptu­ously and with an high hand against God.

By all which it appeareth that as sinne is hainous and of§. Sect. 12. That the small­nes of our affli­ctions being com­pared with the greatnes of our sins should much increase our pa­tience and com­fort. infinite guilt, and consequentlie deserueth infinite punish­ment, so we are infinitely guilty of this guilt, and innumera­bly culpable of all kinds of wickednesse: now further (that we may apply that which hath bene said to our present pur­pose) we are to consider that the knowledge here of serueth much for the strengthening of our patience in our greatest crosses and calamities; and that whether we compare our afflictions with our sinnes; or with those crosses and mise­ries which God hath iustly inflicted vpon others, who not­withstanding haue not so greeuously offended. In respect of the former we are thus to meditate & reason with our selues; I am indeed greeuosly afflicted, but what is my punishment in comparison of my sinne? For if the least transgression of the law deserueth the curse and wrath of God, his mortal ha­tred, all the plagues of this life, and eternall condemnation, hell and destruction in the life to come, then to how many curses, to how much wrath and hatred, to how innumera­ble and fearefull plagues, to what and how great condem­nation and hellish torments am I worthily liable and sub­iect, who haue committed sinnes innumerable in their num­ber, and in their quality and quantity hainous and grieuous? Seeing therefore the Lord for his Christs sake is content to remit so much of the extremity of his iustice and my deser­ued punishment, as that he is willing to forgiue and free me from those euerlasting torments of hell fire, and contenteth [Page 239] himselfe with inflicting on me temporall chastisements, and that to this end that I should not bee condemned with the world, surely I haue great cause to beare his hand with pati­ence, and meekely and quietly to submit my selfe vnto his will, though it should be his pleasure to inflict vpon mee all the plagues and miseries which are incident vnto all man­kind; and not onely with patience, but also with thankful­nes to acknowledge in my greatest miseries with the affli­cted and captiued Church, that it is the great mercy of GodLamen. 3. 22. that I am not vtterly consumed. For if euery malefactour quietly and patiently suffereth his lesser punishments, when he deserueth farre greater, and thankefully acknowledgeth the mercy of the iudge, whē by adiudging him to the whip, he acquitteth him from the gallowes? then how much more patiently and gratefully should I endure all temporall affli­ctions? seeing my iudge freeth me from those which are e­uerlasting, although my sinnes haue iustly deserued them; and then how much more seeing hee remitteth the most of these worldly miseries also? and in stead of all inflicteth but some few, and that not those which are the greatest of all, with which neuerthelesse he graciously mixeth many bene­fits and comforts, whereby their smart may bee mitigated, and their sowernesse sweetned. I am indeed greeuously sicke but alas I haue deserued the death of the soule; I haue many crosses lying vpon me, but if I had my due, I should haue far more and greater, euen all the miseries of this life and the life to come. I am tortured with sores, aches and paines, but what is all this in comparison of the merit of my sins, which haue iustly deserued the terrors of conscience and torments of hell? I am by death depriued for a time of my children and friends, but my sinnes haue deserued to be depriued of the presence of God, and his Saints and Angels, where is fulnesse of ioy for euermore; my earthly delights are taken from me, I haue lost my riches, & my worldly honours haue left and forsaken me; but if the Lord should deale with mee according to his righteous iudgement, I might iustly for [Page 240] my sinnes loose all my interest in the ioyes and treasures re­serued for me in heauen, and be ouerwhelmed with shame and confusion among the damned spirits. I am in prison, but if I had my due I should be in hell; I am banished my coun­trie, but if the mercie of God were not farre aboue my de­sert, I should euerlastingly bee exiled from the presence of God and from the heauenly Canaan. I am now subiect to the pangs of death, but it is such an one, as endeth all my miserie, and beginneth my glory and felicity; wheras my sinnes so grieuous and innumerable haue iustly merited the euerlasting death of body and soule. And therefore seeing the Lord dealeth with mee not according to my deserts, but his owne infinite mercies, inflicting vpon me short and light afflictions, in stead of hellish and euerlasting torments, and (as it were) doth but pricke me with a pinne to awaken me out of the sleepe of sinne, whereas I haue deserued to bee mortally wounded and stabbed to the heart; I will not only with patience and meeknes, but also with thanksgiuing and ioy, praise and magnifie his infinite mercies in the middest of those afflictions which he layeth vpon me.

And thus may we strengthen our patience, if we compare§ Sect. 13. That the conside­ration of others greater punish­ments who haue lesse offended, cō­pared with our lighter afflictiōs should make vs patient and com­fortable in our troubles. the smallnes of our affliction with the greatnes of our sinne: the like help we may haue, if we wil compare our light cros­ses with others more heauy punishments, though (for ought we can see) their lesser offences are far exceeded by our more haynous sinnes: for how many may wee behold (if self-loue and impatiencie blind vs not) whose afflictions so farre ex­ceed ours, that if they bee compared, will make vs confesse that our heauiest crosses are but fatherly fauours, in compa­rison of their feareful punishments? thou hast lost thy riches; but yet some friends regard and take care of thee; but how many haue there bene, who hauing had farre greater wealth, haue with it lost their friends too, and so haue beene enfor­ced to beg from doore to doore, and yet notwithstanding haue miserably starued for want of releefe? thou art pinched with pouerty, but thou hast thine health, or wanting this, [Page 241] thou hast some wealth to procure thy comfort: but how ma­ny haue beene depriued of both at once, and being as well beggars as lazers and diseased persons, would haue thought it a greate happinesse if beeing admitted into a spittle, they might haue had any hope of helpe, and in the meane time begged by priuiledge? Thou art hated and oppressed by thine enemies from whom thou couldest expect no better; but how many suffer farre greater euils from those whom they esteemed their dearest friends? thou art tormented with paine in thy body; but how many feeling no lesse outward smart, are also inwardly afflicted with the sicknesse of the soule, the terrours of conscience, and sorrowes of mind? thou art afflicted in thy conscience with the burthen of sinne, and the tentations of Sathan, but thou hast some wise & faithfull friends vnto whom thou maiest boldly vnfold thy doubts and griefes, and so receiue some comfort for the refreshing of thy fainting soule; but how many are there as deeply per­plexed and strongly assaulted, ouer whom Sathan obtaineth an easie victory being vtterly forsaken of God and men, and so left destitute of all meanes of recouery? Finally thou art assaulted with afflictions, but others are ouercome; thou art shaken, but many are ouerthrowne. Thou hast time and res­pite granted thee by God, not onely to take breath and ga­ther strength, but also to make good vse of thy afflictions for the beginning or renuing of thy repentance and strengthe­ning of thy faith, that so they may indeede be vnto thee cha­stisements and fatherly corrections, which reforme thee of thy sinnes and preserue thee from condemnation; but how many hast thou heard of who haue suddenly beene cut off with Gods vengeance, and presently destroyed in the verie act of sinne, whose iudgements might euen in the censure of charity be intitled to the name punishments, which are not inflicted for the good of the partie who suffereth them, but for the example of those who see them? wherein thy state resembleth Gods faithful people, and theirs the cursed nati­ons; of both which God thus speaketh by his Prophet; I [Page 242] am with thee (saith the Lord to his people) to saue thee, though I vtterly destroy all the nations where I haue scattered thee, yet I will not vtterly destroy thee, but I will correct thee by iudge­ment, Ier. 30. 11. and not vtterly cut thee off. But though it were imagi­ned, that thou canst not truely apply vnto thee any of these consolations, because thy afflictions do exceed al other mens. And though it were supposed that thou hast no comforts to allay thy crosses, but hast with thy riches lost thy friends, & so art brought to extreame penurie; that with thy pouertie is ioyned sicknes; and that thou art alike wronged and op­pressed with thy friends and enemies; that thou art both tor­mented in body and minde, and hast no friend vnto whom thou maiest impart thy greefes; yet consider that there are many whose sinnes haue bene fewer and lesse hainous, who after all the miseries of this life, do now suffer the euerlasting torments of hell fire, in comparison whereof al these world­ly punishments are no more then smoke to the scorching flame, & a painted fire, to one which truly burneth. For how many children and fooles are (for ought wee know) in the state of condemnation, and in the place of the damned; whom we vsually call innocents, and that not vnfitly if wee compare their lesser sinnes with our enormous crimes, ma­ny of them hauing neuer committed any actuall sinne, but standing onely guilty of that original corruption in which they were conceiued and borne. How many hypocrits haue their portion with the Deuill and his Angels, who haue see­med to serue God religously in their whole liues, and haue kept themselues vnblameable to the world, of many hainous faults and great crimes, of which if we were arraigned, wee must needs plead guilty? How many Pagans and Ethnicke infidels are in the same condemnation, who haue beene ex­cellentlie adorned with morall vertues, and haue carried themselues iustly in all their waies, so as no man could ac­cuse them of any notorious fault and grosse crime, of which our consciences tel vs we are not innocent? And finally how manie of them broyle in these hellish torments, who had [Page 243] they seene and heard that which we heare and see, euen the sound and light of the Gospell, sounding and shining in their eares and eyes, would haue truely repented in sack­cloth and ashes, and haue brought forth better fruits of this their conuersion then we, in their liues and conuersations? If therefore we who by our more haynous sinnes haue bet­ter deserued these hellish tortures and euerlasting condem­nation, are notwithstanding through the mercies of God, and faith in Christ (for vnto beleeuers onley these comforts belong) deliuered and freed from them, whereas they perishe in their infidelitie for their lesser sinnes, then sure­ly haue wee great cause to beare not onely with patience, but also thanksgiuing, all the crosses and afflictions which are incident vnto this life; seeing notwithstanding our de­merits, we haue obtained so great a deliuerance, especially if wee consider that wee receiue this mercy and speciall fa­uour, of Gods meer grace, and free bountie and goodnesse, hauing done nothing more to merit Gods loue, nor deserue better respect by any thing which we haue performed vnto him, then those who are plunged into the deepest condem­nation. And this the Lord himselfe professeth, that in be­stowing his benefits and withholding his punishments, he hath respect to his owne glory, name and couenant, and not to his peoples deserts and merits. For my name sake (saithEsa. 48. 9. 11. he) will I deferre my wrath, and for my praise I will refraine it from thee, that I cut thee not off. For mine owne sake, for mine owne sake will I doe it. And although in his iustice he mightEzech. 16. 59. (as he saith) deale with them as they had done, when they did despise his oath in breaking his couenant; neuerthelesse, he promiseth to remember his couenant, made with them in the dayes of their youth, and to confirme vnto them an euerlasting couenant. So else where he saith, Ye shall know that I am the Chap. [...]0. 44. Lord, when I haue respect vnto you for my names sake, and not after your wicked waies, nor according to your corrupt workes, O ye house of Israell. The which should be an effectuall ar­gument to arme our patience, and a stronge motiue to stirre [Page 244] vs vp to praise and thanksgiuing in our greatest afflictions. For as when two malefactours are alike guiltie of the same cryme, if the Iudge should inflict vpon the one the full pu­nishment which his fault deserueth, and mitigate the rigour of his iustice to the other, adiudging him to some light chastisement in comparison of those exquisite tortures, which his fellow suffered, and he alike deserued; he who is thus fauoured and spared, would neuer murmure against so gracious a Iudge, nor beare his correction with impatiencie and complaining, but rather would think himselfe much obliged by so great a fauour, and bee alwaies readie to ac­knowledge it, to his iudges praise; so we haue the like, yea much greater cause of patience and thankfull acknowledg­ment of Gods infinite mercy and goodnesse towards vs; in that being alike guiltie with many others of innumerable and grieuous sins, and consequently obnoxious vnto equal punishments; the Lord inflicting vpon them those torments and tortures which their sins deserued, doth of his meere grace and loue spare vs, inflicting vpon vs the short and momentanie afflict [...]ons of this present life, in stead of those paines of hell and euerlasting condemnation, which our sins deserued as well as theirs.

But yet one obiection may seeme to deserue an answere,§ Sect.. 14 Their obiection answered, who affirme that they are more grie­uously afflicted, then others who haue more hai­ [...]ously offended. whereby some doe iustifie their impatiencie and complai­ning; namely, that howsoeuer they cannot deny, but that they haue deserued farre greater punishments then God hath inflicted on thē; yet they are more grieuously afflicted then many other, who haue more haynously offended, and deserued farre greater crosses by their farre greater sinnes. Of whom I would aske, how many likewise they might ob­serue, whom in their owne consciences they acknowledge to haue beene lesse sinners then themselues, and yet haue bin subiected to farre more and greater crosses. For are they as iust as I [...]b, as holy as Dauid, as full of grace, and free from sinne as the Apostles of Iesus Christ; and yet how much did the afflictions of these holy men exceed theirs, if they were [Page 245] compared? But hee hath deserued more punishment then thou, and yet suffereth lesse: Yea, but doest thou suffer more then thou hast deserued? If not, then why is thine eie euill because God is good? or if thou wouldest haue a proportion equally obserued, then what can priuiledge thee from the euerlasting torments of the damned, seeing thou hast no lesse, yea much more deserued them, then many of those who doe now suffer them. Againe, why doest thou iudge another mans seruant, who standeth or falleth to his owne master? It may be thou hast more haynously sinned, did not hellish pride and partiall selfe-loue blind thine eies, causing thee to put thine owne sins in the hinder part of the wallet, and thy neighbours in the former; and to looke vpon thine owne faults vnder the cloud and vaile of false excuses, which will scarce suffer them to be discerned, or at least not to ap­peare in their naturall greatnesse and scarlet dye; but vpon others offences through the spectacles of hatred, enuy or hard conceite, which maketh them seeme farre greater then they are. Yea it may be also (though thou thinkest the contrary) that they are much more grieuously afflicted; see­ing the heauiest punishments are for the most part vnseene; and that being wicked (as thou iudgest them) they do not escape a measure of punishmēt according to the proportion of their sinne. For, for ought thou knowest they may bee pursued with those hellish furies, the terrours and horrours of an euill conscience, and daily tormented with the scorch­ing flames of Gods fearfull wrath due to their haynous sin. Or, though they be free from all these present euils, yet are they but like the oxe fatted to the shambles of destruction, and rocked in the cradle of worldly prosperitie, that being brought into the deepe sleepe of carnall securitie, they may more quietly be caryed into hell. And therefore let vs not iudge before the time, but resting assured that, howsoeuer it fareth with the wicked, it shall goe well with those that feare the Lord, let vs beare with patience that portion of af­fliction which God hath allotted vs, knowing that it is [Page 246] most fitting for vs, if wee bee in this number, seeing our draught is measured out vnto vs by the hand of iustice and direction of wisdome, and qualified and mitigated when it exceedeth our strength, by an infinite mercy and compas­sion; which will not lay more vpon vs then wee are able to beare.

CHAP. IX.
That our afflictions are not signes of Gods hatred, nor the pu­nishments of a righteous Iudge, but the chastisements of a gracious father.

AND thus haue I shewed the first cause mo­uing§ Sect. 1. That the former consolations are not comfortable vnto vs, nor worke in vs true patience, vnlesse we be further assured that all our afflictions doe spring from the fountaine of Gods loue. the Lord to inflict vpon vs these crosses and calamities, namely our sinnes which are the meritorious cause of all our afflictions; as also how wee may arme our selues with patience by this consideration, seeing our sinne doth exceed our smart, and our punishments are farre lesse then we haue deserued: Now we are to proceed to the other cause mouing the Lord thus to chastise and correct vs, which is out of our selues in him, namely his infini [...]e loue and boundlesse mercy, which moueth him to apply these wholesome, though sharpe medicines, for the curing of our desperate diseases; and to vse these profitable, though vn­pleasant meanes for the purging of our sinnes, the enrich­ing of vs with the vnualuable treasures of his spirituall gra­ces, and the furthering of our eternall happinesse. From whence ariseth our chiefest consolation in all our distresse and misery, and not onely patience in troubles, but also con­tentednesse, thankfulnesse, and ioy in the holy Ghost. It is true that the former considerations, of Gods prouidence ap­pointing, ruling and disposing all our afflictions, and of his iustice mixed and moderated with his loue and mercy, [Page 247] which layeth nothing vpon vs but what our sinnes haue de­serued, yea farre fewer and lighter punishments then wee haue iustly merited with our innumerable offences, and most haynous rebellion, may well perswade vs to patience in our greatest calamities; but yet if we stay heere and goe no further, our patience will be but vnpleasant and forced hauing in it no comfort, sweetnesse or spirituall ioy; for our flesh being sensible of nothing but of present paine, and be­ing hopelesse either of deliuerance, or of future profit by our sufferings; will make vs easilie to forget Gods modera­tion in punishing, and the haynousnesse of our sinnes deser­uing farre greater punishments, and neuer comparing our faults with the euils which we feele, but onely looking vp­on the miseries which we indure, and our owne weakenesse and inabilitie to beare them any longer, will cause vs in all impatiency to murmure and repine against Gods proui­dence, which hath inflicted on vs more heauie punishments then others suffer, who (as selfe-loue perswadeth vs) haue more offended. Or if our consciences tell vs that our sinnes haue iustly deserued these and greater punishments; yet (howsoeuer this may iustly cause vs to beare with more out­ward patience that which wee haue deserued) it will not much abate our inward greefe, or increase our comfort, vnlesse wee be assured that God measureth out vnto vs this proportion of affliction by the standard of his loue, and will in the end conuert it to our good, bringing sweetnes out of bitternesse, and ioy out of mourning. Yea, rather the waight of sinne being added to the waight of our punishment; our euill of doing concurring with our euill of suffering, and both ioyned with selfe-guiltinesse, and the apprehen­sion of Gods inflamed wrath, will but the more oppresse vs with greefe; when as we cannot so much as with any shew of reason case our selues by expostulation, nor vent out any part of our sorrow by iust complaining, seeing wee are the onely causes of our owne harmes. And looke how much it addeth to our patience in respect of God, whom we iustifie [Page 248] in his righteous iudgements; so much it increaseth our im­patiency in respect of our selues, who haue incensed and in­flamed so iust a wrath, and so mercifull a iustice to our ruine and destruction, and whilest it emptieth our hearts of grud­ging and repining, and our mouthes of murmuring and ex­claiming against Gods wise prouidence, which selfe-guilti­nes causeth vs to iustifie in al the euils which are inflicted on vs: it filleth them with fretting indignation, quarrelsome complaints, & impatient inuectiues both against our selues, who haue beene the cheefe causes; and also against al secon­dary and inferiour meanes, which the Lord hath vsed as his instruments for the execution of his iudgments. Neither is it likely that we should stay here, but if wee doe not labour to see Gods Fatherly affection euen in his frownes, and to discerne the beames of his loue & fauour through the cloud of our miseries and afflictions; we wil in short time like ma­lefactours fall out with iustice it selfe, because it maketh a­gainst vs, hate the vnpartiall vprightnesse of our iudge, as though it were the extreamest cruelty, and flye from his sight and presence as though hee were our greatest ene­mie.

That therefore those who are exercised in this irkesome§ Sect. 2. That the world iudgeth of Gods loue & hatred towards men by their outward e­state. combat of afflictions may haue not onely quiet patience, but also sweet comfort and contentment in all their crosses and troubles, we will in the next place shew, that the cause mo­uing the Lord to afflict the faithfull is, not his wrath and dis­pleasure, much lesse any malice or hatred which hee beareth them, but his meere mercy, loue and goodnesse, which mo­ueth him thus to chastize and correct them, that they may not run on in the pleasing course of sinne, and so bee con­demned with the world. The which point and passage I hold the more necessary in this discourse, because both the world and our owne flesh are alwaies ready to iudge of Gods loue and fauour, and of his hatred and displeasure, by the outward estate; and therefore as they thinke those most blessed and happy, vpon whom God multiplyeth, and [Page 249] (as it were) showreth, his earthly benefits; so they iudge thē most miserable and forlorne, who are in aduersity and affli­ction, as being men reiected and forsaken of God, because (whatsoeuer shew they haue made in the world to the con­trary) they haue more greeuously offended him by their sins then any other. An example whereof we haue in the Iewes, who iudged those vpon whom the tower of Siloam fel grea­ter sinners then other men, because they were oppressed with this heauy iudgement; and in the Barbarians, who condem­nedLuk. 13. 1. 2. Act. 28. 4. Paul as a murtherer, or some notorious sinner, because they saw him indangered by a viper; and contrariwise mag­nified him as a God, because hee had escaped this bodily harme. Yea so fast doth this corruption cleaue vnto vs, that as long as we carry this flesh about vs, wee are subiect to be ouertaken by this false and deceiuing iudgment, though we bee in some measure inlightened and sanctified by the spirit of God. As we may see in the example of Iobs friends, whoIob. 11. 6. being otherwise wise, religious and worthy men, yet when they saw the greatnesse of his afflictions, they passed vpon him a most vncharitable censure; and when they could not with any probability iudge him a prophane and notorious sinner, because his life had beene vnblameable and vnspot­ted, they condemned him for a cunning and secret hypo­crite; who had made shew of those vertues which were not in him: yea euen holy Dauid himselfe was much shakenPsa. 73. 2. 17. 22 with this tentation; for as himselfe confesseth his feete slip­ped, and were almost gone out of the path of godlines and integrity, when on the one side he saw the prosperity of the wicked, and on the other the afflictions vnto which him­selfe, and other of the faithful were daily subiect; yea so was the eye of holy reason dazeled, and the light of the Scrip­tures clouded and as it were ecclipsed from him, with the in­terposition of worldly and carnal tentations, that following onely the iudgement of sense, hee acknowledgeth that hee was become foolish and ignorant like a beast, iudging of all things by the outward shew; vntill hauing recourse vnto [Page 250] the sanctuary, the light of Gods word againe appeared and dispelled those mists and fogs of earthly and carnall errours which before blinded him. And howsoeuer being inlight­ned with Gods word and assisted with his holy spirit, he still got the victory ouer this tentation, yet how often regaining strength by new afflictions doth it return vpon him, and in­counter him a fresh as though it had bene neuer foyled. ForPsalm. 13. 1. & 22. 1. and 79. 5. and 77. 7. 8. 9. if we looke into the booke of the Psalmes we shal find, that being exercised with afflictions he complaineth, that God hid his eyes, and would not see his miseries, and stopt his eares and would not heare his prayers, that he was corrected in Gods wrath and anger, and that his iealousie did burne a­gainst him like fire: and finally that God had forgotten and forsaken him, that his fauour was cleane gone, that he would bee no more intreated, and that hee had shut vp his tender mercies in displeasure. Thus also Ieremie was so farre trans­ported with the violence of this tentation grounded vpon the prosperity of the wicked and afflictions of the faithfull, that though he durst not dispute with God because he knew him iust and righteous in all his waies, yet he dareth to offerIer. 12. 1. a parley and conference about the administration of his iudgements. And the disciples themselues who were inu­red to afflictions, yet when they saw an heauier iudgement then ordinary inflicted vpon the blinde man, were ready toIohn. 9. 2. 3. iudge that it was eyther for his owne sins or the sins of his parents. Yea this is not the errour of some few men alone, but euen of the whole Church in her afflictions; for euen Zion said the Lord hath forsaken me; and my Lord hath forgot­ten Esa. 49. 14. me.

And therefore seeing this tentation is so strong and dan­gerous,§ Sect. 3. That the former conceipt is the ground of a most dangerous tenta­tion. it behooueth vs to arme our selues against it, lest in the time of triall we likewise bee surprized and ouercome, and that the rather, because it maketh way for another tenta­tion much more pernicious then it selfe, namely, for hopeles despaire, and hellish prophanenesse which attends vpon it, for euen Dauid himselfe being pressed and pinched with the [Page 251] waight of his afflictions, was readie to conclude that heePsal. 73. 13. 14. had cleansed his heart and washed his hands in innocencie in vaine, because whilest the wicked flourished, hee was daily punished and chastened euery morning. But the vio­lence of this tentation more plainly appeareth when those are tryed with it, who being wholy carnall haue no grace to make resistance, for the flesh beeing pressed with the burthen of the crosse, is readie to conceiue, that the af­flictions which it beareth are the signes of Gods wrath, and implacable anger, and that there is now no hope of receiuing any good by seruing of God, beeing so much displeased, nor of freedome from these euils, though there should bee a surceasing from the course of sinning; and therefore in this desperate case being tempted by the Di­uell or the world, to leaue the seruice of God, wherein there is no profit, and to run on in a headlong course of sin, wherein for the present there is pleasure and delight, it doth with all readinesse giue way vnto this tentation. An exam­ple whereof we haue in the stiffe-necked Iewes, who be­cause for their outward and formall seruice of God, they had not for their reward that worldly prosperitie which they expected, but rather were exercised with troubles and afflictions, they burst out into these desperate speaches; It Mal. 3. 14. 15. is in vaine to serue God; and what profit is it that wee keepe his commadement, & that we walke humbly before the Lord of hoasts? therefore we count the proud blessed. Euen they that worke wickednesse are set vp, yea and they that tempt God are deliuered. So else where, when the Lord by the summons of afflictions did call them to weeping and mourning, to baldnesse Esa. 22. 13. 14. and girding with sackcloth, they spent their time in ioy and gladnesse, in feasting and drinking, resoluing to take their pleasure whilest they might haue it, because on the morrow they should dye. And in another place they professe that they thought it bootlesse to repent, because being punished in Gods wrath for their sinnes, they had no hope of mercy and deliuerance, though they should forsake their wicked [Page 252] waies; If (say they) our transgressions and our sinnes be vp­on Ezech. 33. 10. 11. vs, and we are consumed because of them, how shall wee then liue? And therefore being at this desperate point, the Lord is faine to admonish them by his Prophet, that he thus cor­rected them in his loue and mercie for their conuersion, and not in wrath and anger for their destruction: Say vnto them (saith the Lord God) as I liue, I desire not the death of the wicked, but that the wicked turne from his way and liue. Turne you, turne you, from your euill waies, for why will ye dye O ye house of Israel?

That therefore these and such like tentations may not§. Sect. 4. That afflictions are no signes of Gods hatred. foile our faith, and cause vs to make shipwracke in the tem­pestuous storme of troubles and afflictions; let vs first ge­nerally know, that as worldly prosperitie is no certaine signe of Gods fauour; nor of his sinceritie, piety and righ­teousnesse who hath it, (the which I haue in the former part of this treatise plainly proued) so contrariwise worldly ad­uersity, crosses and calamities, are no infallible tokens of Gods displeasure; nor of his impiety and wickednesse who is tossed and turmoyled with them. For these things fall out alike to all, and as the Lord doth in mercy and goodnesse giue these temporall benefits vnto his children, whose god­linesse hath the promises of this life and the life to come; so doth he giue them oftentimes to the wicked and reprobate1. Tim. 4. 8. as their portion in this life, and that in his wrath and heauie displeasure, onely to encrease the bills of their account and fearfull reckoning at the day of iudgment, and to aggrauate the dreadfull waight of their hellish condemnation. And so in like manner as he doth sometimes lay these temporary crosses and calamities vpon his owne children and faithfull seruants, for their triall or chastisement, that heereby hee may further and encrease their eternall happinesse; so doth he sometimes inflict them vpon carnall worldlings and de­sperate sinners, that he may begin their hell in this life, and whilest they remaine on earth, may enter then into the pos­session of those neuer ending torments of hell fire. To this [Page 253] truth the wise man giueth a plaine testimonie, wher speakingEccles 9. 1. 2. of these earthly benefits and crosses, he saith, that no man knoweth either loue or hatred by all that is before them. All things come alike to all; and the same condition is to the iust and to the wicked, to the good and to the pure, and to the polluted: and to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; he that sweareth, and he that feareth an oath. This is euill among all that is done vnder the Sunne, that there is one condition to all, &c. So our Sauiour Christ sheweth in the parable of Diues and Lazarus, that neitherLuk. 16. worldly prosperitie is a signe of Gods loue, nor aduersitie of his hatred, and correcteth this peruerse iudgment, both in his disciples censuring the blinde man, or his parents as e­normous sinners, because of this punishment which God in­flicted on him; and in the Iewes, who thought, that the eighteene vpon whom the tower of Siloam fell, and the Galileans, whose blood Pilate mingled with their sacrifi­ces, were greater sinners then other men, because they were ouertaken by these great and suddaine iudgments; shewing that the former crosse was inflicted, not for the sinne of theIoh. 9. 2. 3. partie or his parents, but that the workes of God might be manifest in him; and that the other were not thus punished because they were greater sinners then other men, but thatLuk. 13. 3. they might be examples vnto others, of Gods anger against sinne, that they might bring them to repentance. But I shall not need to illustrate this truth by examples, seeing they are so ordinary in the Scriptures, that a man shall not lighty read any page in the history of the Bible, where he shall not find both afflictions and temporall benefits (as it were) in common cast out to the good and bad, sometimes the one, and sometimes the other flourishing in prosperitie, or de­iected§ Sect. 5. In what sense God is said to be angry with the faithful, and to punish their sinnes. and cast downe into miserie and aduersitie.

But though this which I haue said generally, may iustly take away all secure presumption from carnall worldlings, whereby they perswade themselues of Gods loue, because they flourish in outward prosperitie, and also all cause of [Page 254] horrour and desperation from them who are in misery and affliction, because there is no certaine iudgment by this ex­ternall estate, all things falling out alike to all: yet seeing no man out of this generalitie can gather vnto himselfe any sound comfort, seeing he may be as well one of them whom God punisheth in his anger and wrath, as of them whom he correcteth in loue and mercie: therefore in the next place I will more specially shew, that euery faithfull man, who feareth God, both in his mercies and iudgments, and de­sireth to profit by his chastisements and corrections, may to his comfort bee most certainely assured, that the afflictions which he suffereth are not the fruites and effects of Gods wrath and hatred towards him, but of his fatherly loue and goodnesse; not the deserued punishments of his sinnes, but gentle chastisements and profitable trials, which shall tend to the aduancing of Gods glory, in the further enriching him with his spirituall graces in this life, and in the euerla­sting saluation of his body and soule in the life to come. For the clearing of the former point, namely, that the afflictions of the faithfull are not the fruits of Gods anger, nor impo­sed vpon them as punishments for their sinnes, wee are to know that these words, wrath, anger and punishment, are either taken largely, or strictly and properly. In a large sig­nification God is said to bee angry with his seruants and children, when he doth afflict them, but not as a seuere Iudge out of the rigour of iustice to punish the person for the sinne sake, but as a gracious father out of meer loue that he may destroy sinne for the persons sake; neither hath hee any quarrell to the party, but onely to the sinne; and there­fore in loue to his childe, and in hatred to his faultinesse, he doth by affliction mortifie the sinne which he abhorreth, that by the death thereof he may reserue his sonne whom he loueth vnto euerlasting life and happinesse. And so hee may be said to be angry, not with the person for his hatred to the sinne, but with the sinne, for the loue of the person. He is not angry with his children in truth, because hee al­waies [Page 255] looketh vpon thē in his Son Christ in whom he is well pleased, nor correcteth them in wrath after they are in Christ reconciled vnto him, seeing the cause of reconciliation for euer remaineth, euen the merit of Christs death and blood shed, whereby his iustice is satisfied, and his wrath appeased; but onely in semblance and shew, hee (like a wise father) frowneth vpon them, that they may be more watch­full ouer their wayes for the time to come, and not run on in such a course of sinne as would iustly deserue his wrath and displeasure. Hee is not angry in iustice, because we haue sinned, but in mercy, that we may sinne no more; not in his owne affection and disposition, but in our feeling and ap­prehension, because our guilty consciences tell vs what wee haue deserued; and because the corrupt humours of sin ad­here and cleaue so fast vnto vs, that our spirituall Physitian is faine to giue vs these bitter potions of afflictions to purge thē away, which for the present making vs sick, in our sense doth cause vs to conceiue and complaine of him as an ene­mie who hateth and hurteth vs, if wee looke to our present feeling, and no to his end, which is our spiritual cure & the recouery of our health. The like also may be said of punish­ment, for if we take it in a large signification, it comprehen­deth both the afflictions of the godly and the torments of the wicked: first because if we respect the matter of them, and the euils themselues which are suffered both by the faithful and the wicked, they are al one. Secondly, because in the law they are threatned as punishments of sinne against euery one who offendeth. And thirdly, because in the sense and feeling of the outward man, they are both alike; euen as there is no difference betweene the smart of the stripes felt by a slaue and by a sonne, sauing that these are some time inflicted by a more light and gentle hand. But if wee take it in a strict and proper sense, then is punishment so appropriated and peculiar to the wicked, that it is no way incident to the faithfull and righteous. For punishment is inflicted vpon enemies, and not vpon friends; by a iust [Page 256] iudge and not by a gracious Father; to satisfie iustice by suf­fering that punishment which y^e fault hath deserued, though it be to the vtter destruction of the party offending; and not out of loue to preserue him from greater harme by reclai­ming him from his faultinesse; because he hath offended al­ready, and not that hee may take heede of offending for the time to come. Finally the cause of punishment is the fault of the party, and not desire of his amendment; and the end of the punisher is to reuenge and hurt the malefactor for the good of others, to whom hee serueth for an example of iu­stice; and not to seeke his profit and benefit by reclaiming him from his fault; for iustice in punishing wil haue it course for sinne already committed, though the offender could giue assurance of his amendment for the time to come.

But that the afflictions of the faithfull are not the fruits§. Sect. 6. The first reason to proue that the afflictions of the faithfull are not punishments but fatherly chastise­ments. of Gods anger, nor punishments for their sinnes, it may fur­ther appeare by these reasons; first because Christ our Saui­our bore all our sinnes in his body vpon the tree, as the Apostle Peter speaketh, and suffered the punishment which was due vnto them, that we might be freed from it, according to that of the Prophet: Surely he hath borne our infirmities, and carried our sorrowes, &c. He was wounded for our transgressi­ons, 1. Pet. 2. 24. Esa. 53. 5. 6. hee was broken for our iniquities; the chastisement of our peace was vpon him, and with his stripes wee are healed. But I demand to what purpose did hee beare our infirmities and sorrowes, if wee must still beare them? to what end was hee wounded and broken for our sinnes, if they still wound and breake vs? or finally how haue we peace by his sufferings, or how are we healed with his stripes, if we are still at war with Gods iustice, and stil receiue stripes and wounds in this con­flict? Againe had not Christ freed vs from all the punish­ment due vnto our sinnes, he were not a perfect Sauiour, nor did not offer vnto his Father a full and all-sufficient price for our redemption; for if he did perfectly deliuer vs from all e­nemies, then from lesser sinnes as well as from greater; if he did perfectly saue vs, then from temporall punishments, as [Page 257] well as from eternall; if his sacrifice were all-sufficient for the sins of the whole world, then need we not (as the PapistsEsa. 63. 1. Luc. 1. 74. Heb 7. 25. and 9. 12. 26. Matth. 20. 28. and 26. 28. Ioh. 1. 29. affirme) to haue the sacrifice of our owne sufferings stil offe­red to make satisfaction for our veniall sinnes. But the Scrip­tures euery where, and especially in the epistle to the He­brewes, teach vs, that Christ is a perfect Sauiour that he hath deliuered vs from all our enemies, and hath offered vnto his Father an all-sufficient sacrifice, and full price for our re­demption; and therefore there remaineth vnto the faithful, who apply Christ and his suffrings vnto themselues, no more punishments, nor satisfaction therby to be made vnto God: for Christ hath fully satisfied for vs by his all-sufficient sacri­fice of himselfe, and the precious bloud of Iesus Christ hath 1. Iohn. 1. 7. cleansed vs from all our sinnes, as the Apostle teacheth vs.

Now if it haue cleansed vs from all sinne, then also from veniall sinnes (as the Papists terme them) and consequently from all punishment, for where there is no guilt, there pu­nishment hath no place, & if we be freed from transgression of the law then also from the curse. It is true indeed that the afflictions which the faithfull suffer, are in their owne na­ture the punishments of sinne, and as punishments are de­nounced against the transgressours of the law; but Christ by his suffrings hath changed their nature, & as by reconciling vs vnto God, he hath made him of a seuere iudge, a merci­full Father, so he hath made our suffrings to become the cha­stisements of a gracious father inflicted for our good, and not the punishments of a righteous iudge imposed for the satisfying of his iustice, and the destruction or hurt of him who suffereth them, neither is it materiall, that in matter the sufferings of the faithfull and wicked be the same, that is, the same sicknes, pouerty, imprisonment and the like; for euen the sonne and the slaue doe often suffer the same stripes, but yet these are punishments, being inflicted by the hand of an angry master, for the fault committed; those the chastise­ments of a louing Father correcting his childe for his good and amendment. And so though the afflictions of the faith­full [Page 258] and the punishments of the wicked are of the same na­ture in respect of themselues, yet their nature beeing chan­ged by the sufferings of Christ, they doe now much differ both in respect of their agent, and their end, the one com­ming from a Father; the other from a iudge, they to profit and doe good, and these to hurt and bring to destruction. And though these waters of Meribah bee all alike bitter to the Canaanitish sinner, and the true Israelite in whom there is no guile, in respect of their naturall tast, yet the wood of Christs crosse doth make these bitter waters sweete; and pu­rifying them from the coliquintida and gall of sinne, doth make them wholesome drinke and profitable potions, which will quench our thirsting after the pleasures of sinne, and the poysonous cups of worldly vanities.

Secondly, Christ taking vpon him to bee our surety hath§ Sect. 7. The second rea­son taken from the full payment of our debt by Christ our surety. paid our debt to the vttermost farthing, fully satisfied Gods iustice, and appeased his wrath towards vs by taking away our sinnes which were the cause thereof. For standing in our stead and taking vpon him to discharge our debt, hee was arrested by death at the suit of Gods iustice, and cast in­to the prison of the graue, till hee had discharged our debt to the vttermost farthing, but now he hath brokē the bands of death, and beeing deliuered out of this prison is risen a­gaine; and gloriously ascended; whereby hee hath certain­ly assured vs that he hath satisfied Gods iustice by full pai­ment of our debt, and therefore hath left nothing vpon the score for vs to satisfie; yea he hath cancelled the hād-writingCol. 2. 14. Gal. 3. 13. of ordinances and the obligation of the law by nailing them to his crosse, and hath taken away the penalty of the curse, by bearing it himselfe. And therefore seeing Christ hath fully satisfied by his sufferings the iustice of God; he wil not require a new satisfaction by our suffrings and punishments; seeing he hath fully discharged our debt to the vtmost far­thing, he wil not vniustly require from vs a second paiment, or though it could bee imagined, (as bee it farre from vs that we should so imagine) that the iudge of heauen and [Page 259] earth could vse this rigorous strictnes; yet hee hath nothing to shew if he should commence suite against vs, seeing our suretie vpon the discharge of our debt, hath cancelled all the writings whereby we were obliged to his iustice, either to make payment or to suffer punishment. Neither is that of any force which is obiected by our aduersaries; namely, that he suffered to satisfie Gods iustice for our greater sins, and so hath freed vs from eternal punishments; but hath left our veniall sinnes to be satisfied for by our selues, from the which we are freed, whilest we satisfie Gods iustice by our temporarie punishments: For the word of God hath taught vs, that he is a perfect Sauiour, that in him we haue full re­demption, and that his blood purgeth vs from all our sinnes, without any exception or limitation. Againe, as the satis­faction which Christ made for vs was all-sufficient, and the price which he offered for our redemption of infinite merite and value; so both the iustice and mercy of God, where­by hee accepted them for full payment, are also infinite. Whereas, if (as our aduersaries affirme) we are to satisfie by our temporary punishments for our veniall sinnes, then must it needs follow, that either Christs satisfaction was imperfect, and his sufferings so insufficient, that they needed to be patched vp with our punishments; or that being per­fect and all sufficient, God should be, not onely vnmerci­full but iniust also, in not accepting of this full discharge, but requiring payment of a debt by vs, which our suretie hath alreadie discharged: either of which were blasphe­mous to speake or thinke. For hee that suffered for vs was not man onely, but God also, and therefore needs mustAct. 20. 28. his sufferings be all-sufficient and of infinite value and me­rit; and the mercies of God being infinite, and farre aboue all his workes, doe make him so farre off from punishing, where his iustice beeing satisfied, willeth him to spare, that when he doth afflict his Church and people for their sinnes, hee is said to doe his strange worke, vnto which out of his owne nature he is auerse and indisposed; to haue his soule Esa. 28. 21. [Page 260] grieued for the misery of Israell; and to make stay of the exe­cutionIud. 10. 16. of these iudgements, till by reason of the multitude of their sinnes ioyned with impenitencie, there be no reme­die. 1. Chro. 36. 16. But as in these respects this assertion sauoureth of impie­tie; so also of extreame follie, vnlesse they will with like impietie shift it off themselues by imputing it vnto their Creatour: For who can imagine that God infinite in wis­dome and bountie should frankly, for the merits of his Son, forgiue our enormious and grieuous sinnes; and punish vs for these which are small and veniall? that his loue should enlarge it selfe to the remitting and releasing vs from the e­uerlasting torments of hell fire; and be straightned in forgi­uing vs those sinnes which are small, and (as they call them) veniall: as if a King should out of his great liberalitie for­giue his poore and miserable subiect ten thousand talents; and afterwards miserably exact a base reckoning of some few pence; or as though a Iudge should pardon a malefa­ctour for his horrible treasons or cruel murthers, and should punish him for some pettie theft. But it is further obiected, that the iniquitie of Ierusalem is pardoned, because she had Esa. 40. 2. receiued double of the Lords hands for all her sins. Vnto which I answere, that this is not the speach of a Iudge punishing malefactours for their sinnes, and surceasing from punish­ment after that his iustice is satisfied; but of a most gracious and compassionate father, who hauing seuerely corrected the faults of his sonne for his amendement, earneth in his bowels of loue and tender mercie, when hee knoweth his smart and paine, and seeth him humbling himselfe before him by true repentance. For that it cannot with any proba­bilitie of truth be vnderstood of the satisfying Gods iustice by their suffering of punishment, it heereby appeareth in that he saith, that they had suffered double for their sinnes; the which must needs haue relation to the compassion of a tender father, the greatnesse of whose loue moueth him to thinke that a few stripes inflicted on his humbled childe, are enough and too much for his great faults; and not to the [Page 261] iustice of a Iudge, proportionating his punishment accor­ding to the demerit of the offence; seeing the least of our sins being committed against the infinite maiestie of God, deserue the euerlasting torments of hell fire, and therefore cannot be truely said to be punished double, though all the plagues of this life were inflicted vpon vs. Besides, if wee should vnderstand these words of punishments inflicted to satisfie for sinnes, how will it stand with Gods iustice, and much lesse with his mercie and goodnesse, to inflict vpon his seruants twice as much punishment as their faults haue deserued?

And thus it appeareth that the afflictions of the faithfull§. Sect. 8. The conclusion of the two for­mer reasons. are not punishments for their sinnes to satisfie the iustice of God, seeing our Sauiour hath borne all the punishments due vnto our sinnes, fully satisfied Gods iustice and dischar­ged our debt, by offering himselfe vnto his Father, as a sa­crifice for sin, and by paying a price of infinite value and merit for our redemption. And therefore, wee are not pu­nished as slaues, but chastised as sonnes, not so much be­cause we haue offended our heauenly father, as because wee should, being in awe and vnder discipline, offend no more. For if an earthly parent doth not correct his sonne, to take reuenge for the fault committed, but to keepe him from running into the like fault for the time to come; and taking no pleasure, but rather greefe and compassion in his smart and torment, would willingly pardon his fault and remit his punishment, if he were fully assured, that he would offend no more, vnlesse it be in regard of the rest of his children, whom hee would not haue encouraged to commit the like fault through this conuinencie and impunitie; then how much lesse will the Lord who is loue, mercy, and goodnesseSuscipiēdo poenā & non suscipien­do culpam, & culpam deleuit. & poenam. Au­gust. de verb. dom. ser. 37. t. 10 it selfe, punish his sonnes to satisfie his iustice in taking re­uenge by their paine and torture? especially considering that his iustice is satisfied, and their faults pardoned by the sufferings and obedience of Iesus Christ. For so one saith, that Christ by taking vpon him our punishment, and not [Page 262] being guilty of our faults, hath quite done away both faultFilius Dei car­nem peccati sus­cepit & poenam sine culpa, vt in carne peccati, & culpa solue­tur & poena. Au­gust. de baptism. paruul. lib. 1. cap. 32. and punishment. And againe, the Sonne of God hath taken vpon him the flesh of sinners, and the punishment without the fault, that in the flesh of sinners, both the fault and pu­nishment should be discharged and remitted. And therefore our afflictions are no punishments for sinne past, but are in­flicted by our heauenly Father to preuent sinne for the time to come, either in vs, after we haue felt the smart of it, or in other of our brethren, who seing sin corrected in vs, are war­ned to take heed of it by our example.

The third argument, to proue that the afflictions of the§ Sect. 9. The third rea­son taken from Gods free forgi­uing vs of our sinnes. faithfull are onely chastisements of a father, and not punish­ments of a Iudge may be this; where there is no sinne, there is no place for punishment; but in the faithfull there is no sinne, because it is not imputed vnto them, for first all their sinne is washed and purged away by the blood of Christ; and they being iustified for his righteousnesse and obedi­ence are accepted as righteous in Gods sight. So the Apostle Paul saith, that we haue redemption through his blood, that is, Col▪ 1. 14. & cap. 2. 13. the forgiuenesse of sinnes; and againe, yee which were dead in sinnes, and in the vncircumcision of your flesh, hath he quickned together with him, forgiuing you all your trespasses. To the same purpose the Apostle Iohn saith, that, he hath washed vs from our sinnes in his blood: and else where, that the blood Apoc. 1. 5. 1. Ioh. 1. 7. Ioh. 1. 29 of Christ cleanseth vs from all sinne. In which respect hee is called by Iohn the Baptist, the Lambe of God which ta­keth away the sinne of the world. Secondly, all the faithfull are in the couenant of grace, this being the onely condi­tion which God requireth, that we doe beleeue; but it is one speciall branch of this couenant, that God will forgiue their iniquity, and will remember their sins no more: and there­foreIer. 31. 34. if God so remit the sinnes of the faithfull, that hee doth not so much as remember them; how farre is he from puni­shing them when they are thus forgiuen? So when the Lord would expresse this couenant of grace by the similitude of mariage, he promiseh to marry the faithfull vnto himselfe [Page 263] in righteousnesse and iudgment; and because on the one side,Hos. 2. 19. it was vnfit to beate and punishe his spouse, because of this neere vnion betweene them; and because on the other side, shee was so full of faults and infirmities, that by her sinnes she would deserue to be punished, therefore he addeth, that he will marry her also in mercy and in compassion, whereby in and for his Sonne Iesus Christ, he would remit and pardon her sins, and not inflict these iudgements and punishments, though she did deserue them. Finally, the places of Scripture where the Lord promiseth forgiuenesse of sinnes, doe plain­ly euince that God doth so pardon them, that he doth neuer call them into iudgment, neither in this world to punish them with temporall punishments, nor with euerlasting condemnation in the world to come. So he promiseth the Iewes, that if they would turne from their sinnes by true re­pentance, though they were as crimson, they should be made Esa. 1. 18. white as snow; though they were red like scarlet, they should be made like vnto wool. So the Lord saith by the Prophet Ieremie that he would so pardon the iniquities of his people, that though one should diligently seek thē, yet he should by no means find thē. In those days, and at that time (saith the Lord) the iniquities of Israell shall be sought for, & there shal be none; Ier. 50. 18. and the sins of Iudah, and they shall not be found; for I will be mercifull vnto thē whom I reserue. Now how can they be thus cleane purged and washed, if some part of the punishment doth still remaine? Or how are they not to be found, if hee who committeth them be punished for them? Againe, theEsa. 44. 22. Lord saith by the Prophet Esay, that he would put away the transgressions of his people like a cloude, and their sinnes like a Mica. 7. 19. mist: and by Micah; that he would cast all their sinnes into the bottome of the sea. And Dauid, to signifie the forgiuenesse ofPsa. 31. 1. sinne, vseth the phrase of couering, and not imputing them; but if the Lord looketh vpon our sinnes to punish them, how can he be said to put them away as a cloude? If in this life he bring them into iudgement, how doth he cast them into the bottome of the sea? And if by punishing he bring [Page 264] them to an account, how can hee bee said to couer, or not impute them? Finally the contrary phrases vsed in the Scrip­turesIob. 14. 17. Ier. 17. 1. Hos. 13. 12. being truly expounded, may serue as a comment to shew what these meane, for if to seale vp iniquity in a bagge, to write and register vp the sinne of the people with a pen of iron, and the point of a diamond, to bind vp iniquity▪ and to keepe it in store, doe signifie that God will bring them to iudgement, by punishing them in the wicked, and correcting them in the faithfull; then contrariwise not to remember sin, to wash it away, to hide it out of fight, and cast it into the bot­tome of the sea, must needs signifie, that God will neuer lay it to the charge of the faithfull, nor inflict any of that puni­shment on them which they haue deserued.

The fourth argument, which prooueth that the afflictions§ Sect. 10. The fourth rea­son is, because our afflictions tend to the ad­uancing of our good. Rom. 8. 18. 28. of the faithfull are not punishments, is because they do tend to our good, euen to the mortifying of our sinnes, the multi­plying and encreasing of Gods spirituall graces in vs, and the furthering of our euerlasting happinesse. And this argument the Apostle purposely vseth to comfort those who are vnder the crosse, not only because our present afflictions shall bee ouerwaighed with an incomparable waight of future glory, but also because all things whatsoeuer, and they among the rest1. Cor. 11. 32. worke together for the best vnto them that loue God. So else­where he telleth vs, that when we are thus iudged wee are cha­stened of the Lord because we should not bee condemned with the world; that he chasteneth vs for our profit, that we might be par­takers of his holines; that though for the present it bee grie­uous to the sense, yet it bringeth the quiet fruit of righteousnes Heb. 12. 10. 11. vnto them which are thereby exercised, and that these short & light afflictions shall cause vnto vs a farre most excellent & an 2. Cor. 4. 17. eternall waight of glory, And this good and singular profit which commeth to the faithfull by their afflictions the Prophet Dauid out of experience confessed that hee had re­ceiued;Psalm. 119. 71. It is good (saith he) for me that I haue beene afflicted, Iam. 3. 27. that I may learne thy statutes; and the Church in the lamen­tations affirmeth, that it is good for a man that hee beare the [Page 265] yoake in his youth. By all which it plainely appeareth that these afflictions are not punishments vnto the faithfull, see­ing they are inflicted for the hurt, and not for the good of the party, to satisfie iustice, and not out of any loue, to take vpon them due reuenge for the euill they haue committed, though it be to their vtter destruction, and not to confer and deriue vnto them any temporall benefit, and much lesse that maine benefit of their euerlasting ioy and happinesse.

Lastly that cannot be a punishment which is either a cause§. Sect. 11. The fifth reason is, because our afflictions are a meanes of eter­nal blessednes. or meanes of eternall blessednesse; but by the testimony of the holy Ghost they are pronounced blessed who are thus afflicted and corrected, the Lord vsing it as a meanes to keep them in his fear, and to instruct them in the way of his com­mandements, which leadeth vnto this euerlasting blessed­nes and happinesse in his kingdome, according to that of the Psalmist; Blessed is the man whom thou chastisest O Lord, Psal. 94. 12. 13. and teachest him in thy law: that thou maiest giue him rest from the daies of euill, whilest the pit is digged for the wicked. AndPsalm. 23. 4. heereof it is, that he receiued comfort; not only from GodsPsalm. 16. 11. staffe supporting and defending him, but also from his rod correcting and chastising him, because it was a meanes to containe him in the way of righteousnesse, which is the path of life, bringing vs into Gods presence, where is fulnesse of ioy and pleasures for euermore: and to reduce and bring him back into this way when through frailty and infirmity hee erred and digressed out of it, as he also confesseth in another place,Psalm. 119. 67. before I was afflicted (saith he) I went astray, but now I keepe thy word. But what blessednes, or what comfort and conso­lation could there be in afflictions, if they were punishmēts, seeing they are fruits of the curse, and tend not to aduance the happines of the party punished, but to his hurt & ruine? neither are they the causes or signes of blessednes, but the forerunners of his euerlasting destruction; seeing God by them, euen in this life, doth begin to shew his anger, and to satisfie his iustice by inflicting on them those tortures & tor­ments which their sinnes haue deserued.

And thus it appeareth that the afflictions of the faithfull§. Sect. 12. Their obiection answered who affirme that Da­uids afflictions were punishmēts of his sinnes. Arminij respons. ad. 31. articulos. Art. 9. are not the punishments of a righteous iudge, but the gentle chastisements of a louing Father. Against which too maine obiections are made, not onely by our common aduersaries, but also by some amongst our selues: the first is taken from the example of Dauid, who though his sinne was pardoned, yet he was not freed thereby from temporall punishments; and though his fault was remitted so farre forth as it merited eternall condemnation; yet it was reserued by God to bee punished with such punishments as were corporall & tem­porary. But vnto this obiection the answere is easie, if wee doe but remember what hath beene deliuered allready; for the rule generally holdeth, that where sinne, which is the cause, is taken away, punishment, which is the effect, cea­seth; but presently vpon the confession of Dauids sinne the Prophet assureth him from God, of the forgiuenesse of it,2. Sam. 12. 13. though before he had denounced those temporal afflictions against him and his house. And therfore seeing the forgiue­nesse of sinne is (as hath beene said) the not imputing, coue­ring, hiding, not remembring, casting of it into the bottome of the sea, and (as it is there said) the putting of it away; it is manifest that Dauids sinne thus before remitted, was not af­terwards brought into iudgement, and hee punished for it, but that these afflictions were the chastisements of a graci­ous father, inflicted vpon Dauid, not in hatred and reuenge, or for the punishment of the sin committed, but our of meere loue, to bring him heereby to more serious and sound re­pentance, that he might with more bitter greefe bewaile his sinne past, and bee more watchfull and carefull to pre­uent it for the time to come. Vnto which end of Da­uids [...]. Sam. 12. 24. good, wee may adde another ende respecting the glory of God, which by these afflictions, whereby hee corrected Dauids sinne, was vindicated from the slaun­derous blasphemies of the heathen, for whereas if Da­uid vpon his repentance had not beene thus corrected and afflicted, they would haue beene readie to haue accused the [Page 267] Lord of partiality, seeing howsoeuer hee punished such hai­nous sinnes in others with rigour and extremity, yet hee li­ked them well enough in his owne seruants, and could bee content to winke at their faults, suffering them with impu­nity to liue in enormous crimes. All which occasion of slan­derIer. 25. 29. was taken away, when as God did thus beginne iudge­ment in his owne house, and with such seuerity corrected the faults of his seruant, vpon whom his name was called. But yet with Gods glory was ioyned Dauids good; neyther did God punish him as a iudge, but chastise him as a father, not to satisfie iustice, or to reuenge his fault vpon him to his hurt, but out of his meere loue and mercy to bring him heereby to an hearty sorrow for his sin past, and to makeSi texit peccata Deus noluit ad­uertere, si noluit aduertere, noluit animaduertere, si noluit animad­uertere noluit punire, noluit ag­noscere, maluit ignoscere. Aug. Caluin. instit. lib. 3. cap. 4. sect. 3. him abhorre and flee from the like for the time to come. For (as one saith) when God forgiueth sinne, hee couereth and forgetteth it; and if he couereth it, he will not obserue it, and if he do not obserue it, he wil not reserue it in memory with a purpose to punish it. He will not acknowledge it, but rather pardoneth it. To conclude this point with the words of that excellent and worthy seruant of God; it is strange (saith he) that they should so cast their eies vpon this one example of Dauid, to proue thereby that the faithfull are punished for their sinnes, as that they are nothing moued with so many o­ther examples, wherein they may cleerely behold the free forgiuenes of sinne without any temporary punishment; for we read of the publicane, that he departed out of the temple iustified, and no punishment followed; Peter also obtained the pardon of his sinne, and (as Ambrose saith) we read on­ly of his teares, but not of his satisfaction. So Christ saith toMath. 9 2. the sicke of the palsie: thy sinnes are forgiuen thee, but hee doth not withall impose any punishment.§ Sect. 13. Their obiection answered who affirme that the death of the faithfull is a pu­nishment of their sinnes.

The second obiection is, that the bodily death of the faithfull is a punishment to the body, because though the soule passe after the separation into ioy and happinesse, yet the body is punished for the time; seeing it corrupteth in [Page 268] the graue, and is not actually deliuered from death, vntil the time of the resurrection. The right indeede of houlding vs vnder his dominion is taken away from death by Christ, but from the actuall dominion thereof we are not freed till wee rise againe. To which I answer that death is to bee conside­red in it owne nature, or as it hath relation to the faithfull, in it owne nature it is indeed a punishment of sinne. But to the faithfull the nature therof is changed, and of a curse it is tur­ned into a blessing. For Christ hath taken away the sting thereof which is sinne, and where there is no sinne, there can be no punishment. It was indeed a deadly stinging serpent which destroyed vs, but since sinne was taken away, like a serpent without a sting it cannot hurt vs. And there cannot be any punishment where there is no hurt or damage. Nei­ther hath now death (as hee affirmeth) actuall dominion o­uerArminius. vs, seeing in Christ we haue gotten the victory ouer it; so as we neede not to crouch vnto it, as captiues to those who haue dominion ouer them, but as conquerers after vi­ctorie obtained by Christ, we may triumph ouer it, saying with the Apostle, O death where is thy sting, O hell where is 1. Cor. 15. 55. thy victory. Heretofore it held vs like prisoners vnder his ar­rest till Gods iustice was satisfied, but this being done, this arrest is turned into a rest, death into a sleepe, and the graue is become to the bodies of the faithfull, as a bed of downe, wherein they quietly rest without all sense of euill, vntil the day that they are raised by vertue of Christ their head to be glorified with him. Neither is there now any hurt in death, (which hurt neuerthelesse alwaies accompanieth punish­ment) but much fruit and benefit; and that not onely in re­spect of the soule, which by this separation is ioyned with God, and enioyeth fulnesse of ioy and pleasures at his rightPsalm. 16. 11. hand for euermore; but also in regard of the body. For here­by it is freed from all miseries and afflictions wherewith in this life it is turmoiled, as heat, cold, hunger, nakednes, sick­nesse, paine, with many such calamities; it is eased and re­steth from those painefull labours, wherewith it was spent [Page 269] and wearied, it is deliuered both from the oppressions and iniuries of wicked worldlings, yea euen from their society and company which was in this world so irkesome & cum­bersome. To which purpose one demaundeth, how it com­methAugust. de vita Christian. lib. c. 4. to passe, that wee see the good and euill perish toge­ther? and then answereth, that they perish not, but make an escape out of their miseries, who are freed from the compa­ny and persecutions of wicked men: but they truely dye and perish, whom the paine and punishment of a more fearefull iudgement doth attend after they depart this life. And last­ly (which is a benefit aboue all the rest) it resteth from the works of wickednes, beeing no more subiect to our sinfull soules to bee abused by them, as their instruments for the committing of iniquity. Finally the Apostle reckoneth death among the chastisements wherewith the Lord corrected the Corinthians for their vnworthy receiuing the Lords Supper; for this cause (saith hee) many are weake and sicke a­mong you, and many sleepe, that is, are dead; and then addeth that when they were this iudged, they were (not punished but) chastened of the Lord, because they should not bee condemned 1. Cor. 11. 30. 32 with the world. And therefore if death to them were onely a chastisement of a gracious Father, and that out of meere loue to preserue them from euerlasting condemnation, it was a benefit, and not a punishment, proceeding from so gracious an author, to so good an end.

Yea, but by death the body is made subiect to corruption,§ Sect. 14. The former obie­ction further vrged and an­swered. & therefore it is a bodily punishment. I answer, that though this argument holdeth in respect of meere naturall men, yet not in regard of the faithful, the corruption of whose body is but a preparation to their glorification; for they are sowne in corruption, that they may be raised in incorrup­tion; they are sowne in dishonour, that they may be raised in glory; they are sowne in weaknesse, that they may be rai­sed in power; in which respect they haue no more hurt, and1. Cor. 15. 36. consequently no more punishment by this temporary cor­ruption, then the corne hath, which must first dye that it [Page 270] may bee quickned, as the Apostle likeneth it; or then the gold hath which is melted, that beeing purified from the drosse, it may bee framed into glorious vessels fit for the Kings table. Neither is it a punishment to bee corrupted, when the corruption tendeth to perfection, but onely when1. Cor. 15. 26. it tendeth to destruction; seeing in naturall reason it is ne­cessary that the worser forme must first be lost by corrup­tion, before a better and more excellent can be acquired and obtained. Yea, but death is called an enemie, which is to be destroied, and therefore vntill it be brought to this finall de­struction, it is a punishment. I answere, that it followeth not; that because death is an enemie, therefore it is a punishment, seeing punishments haue their name and nature, not from the enimity and malignity of the secondarie causes and in­struments, but from the chiefe author who inflicteth them, from the end of their imposing, and the effects and fruites which they worke in the partie that suffereth them. As namely, when they proceed from an angry Iudge, and not a gracious father, to satisfie iustice, and not to reforme and benefit the partie; and when accordingly they hurt and pro­fite not, they damnifie and destroy the offender who suffer­eth them, and doe not by his reformation make way for his saluation. And therefore though death be an enemie, and in it owne nature full of malignitie, yet seeing it is an instru­ment, and as it were a rodde in the hand of our heauenly fa­ther, which he vseth for our benefit, and maketh it to serue as a meanes for the deriuing much good, not onely to our soules, but also to our bodies, the enimity and malignity thereof doth no more proue it to be a punishment vnto the faithfull; then the enimitie and malice of a slaue, who is commanded by a louing father to chastise his sonne accor­ding to his appointmēt and no otherwise, doth make it cease to be a fatherly correction, and to become a punishment, when as the father doth it out of meere loue to his childe, and notwithstanding the malignitie of his instrument or deputie, intendeth and powerfully effecteth the good of his [Page 271] sonne by this his chastisement. Neither doth this proue it to bee a punishment, because it is an enemie which is to bee, and therefore is not, yet destroyed; seeing heereby is meant the vtter destruction and full abolishing of it at Christs second comming. For euen now death is destroy­ed, as hee is, who hath the power of death, the Diuell, and the rest of our spirituall enemies; namely, not that they should not assault vs, but that they should not hurtHeb. 2. 14. vs. It is true, that at Christs second comming wee shall haue full redemption and perfect deliuerance from the hands of our spirituall enemies, when as they shall, not only, not ouercome vs, and hold vs in their captiuitie, but not so much as molest vs, or disturbe our peace; but in the meane time their poyson, sting and strength is taken away, so that though they assault and tempt vs, yet they shall neuer be able to hurt vs, seeing the Lord so directeth vs with his wisdome, and assisteth vs with his power, that wee still ob­taine the victorie, and receaue much profit and benefit by their encounters. And as this is true of all the rest, so especi­ally of death, who in it selfe is an enemie, which is wholy to be abolished at Christs appearing; but in the meane time, the poyson and sting thereof is taken away by the death of Christ, and the nature thereof is quite changed, so as it is no longer a tyrant, which holdeth vs to our hurt vnder his dominion, but as to the soule it is a passage to glory and happinesse; so to the body it is but a sleepe a litle longer then ordinary, whereby it resteth from labour and sinne, that when the day of glory breaketh, and the Sunne of righte­ousnesse appeareth, wee may lay aside corruption, and put1. Cor. 15. 53. § Sect.. 15 Of the manifold differences be­tweene the af­flictions of the faithfull and the punishments of the wicked. on incorruption, and hauing our mortall swallowed vp of immortalitie, may rise with full strength, beautie and vigour, to serue and praise God without paine or weari­nesse.

And thus haue I shewed, that none of the afflictions of the faithfull, no, not death it selfe, the greatest and last of temporall euils, are vnto the faithfull punishments for sinne, [Page 272] but onely the chastisements of a louing father, inflicted for his glory and their good; for howsoeuer the punishments of the wicked, and chastisements of the godly be in matter and in outward appearance, yea euen in respect of bodily sense, and the apprehension of naturall reason all one; yet is there great and manifold difference betweene them to bee obserued by the eie of spirituall iudgment, enlightened by the bright beames of Gods truth shining in his word. As first the chastisements of the faithfull and punishments of the wicked doe differ in their efficient causes who inflict and impose them. For they come from the hand of a graci­ous father reconciled vnto vs in Christ; these from a iust Iudge, and from a powerfull and incensed enemie. They are inflicted in loue and fatherly compassion, which causeth his bowels to earne, and his heart to relent, so as he cannot cast off his children like the wicked, but receiueth them againe into his former fauour, after that they are humbled vnder his chastising hand; according to that of the Prophet Hosea, How shall I giue thee vp Ephraim? how shall I deliuer Hos. 11. 8. thee Israell? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repen­tings Deut. 29. 23. are rowled together. As if he had said, though your sins are so many and grieuous, that I might iustly destroy you with fire and brimstone, as I did those cities adioyning to Sodome and Gomorrah; yet in regard of my couenant, and my loue which in Christ I beare you, I cannot deale with you as I did with those cursed nations; but when your sinnes enforce me to correct you, I do compassionate your griefes, and am readie to repent and surcease your afflictions, when you repent of your sinne against me. And with this agreeth Gods promise made to Dauid concerning his sonne Salo­mon. If he sinne, I will chasten him with the rod of men, and with 2. Sam. 7. 14. the plagues of the children of men; but my mercy shall not de­part from him, as I tooke it from Saul, whom I haue put away before me. So that the Lord in correcting his children, dothHab. 3. 2. (as the Prophet Habakkuc speaketh) In wrath remember [Page 273] mercy, and he doth chastise them in his iudgment, not in his Ier. 10. 24. & 30. 11. anger to bring them to nothing, and vtterly cut them off. But contrariwise, the punishments of the wicked are inflicted vpon them in Gods wrath and heauie displeasure; neither doth he take any compassion on them in their miseries, but rather delighteth himselfe in the exercising his iustice and iudgements vpon them for their vtter ruine and destru­ction.

Secondly, they differ in their impulsiue or mouing cause; for the cause mouing the Lord to chastise the faithfull, is his loue and goodnesse, whereas his wrath and iust displeasure conceiued against the wicked for their sinnes, moueth him to inflict deserued punishments vpon them.

Thirdly, they differ in their end, for the Lord chastiseth the faithfull, that hee may manifest his mercie in their con­uersion,Rom. 9. 22. but he punisheth the wicked, that he may manifest his iustice in their confusion. Hee chastiseth them in loue for their amendement, that they may not sin; hee punisheth these in wrath to satisfie his iustice, because they haue sin­ned. Hee chastiseth them that they may like gold be purified in the fire of affliction from their drosse and corruption, and so be made fit for Gods heauenly treasurie; hee punisheth these that like chaffe or stubble they may be consumed with the fire of his wrath. He chastiseth them that they may not1. Cor. 11. 32. be condemned with the world; hee punisheth these that their earthly miseries may bee the beginning of their con­demnation,Iam. 1. 3. and (as it were) their first step into hell. Hee chastiseth them to try them, that in triall they may bee ap­proued; he punisheth these to vex and torment them, by bringing vpon them that vengeance which their sinnes haue deserued.

Fourthly, they differ in their effects; for the afflictions of the faithfull doe much profit them, and further their salua­tion; but the punishments of the wicked doe much hurt them and further their condemnation. They soften and mol­lifie their hearts, and make them to humble themselues be­fore [Page 274] their heauenly father, imploring mercy and forgiuenes; these doe make them more hard and obdurate, and in furie and desperate madnesse to blaspheme, murmure and repine against their Iudge, because he doth execute vpon them his righteous iudgments. They not onely helpe to increase in them all spirituall graces, but also manifest them to Gods glory and their owne comfort; these both multiplie and manifest the sinnes and corruptions of the wicked to their e­uerlasting horrour and confusion. They beating, and (as it were punning) the faithfull, doe make them like odoriferous spices to smell the more sweetly, the more they are brused, these vexing the wicked doe make them like filthie sinkes and puddles to stinke the more noysomly the more they are troubled. Finally, they serue as an vnpleasant, yet straight and direct way which bringeth the faithfull into the king­dome of heauen; but these are (as it were) the porch and first entrance of hell, and like a stormie and tempestuous sea, which splitteth and sinketh the wicked on the sands of de­speration,Ideota inter orthodoxogr. de patient. verae contemplat. cap. 20. and maketh them to wrack their soules on the rocks of destruction. To which purpose one saith, that to the damned and reprobate, tribulation begetteth pusillaminitie, pusillaminitie perplexitie, perplexitie desperation, and de­speration confusion and condemnation.

Fifthly, the afflictions of the faithfull, and the punish­ments of the wicked doe differ, in respect of their seuerall subiects, or the persons vpon whom they are imposed; for they are inflicted on sonnes, these on slaues, they on friends, these on enemies; they on Gods faithfull and couragious souldiars, whom after the victory he will crowne with glo­ry; these on malefactours and offenders, whom it is his pur­pose to punish according to their demerits.

Sixthly, they differ in time and continuance; for the af­flictions of the faithfull are short and momentanie; but the punishments of the wicked are endlesse and euerlasting; for as the happinesse of the elect and their glorification, is in­choate and begun euen in this life, when they haue attained [Page 275] vnto some measure of sanctification, vnto peace with God, peace of couscience and ioy in the holy Ghost; so contrari­wise the torments of the reprobate, are euen begunne in this world, when as they suffer for their sinnes temporall plagues and punishments, seeing they are the earnest of their condemnation, and the very flashing of that infernall fire.

Seauenthly, they differ in their measure and quantitie, in which respect the afflictions of the faithfull are that gentle rod, whereby like children they are louingly corrected by1. Cor. 11. 32. their heauenly father; but the punishments of the wicked are that three stringed whip, whereby the wicked are scour­ged and tormented like slaues and malefactours, at the ap­pointmentIer. 30. 11. of their Iudge. They tending to correct in iudg­ment for the good of the partie, and these to destroy and vt­terly cut off, as the Prophet speaketh. And though there seeme to be no difference in outward appearance betweene the stripes of the sonne, and the lashes of the slaue; yet is there great difference in their inward feeling, seeing they haue much internall ioy, and comfort from the assurance which they haue of the loue and fauour of their heauenly father, euen whilest he correcteth them, whereby they are ascertained that all their afflictions shall haue a ioyfull and happie issue; whereas these conceiuing God to be a seuere Iudge, and an incensed enemie, doe with horrour and feare suffer the euils which lie vpon them, as the deserued punish­ments of their sinnes, hauing no better hopes for the time to come, but rather a terrible expectation of hellish con­demnation after all their worldly miseries, and calamities. To this purpose one saith, that there is great difference be­tweeneChrysost. de fide & loge naturae. serm. t. 3. the chastisements of a sonne and the punishments of a slaue. For the sonne is beaten, and so is the seruant, but he like a seruant who hath offended, but the other as free-borne, and as a sonne vnto whom discipline is ne­cessary. Neither doe their like stripes proue them to be of like honour, nor doth it heereupon follow, that because the [Page 276] wicked and godly suffer the same things, therefore they are of the same condition; but correction is inflicted vpon the sonne, for his humiliation or triall; vpon the slaue, for his torment and punishment. And therefore Dauid knowing these differences, saith of the iust, that many were their tri­bulations, but presently addeth, that the Lord deliuereth Psal 34. 19. vers. 21. them out of all: shewing the cure and remedie as soone as the disease and maladie. But speaking of the wicked, hee saith, that many are the torments of the sinner, but addeth no comfort of helpe and deliuerance. Finally, as there are these and many such like differences betweene the chastise­ments of the faithfull, and the punishments of the wicked, for the present in this world; so farre greater shall the dif­ference be betweene them in that which followeth in the life to come; for the afflictions of the godly in this present life are not (as the Apostle speaketh) worthy the glory which shall be reuealed. Seeing as hee saith in another place, These Rom. 8. 18. 2. Cor. 4. 17. light and momentanie afflictions, shall cause vnto them a farre most excellent, and an eternall waight-of glorie Whereas the temporarie punishments of vngodly men, working in them no reformation and amendement, but rather (as hath beene shewed) encreasing and multiplying their haynous sinnes, are accompanied with euerlasting torments, and hellish condemnation in the world to come.

And thus haue I proued that the afflictions of the faith­full,§ Sect. 15. That there were no comfort in afflictions, if they were pu­nishments. are not punishments of their sinnes, inflicted by an of­fended iudge, for the satisfying of his iustice; but the cha­stisements of a gracious father, by which hee correcteth his children for their profit & amendment; and haue also shew­ed the manifold and greater differences betweene the pu­nishments of the wicked and the afflictions of the godly, vpon the which I haue the longer insisted, because the con­trary opinion of the aduersaries, opposed against this truth, striketh at the very roote of all true and sound comfort. For as it is the cheefe stay, to vphold fainting soules oppressed [Page 277] with the heauy waight of grieuous afflictions, to know, and to be assured that all which they suffer are the chastisements of a gracious Father, whereby hee correcteth them out of meere loue, for their owne profit and benefit, and not for a­ny pleasure which he taketh in their smart and paine, but vp­on meere necessity to reclaime them from their sinnes, and to fit them for his kingdome: so when this stay is taken a­way, and the afflicted party is perswaded, that the miseries which hee endureth are deserued punishments of an angrie iudge, inflicted for the satisfying of his iustice, beeing rob­bed of all consolation, hee fainteth vnder his burthen, and sinketh into the bottomlesse gulfe of deepe despaire. For if he were vnable to beare the burthen of his afflictions when they were alone, what will become of him when the dou­ble load of Gods wrath and displeasure is added vnto it? or whether should he flee for comfort, when hee seeth, that hee who is onely able to reeleeue him is an incensed enemie? How should he haue any hope to haue his afflictions lighte­ned or shortned, which are inflicted to satisfie iustice, when as his owne conscience telleth him that his least sinnes are of infinite guilt in respect of that infinite maiesty which is offended? or what shal stay him from fleeing out of the pre­sence of God, when like a righteous iudge hee pursueth him in wrath to take due vengeance on him for his wickednes? Finally how shall a faithfull man conclude w^t Dauid, that itPsalm. 119. 71. is good for him to be afflicted, if his afflictions be the fruits and effects of Gods wrath and the deserued punishments of his sinne, which hurt and profit not? or how shall he pro­nounce them blessed whom God correcteth, if they bee stillPsalm. 94. 12. vnder the curse, suffring those punishments which the Law threatneth? Whereas contrariwise if we be perswaded that the Lord is still our gracious Father, we wil flee into his bo­some for refuge against all euils, and humble our selues vn­der his mighty hand whom wee haue offended, hoping to receiue vpon our submission, mercy and forgiuenes, if wee [Page 278] conceiue that he correcteth vs for our profit, our future hopes will strengthen our patience to indure present smart. If wee be assured that God loueth our persons, and in all his cor­rections aymeth at nothing but the mortifying of our sins, and our reformation; this will make vs also labour to sub­due them, and to amend what is amisse, that so wee may bee freed from our paine and smart. Which a malefactour who is punished for his fault neuer aymeth at, seeing hee know­eth that the end of his suffering is not to amend him, but to satisfie iustice, which will haue it course, and not remit any of the punishment vpon the repentance of the party.

CHAP. X.
That all afflictions are imposed vpon the faithfull out of Gods meere loue. And that this loue plainely appeareth in the measure of their afflictions; and first in regard of themselues, whether we respect their quantity, which is but small, or their time, which is but short.

AND thus haue I shewed the first branch, and§ Sect. 1. That God loueth his children tru­ly and substanti­ally like a Fa­ther to profit thē & not fondly & effeminately like a foolish mother to please them. maine ground of the Christians comfort in the time of trouble and affliction, consisting in the knowledge and assurance of this point; that the crosses and calamities which hee in­dureth are not punishments inflicted for the satisfying of Gods iustice: now the other point propounded followeth to be proued, namely that they are to the faithfull the cha­stisements of a gratious Father, wherewith out of meer loue he correcteth them as his children, not for any displeasure conceiued against their persons, or for any pleasure which he taketh in their smart and paine, but onely for their profit and benefit, both heere, and in the life to come. For the clearing whereof wee are to know, that there is a twofold kinde of loue to bee obserued in earthly parents, the first a fond and cockering loue commonly incident to the weaker sexe, whereby in all things they indeauour to please their children, to follow their foolish appetite and lusts, and let their owne will bee the rule of all their actions, and therfore if so it please them, they are content to let them languish in idlenesse, or to runne riotous courses, which in all likelihood will bring them to perdition. But this is nothing else but with the ape to kill their yong with clipping, to play the enemy vnder the vizard of a friend; and to make them drinke the poysonous dregs of all mis­chiefe [Page 280] because it is sugred with loue, and sweetned with the fond affection of an ouer-tender mother. The other kind of loue, though it make not so plausible a shew, is not in truth weaker, but much wiser; not lesse intyre and heartye, but much more discreet and profitable, as wholly aiming at the good of the party beloued; not caring much whether it please or displease, whether the things which it inioyneth be easie or difficult, tedious or delightfull, so they bee impor­tantly behouefull, and greatly beneficiall to him who is to vndertake them. And this is the profitable loue of a wise & discreet father, who somtimes withholdeth necessaries from the sonne whom hee loueth, not because hee grudgeth to giue them, but because he would inure him to hardnes, and make him more securely inioy his plenty, when he knoweth how to want sometimes, also hee crosseth him of his will, to teach him humility, and inureth him to such painfull la­bour, as doth often presse forth of him sweat, and sometimes teares. But especiall this wise and fatherly loue doth shew it selfe, in keeping his sonne vnder a straight and seuere disci­pline, in restraining him of his liberty, in containing him within the bonds of modesty, temperance and ciuility, in keeping him from running into licentious courses, and in reclaiming him from such vices and faults by due correction which being continued in without amendment, would fru­strate the fathers expectation, and make him together with his comfort and ioy to lose his sonne; and cause the childe together with his Fathers displeasure to incurre the dan­ger of loosing his inheritance. Now that witlesse and worthlesse loue of a fond mother, as it deserueth not to bee respected and esteemed, seeing it tendeth to the hurt and destruction of the party beloued; so it is not to bee ex­pected of Gods children, from so wise and worthy a Father, who in all things aymeth at their good, and chuseth rather to profit then to please them. For hee knowing the cor­ruptions of our nature, how easily wee are puffed vp with [Page 281] pride, when we enioy worldly prosperity, and made foolish­ly wanton with a little cockering; how ready wee are to languish in idlenes, and to become effeminate with earthly delights; how prone wee are to dishonour him in his gifts, and how vsuall it is with vs to abuse these remembrances of his loue, as occasions to make vs both neglect and forget our benefactour, and finally how liberty bringeth vs to li­centiousnesse, wantonnesse to wilfulnesse, and want of due correction to all dissolutenesse and disorder; like a wise Father out of meere loue hee keepeth vs vnder seuerer dis­cipline; and though hee suffereth wicked worldlings and damned reprobates to flourish in their impiety, to liue with impunity in all manner of wickednesse, and to reuell and ruffle it out in all pompe and pleasure, because hee in­tendeth to giue them their portion in this life, and to let them fatte themselues against the day of slaughter: yetQui dedit tibi felicitatem hu­ius saeculi, ad cō­solationem tuam dedit non ad cor­ruptionem, &c. August. in Iohā. tract. 12. T. 9. such is his loue and care ouer his owne sonnes and children, that they no sooner begin to waxe proud and wanton, but he presently humbleth and keepeth them vnder, and no soo­ner doe they enter into a course of sinning, but he forthwith reclaimeth them from their wicked waies by his chastise­ments and corrections. For (as one saith) hee granteth vnto his child worldly felicity to comfort & not to corrupt him; and when hee seeth it thus abused, he doth scourge him in this world for his amendment, and not for his condemna­tion; and therefore wee must suffer him with patience, cor­recting vs like a father; least we should feele him heereafter punishing vs as a iudge.

And this truth is manifest vnto vs in the Scriptures, both§ Sect. 2. That God sheweth his fatherlie loue in corre­cting his chil­dren. Ier. 25. 29. 1. Pet. 4. 17. Amos. 3. 2. by testimonies and examples. So the Lord saith, that he will begin to plague the city where his name is called vpon. And the Apostle telleth vs, that iudgement must begin at the house of God. So by the Prophet Amos the Lord thus speaketh to the people of Israell: you onely haue I knowne of all the fami­lies of the earth; therefore I will visite you for all your iniqui­ties. [Page 282] The wise man also vseth this argument to perswade vs with patience to beare the chastening of the Lord, and not to bee grieued with his correction, because hee correct­eth him whom he loueth, euen as the father doth the childe in whom hee delighteth. To which place the Apostle alludingPro. 3. 11. 12. Heb. 12. 5. 6. saith; My sonne despise not the chastening of the Lord, neither saint when thou art rebuked of him; for whom the Lord loueth he chasteneth, and he scourgeth euery sonne that he receiueth. Finally the Lord himselfe professeth, that he doth rebuke & chasten as many as he loueth, and vseth it as an argument to perswade vnto repentance and zealous reformation, becauseApoc. 3. 19. whosoeuer escape, yet they shall be sure to bee corrected (if they offend) whom he loueth and respecteth; that they may1. Cor. 11. 32. heereby be reclaimed from their wicked courses, and so bee deliuered from the condemnation of the world. And this also appeareth by the examples of the faithfull from time to time, for who more in Gods fauour then Abraham the Fa­ther of the faithfull, and yet how many crosses did hee indure? as the leauing of his friends and countrey, and the leading of his life, as it were, in a voluntarie ba­nishment among a strange people, the offering of his be­loued Isaac, and feare of his owne life? who more deare vnto God then Iacob, of whom he said, before he was borneGen. 47. 9. Iacob haue I loued? and yet so many were his afflictions that he affirmeth his daies to haue beene few and euill. Who more respected of God then Iob, whom he pronounced to be the iustest man vpon earth? and yet who more deiected and loaded with afflictions? Who more gracious with the Lord then holy Dauid, whom hee affirmeth to haue beene a man according to his owne heart? and yet hee complaineth that when his wicked enemies wallowd in worldly delights he was afflicted daily, and punished euery morning. So it is said of Salomon his son that by Gods appointment hee was called Iedidiah, because the Lord loued him: and that Dauid receiued2. Sam. 12. 25. this promise from God in his behalfe, that he would bee his Father, and he should be his sonne; and yet the Lord addeth, [Page 283] that if hee did sinne hee would chasten him with the rod of men, 2. Sam. 7. 14. and with the plagues of the children of men; notwithstanding his mercy should not depart from him as he tooke it from Saul. YeaPsalm. 89. 31. 32. 33. of all his Church and people the Lord saith, that if they did breake his statutes, and would not keepe his commandements he would visite their transgression with the rod, and their iniquitie with strokes, but yet his louing kindnes hee would not take from them, nor falsifie his truth by breaking his couenant. But of such examples I shall haue occasion to speake more heereaf­ter, and therefore referre them to their place: onely for the present let vs both by these testimonies and examples bee perswaded of this truth, that the Lord correcteth those who are most deare vnto him, out of meere loue for their profit and benefit, and that Gods loue, and these seeming fruits of his anger in our crosses and afflictions may well stand toge­ther; according to that of the Psalmist; Thou hardest them O Psalm. 99. 8. Lord our God: thou wast a fauourable God vnto them, though thou diddest take vengeance for their inuentions. And therfore when we are in the middest of our afflictions, notwithstan­ding these crosses and calamities, we may triumphingly cry out with the Apostle. Who shall separate vs from the loue of Rom. 8. 35. 38. Christ? shall tribulation or anguish, or persecution, or famine, or nakednesse, or perill, or sword? &c. I am perswaded, that ney­ther death nor life, nor Angels, nor principalities, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God which is in Christ Iesus our Lord.

But let vs not content our selues with the general know­ledge§ Sect. 3. That God in his loue appointeth to euery one of his faithful chil­dren a certaine measure of affli­ctiō fit for them, which cannot be exceeded. of this truth, that the Lord out of his infinite and endlesse loue doth chastise the faithfull for their good; but let vs further consider how this loue of God is manifested vnto them in their afflictions, by insisting in some particu­lars. To which purpose we are to know that Gods wonder­full loue appeareth vnto his children, both in the measure of their afflictions, and in his ends which moue him to lay vpon them his fatherly corrections; the which his ends be­ing [Page 284] secret in himselfe, he maketh knowne vnto vs by those fruites and effects, which by these his chastisements hee powerfully produceth and worketh in vs. Concerning the former, Gods loue appeareth in the measure of our affli­ctions, first generally in that hee is content to afflict vs in some measure; for seeing our sinnes haue beene without measure both in their greatnesse and number; and haue beene also committed against an immense, infinite and in­comprehensible maiestie; therefore if the Lord should deale with vs according to his iustice and righteous iudgments, wee haue deserued that our punishments should bee with­out measure, number or end. But God infinite in mercie and goodnesse doth not deale with vs according to our de­serts; but as hee hath graciously turned the punishments of slaues, inflicted by a righteous Iudge, into chastisements of sonnes inflicted by a louing father: so according to this loue and mercy hee hath measured out such a certaine stint and proportion of these afflictions vnto euery one of his children, as in his wisdome hee knoweth to bee fittest for them, and that both in respect of their quantitie, what and how much they shall beare, and also in respect of their time and continuance, when and how long they shall en­dure them. In which respect we may truely affirme, that as there is no crosse, calamitie or affliction, which is not fore­appointed of God; and ordered, ruled and disposed by his most wise and all-ruling prouidence; so the quantitie how much, and the time how long, is also by the same wisdome, and prouidence ordained and appointed, in such an exact and strict manner, that as it is impossible for any man to free himselfe, in whole or in part, from any of that measure which is shared and alloted vnto him; or to preuent it from comming, or to escape from it, being come before the appointed time; so is it alike impossible, that all the power of Diuels or men should adde one dram to the waight, or one minute to the time of our afflictions, more then that proportion which God by his powerfull wisdome hath [Page 285] measured out vnto them. For as he hath said to the waters of the sea, so also to these floods of affliction, Hitherto shall Iob. 38. 11. ye come, but no further, and here shall ye stay your proud waues. Psal. 80. 5. To this purpose the Psalmist saith, that God had fed his peo­ple with the bread of teares, and giuen them teares to drinke with great measure. So the Church in her afflictions ground­eth her faith vpon this truth in her prayers vnto God for helpe and deliuerance. Be not angry, O Lord, aboue measure, neither remember iniquitie for euer: and againe, Wilt thou Esa. 64. 9. 12. hold thy peace, and afflict vs aboue measure? As though shee should say, I am assured that thou wilt not doe it, seeing it is contrarie to thy nature, word and vsuall custome. And with this agreeth the booke of wisdome, where it is said, that the Lord wanted not meanes, to haue corrected his people with much more grieuous afflictions, then those which they indured, but yet he had not done it, because he had or­dered Wis. 11. 17. 20. all things in measure, number and waight. As also the saying of our Sauiour Christ himselfe, who affirmeth, that not onely our greater afflictions, but the least and lightest,Matt. 10. 30▪ Luc. 21. 18. euen to the falling of an haire from our heads, are ordered by Gods prouidence, so as they cannot without his appoint­ment happen vnto vs. An example whereof we haue in Iob, Iob. 1. 12. & 2. 6 for as Satan at the first could not touch him till hee had re­ceiued a commission from God; so neither could hee adde any thing vnto his first afflictions, till his commission was renewed. And as the Lord measureth out vnto vs our affli­ctions, in respect of their quantitie, so also in regard of their time; as we may see in the Aegyptian bondage, which wasExo. 12. 40. 4 [...]. Ier. 25. 11. appointed by God to continue 430. yeares, which being expired, the people of Israel were in the very same day deli­uered out of it. And also in the captiuitie of Babylon, which was to continue by Gods decree 70. yeares, which beingIer. 29. 10. 2 Cro▪ 36. 2 [...]. 22. expired according to Gods promise made vnto them by his Prophet, they were deliuered out of their captiuitie. And thus the Lord appointeth a certaine time for the afflictions of the Church of Smyrna, It shall come to passe, that the Di­uell shall cast some of you into prison, that ye may be tryed, and Apo. [...]. 10. [Page 286] yee shall haue tribulation ten dayes. And also to the whole Church militant, where it is said, That the woman (that is the Church) fled into the wildernesse, where she had a place prepared Chap. 12. 6. of God, that they should feed her there a thousand, two hundred, and threescore dayes. By all which it appeareth that the Lord doth not chasten his children rashly and in his furie, but with great wisdome and descretion, and vpon mature deli­beration appointing before hand both the quantitie of their afflictions, and the time of their continuance; and no meruaile, for if (as the author of the booke of wisdome speaketh) the Lord doth punish the enemies of his children, and the condemned to death with such deliberation, giuing them Wisd. 12. 20. 21 time and place, whereby they might be deliuered from their ma­lice; with how great circumspection will he iudge his owne sons? Now the consideration of this truth, that God doth not lay vs open to afflictions, nor leaue vs to Satan and our spirituall enemies to be loaded with miseries at their pleasure, as our sinnes which are without number or end haue iustly deser­ued; but doth in his fatherly wisdome measure out vnto e­uery one of vs such a proportion of afflictions as is fitting for vs; as it doth sufficiently shew the greatnesse of Gods mercy and loue, so it may strengthen our patience in the time of our afflictions, and replenish▪ our hearts with ioy and consolation. Seeing wee stand not to the cruell curtesie of the enemies of our saluation, to endure what pleaseth them to lay vpon vs; but only haue such a measure allotted vnto vs, as God in his infinite loue and goodnesse knoweth best; and howsoeuer they are oftentimes the instruments of our calamities, and are vsed by our heauenly Physitian as his Apothecaries to minister vnto vs these vnpleasant po­tions, for the purging away of our corrupt and sinfull hu­mors, yet doth he strictkly prescribe such an exact bill of the ingredients, and carieth such a watchfull eye ouer them, whilest they are making these confections, that they are not able to adde one scruple vnto his proportions, nor to giue vs a graine more of these loathsome drugges then is fit for the effecting of the cure, & the recouery of our spirituall health.

And thus it generally appeareth that God sheweth§ Sect 4. That our affli­ctions are in their quantity small and light great loue and mercy vnto vs in that he doth afflict vs in measure, seeing our innumerable and most hainous sins haue deserued, and the enemies of our saluation are willing and ready to inflict on vs all his plagues and pu­nishments: in which respect we haue iust cause to thinke that we are wel dealt with, if we escape any of them, and to acknowledge in our greatest afflictions with the di­stressedLamen. 3. 22. Church, that it is the infinit mercy of God that we are not vtterly consumed: seeing it is not to be attribu­ted vnto any of our deserts, whose sinnes haue pulled downe Gods iudgements vpon vs, nor to want of wil or power in sathan and the world who are alwaies able and desirous to do vs mischiefe, but onely to Gods infinite loue and mercy in Iesus Christ, with pardoneth all our sinnes, and to his almighty power and prouidence, whereby he preserueth and defendeth vs from the ma­lice and might of all these our enemies, so as they cannot punish vs at their owne pleasure, but only as Gods in­struments afflict and correct vs in such a maner and mea­sure as he prescribeth. Now let vs descend to a more spe­ciall consideration of the measure of our afflictions, and take a more cleare view of Gods loue and mercy bright­ly shining therein, and that both in respect of the crosse it selfe which we beare, and also in regard of vs who in­dure and beare it. The loue and mercy of God appeareth in the measure of our afflictions, both in respect of their quantity which is but small, and in their time which is but short; for either they are light, or they are not long and if they be great in quantity, they are but momenta­ny in their continuance; or if they be tedious in time, they are easie in waight; and therfore may be born with patience, either in regard of our sense, because they do not trouble vs much, being themselues light and small, or in respect of our hope, because they will not trouble vs long, seeing they are but short▪ and momentany: yea [Page 306] in trueth we may well ioyne both together, and affirme with the Apostle that they are both light in their loade and waight, and also short and momentany in their time and continuance. And therfore well may we beare them not only with patience, but also with ioy and thankful­nesse; especially if we consider, that through the infinite mercies of God and merits of Christ, we are corrected with these small and short chastisements, that we may be freed from intollerable torments and euerlasting1. Cor. 11. 32. condemnation, and do therefore indure these light and 2. Cor. 4 17. momentany afflictions, that through the blessing of God, they may cause vnto vs a far more excellent and an eternall waight of glory. First then Gods mercy and loue towards vs doth [...]ppeare in the measure of our afflictions, in that they are but light and small: for whereas our sinnes haue deserued the vnsupportable waight of Gods wrath and the intollerable torments of the damned in hell fire; the Lord hath graciously spared vs, and caused his only deare sonne in our stead to beare our iniquities, toge­ther with the punishment due vnto them: he hath with­held it from lighting and lying vpon vs, whom it would haue ouerwhelmed, and pressed downe to the bottome of hell; and hath laide it vpon the shoulders of our Saui­our who was able to beare it, and in bearing also to abo­lish and take it away. And now he hath fitted another burthen for vs, not according to the measure of our sinnes but of our strength: not that intollerable burthen of sinne and punishment, which would oppresse vs, and cause vs to sinke into the gulfe of desperation, but a sweet, light and easie burthen of afflictions, as our Saui­our calleth it, to keepe vs who are light vpon the bal­lanceMath. 11. 30▪ (as the Psalmist speaketh) from beeing puffed vpPsal. 62. 9. and blowne away with the wind of worldly vanities. And this he layeth vpon vs, not to toyle and tyre vs, but that it may serue as an easie yoke to keepe vs in obedi­ence, and to inable vs the more fitly to draw and labour [Page 307] in the way of Gods commandements, which in the end will bring rest to our soules: not to ouer burthen and sinke vs in this sea of miseries; but rather to ballast vs, that we be not ouer set with the boisterous blasts of sa­thans temptations, and to keepe vs in a right course that we be not wrackt vpon the rocks of sinne. So the author of the book of Wisedome saith; Therefore thou chastnest them by little and litle that offend; and warnest them by put­ting Wis. 12. 2. them in remembrance wherin they haue offended, that leauing their wickednes they may beleeue on thee O Lord. And this small measure of affliction which the Lord hath prepared for vs, is signified in the scriptures by the name of a cup, which by our heauenly father is mingled and prouided for our drinking; for it is not said that we must drinke a sea of sorrowes, or an infinite measure of punishment, as our sinnes haue deserued; no nor yet aNon cadus sed calix. barrell or great vessell, but onely a little cup. The which we must not drinke alone; for the Lord hath caused his sonne our Sauiour to drinke the very dregs thereof, euen to the bottome, and hath onely left a little pittance for vs to tast & sip of, which by the death of Christ is so cor­rected and purified from the poison of Gods wrath, and so sugred and sweetned with his merits and obedience, that not only the chiefe loathsomnesse thereof is taken away, but also it is made hereby, of a mortall poison which would haue killed vs, a wholesome preseruatiue to keepe vs from the contagion of sinne, and a profitable potion to purge vs from our corruptions. In regard whereof our afflictions and griefs are but shadowes and resemblances, rather then substantiall euills, & are rather vizards to fright children in Christ, then true enemies which intend vs hurt. And therfore the Apostle speaking of them saith, As dying and behold we liue, as chastened, 2. Cor. 6. 9. and yet not killed, as sorrowing, and yet alway reioycing, &c. Whence one obserueth that our sorrow hath a quasi, as though, or as▪ it were added to it, but so hath not our re­ioycing, [Page 308] because in hope it is most assured. And why is it said, not simply that wee sorrow, but as it were August in psal. 48 [...]narrat. are sorry? because like a sleepe or dreame it vanisheth away, and the iust shall triumph ouer it in the mor­ning &c.

And howsoeuer these shadowes of euill which are in­flicted vpon vs, doe at their first appearing & approch­ing, seeme fearefull, and terrible, yet doe they vpon some small acquaintance, grow so familiar with vs, that wee doe not much auoide their company. For as the childe seeing euen his friend and familiar acquaintance approching towards him, disguised with some vgly vi­zard, is at first sight much affrighted, and ready to cry out, and runne away; but when the vizard is laid aside, returneth to himselfe, and being freed from feare, doth take knowledge of the party, and turne all his feare into iest, & meriment: so our afflictiōs like a vizar­ded friend, doe at the first appearing much amate vs, but when the vizard is remoued, and wee vpon better acquaintance finde, that they are not enemies that hurt vs, but friends, from whom wee receiue much good & benefit, then doe we grow familiar with them, and notwithstanding that their company is vnpleasant to our sense, yet doe wee not with any great earnestnes desire to bee freed from it, because wee finde it so nece­ssary and profitable. And thus it appeareth that our afflictions are both light and small; not that our sinnes haue not deserued more sharpe chastisements; but be­cause a little correction seemeth enough, vnto our most deare and louing Father, who so tenderly affecteth vs, that when hee hath giuen vs scarce the hundreth part of the stripes which our faults haue deserued, hee earneth and relenteth in the bowels of his compassion, & thinking our correction more then enough, yea dou­ble to our sinnes, he pardoneth our iniquities, and graci­ouslyEsay 40. 2. receiueth vs into his former [...]auour.

But as our afflictions are in their quantity, small and§ Sect. 5. That our affli­ctions are mo­mentany, & but of short continu­ance. light: so are they in their time short and momentany: for though our sinnes haue deserued eternall condem­natiō in hell fire; yet God of his infinite mercy & good­nes, doth for the death & obediēce of Iesus Christ, freely remit vnto vs all those euerlasting punishments; and contenteth himselfe to visit our iniquities with some temporary chastisements in this life, and with the rods of the children of men; not for our hurt and punish­ment, but for the amendement of our liues, and the sal­uatiō of our soules. And thus the Lord saith that he will afflict the seed and posterity of Dauid, but not for euer; 1. King. 11. 39. 2. Sam. 7 14. and particularly of Salomon, that of hee sinned, hee would chastise him with the rod of men, and with the plagues of the childrē of men; yet his mercy should neuer depart from him. Yea this gracious promise hee maketh to his whole Church, that hee would not contend with her for euer, nor bee alwaies wroth, because so the spirit would faile before Esay 57 16. him, and all mankinde should bee destroyed in his dis­pleasure. The which truth the Church by faith layeth sure hold of, for her comfort; in her great afflictions; The Lord (saith shee) will not forsake for euer; but though he send affliction, yet hee will haue compassion▪ according to Lam. 3. 31, 32. the multitude of his mercies. And that not because our sinnes are few in number▪ or light in waight, and there­fore deserue but gentle chastisements; but because being a gracious [...]ather, hee doth not punish willing­ly, ver 33. not afflict the children of men with pleasure and de­light; but rather taketh his chiefe pleasure in exerci­sing his owne nature, and in extending his mercy and goodnes towards repentant sinners. And in this regard the Church cryeth out: Who [...] [...] God like vnto the [...] that Micah. 7. 18. taketh away iniquity▪ and passeth by the transgression of the remnant of his heritage? hee retaineth not his wrath for euer, because mercy pleaseth him▪ But most notably doth the Psalmist set forth this truth, of Gods modera­ting [Page 310] and stinting our afflictions, in his loue and mercy without any respect to our deseruings. The Lord (saith hee) is full of compassion and mercy, [...]low to anger, and of great kindnesse; hee will not alway chide, nor keepe his an­ger Psal. 103. 8. to 5. for euer. Hee hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities; for as high as the Heauen is aboue the earth, so great is his mercy tow­ards them that feare him. As far as the East is from the West, so far hath hee remoued our sinnes from vs. As a father hath compassion on his children, so hath the Lord compassion on them that feare him. For hee knoweth where­of wee bee made, hee remembreth that wee are but dust. The daies of man are as grasse, a [...] a flower of the field, so flourisheth hee, &c. To the same purpose is that of the Prophet Malachi, where the Lord promiseth to spare his Church, and people, as a man spareth his owne Mal. 3. 1 [...]. sonne, that feareth him▪ For as the louing father accep­teth of the weake endeauours, and imperfect obedience of his childe; and when hee offendeth him, doth not long continue in his anger and displeasure, but after that hee hath corrected him for his faults, that hee may not continue in them to his distruction, hee receiueth him into his wonted fauour, that he may not by ouer­much and too long seuerity become hopeles & despe­rate: so dealeth the Lord with his children, neither cockring them in their faults, which would make them wanton and dissolute; nor yet for euer frowning vpon them, and correcting them as their sinnes deserue: but moderating his iustice with mercy, he doth, after that by his chastisements he hath humbled them, & brought them to an hatred, and acknowledgment of their faults, withdraw his hand, lay his rod aside, and manifest vnto them the wonted signes of his mercy and loue. In which respect one compareth the Lord to a skilfull mu­sition, who in tuning his instrument doth neither too much stretch his strings, least they should breake, nor [Page 311] let them remaine too loose & slacke, because it would quite dull and dead their sound and swetenes, and so spoile their musicall harmony: for so the Lord dealethCrysost. ad pop. Antiochen. ho­mil 4. de pa­tientia. with vs; neither suffering vs to languish in continuall remissenes, nor to be brokē, & worne out with tedious tribulation; least too much ease should make vs slug­gish, or too much trouble faint or desperate. Yea in truth so far off are our afflictions from being irkesome­ly tedious, and of long continuance, that they are ex­ceeding short and momentany. For so the Psalmist tel­leth vs, that God indureth but a while in his anger, but in his fauour is life. Weeping may abide at euening, but ioy Psal. 30. 5. commeth in the morning. And with this assurance of hope, the people of God incourage one an other to the practise of repentance. Come (say they) and let vs re­turne vnto the Lord; for hee hath spoiled, and hee will Hos. 6. 1, 2. heale vs, hee hath wounded vs, and hee will binde vs vp. After two daies will hee reuiue vs, and in the third day hee will raise vs vp and wee shall liue in his sight. Yea so short is the time of these temporary afflictions, that the Lord reputeth it but as a moment; For a moment (saith heEsay 54. 8. to his people) in mine anger I hid my face from thee for a little seasō, but with euerlasting mercy haue I had cōpassion on thee. In regard wherof, we may fitly say with the Psal­mist,Psal. 71▪ 20. that God hath shewed vs great troubles & aduersities, but will returne and reuiue vs, seeing the time of their continuance i [...] so short, that they are rather shewed, then truely suffered; euen as the louing father maketh shew only of his rod, and striketh therewith his chil­drens coates, when his tender loue will scarce suffer him to touch their skinne.§. Sect. 6 Their obiection answered, who affirme, that their affl­ictions haue been long & tedious

But here some will say; To what purpose doe we heare words of the breuity of our afflictions? when in our own sense and experience they are long and tedious? or what comfort is this to tell vs that the afflictions of Gods children last but for a momēt or little space, when as we [Page 312] may hence conclude that we are not in this number, seeing we haue passed a great time in sicknesse, pouerty, and such other miseries? To which I answer, that our short▪ liues will not suffer vs to in [...]re long afflictions; for they are momentany and but a span long, as the Psal­mist speaketh, and yet he who is most afflicted, hath inPsal. 36. 5. part of this moment, some comfort and refreshing. If therefore we complaine with Iacob, that our dayes are euill, in regard of the miseries which we haue endured, let vs acknowledge with him, that they are few also: and if with the Church we complaine that all our dayes are Gen 47 9. past in Gods anger, and wasted away in labour and sorrow, let vs also confesse with her, that our yeres haue been spent Psal. 90. 9, 10. as a thought▪ that our life is cut off quickly and we flie away. It is true that in the sense and feeling of our fraile flesh these our short afflictions doe seeme long and tedious; but vnto the spirituall man who liueth not by sense but by faith, and in the expectation of euerlasting happines, his afflictions, though they should last his whole life, would seeme but short and momentany: seeing he doth not compare the time of the [...] continuance, with the rest of his life, which he leadeth in this world in ioy and de­light; but with that eternal glory, and neuer ending bles­sednesse which he is to inherit in the world to come. Neither doth he number the daies of his affliction accor­ding to the present sense and apprehension of the flesh, (which expecteth no other ioy▪ or comfort▪ but what it hath in the pleasures of sinne, & [...] [...]he fruition of world­ly vanities, seeing it is deputed to mortification, and is to be wholly destroied and abolished by death; and ther­fore thinketh all this time lost which is not spent in earthly delight [...] and euery day a yeere which bringeth with it any crosses and afflictions▪ because though it be short in it selfe, yet in truth it is long being compared with the momentany continuance of our life vpon earth where of it is a great share) but the faithfull man num­breth [Page 313] his daies according to Gods arithmetick, in whose estimation a thousand yeeres are as yesterday when it is past, Psal. 90. 4. and as a watch in the night; because he compareth this finite time with that which is infinite and euerlasting. And therefore considering on the one side, that all his whole life is but a moment, and lesse then the twinckling2. Pet. 3. 8. of an eie, in respect of that eternall life and happinesse which is to follow; & on the otherside, that in this mo­mentany life, he hath many comforts and refreshings, both in regard of his outward relaxation from troubles, when being freed from his afflictions, he enioyeth the comforts of this life, and also in respect of his inward feelings through his future hopes, and the present con­solations of Gods spirit and ioy in the holy ghost; he is ready to conclude, that his longest afflictions are but very short, euen a moment of a moment, seeing they last but a part of this life, which altogether is but short and momentany.

CHAP. 11.
That God so measureth our afflictions vnto vs, as that they doe not exceed our strength to beare them.

AND thus doth Gods loue appeare in the mea­sure of our afflictions, being considered in§ Sect. 1. That our affli­ctions exceed not our strength prooued by scriptures, and illustrated by similitudes. themselues both in respect of their quantitie and time: but yet this loue and goodnesse of God will shine much more cleerly, if we further consi­der how he measureth them vnto vs; first in that he doth not suffer the measure of our afflictions to exceede the measure of our strength; and secondly, in that he propor­tioneth them according to the scantest measure of ne­cessity, laying no more vpon vs, then he is necessarily inforced to impose, hauing herein respect to his owne glory and our benefit and saluation. Concerning the former, the Lord doth not measure out our afflictions [Page 314] according to our faults but according to our strength, and looketh not what we haue deserued, but what we are able to beare; for as the Prophet saith, in his anger he Habac 3. 2 doth remember mercy, which maketh him in all our cha­stisements to intend our profit, and not our punishment. Neither doth he giue vnto all his seruants a cup of the like size, or a burthen to beare of the same waight; but either fitteth their afflictions to the measure of their strength, or their strength to the measure of their affli­ctions, abating of the burthen because it is too heauie, or adding to their power who beare it, because they are too weake. He doth not obserue in sharing of afflictions an Arithmeticall proportion, giuing to all indifferently the same number and measure; but like a wise Geome­trician he doth proportionate & fit them to the strength of the bearers, alotting a greater burthen to the strong­est, and a lesse to the weakest. In which respect he is saidIer. 10. 24. 30. 11. to correct vs, in iudgement, because he wisely deserueth (not only who deserueth most correction, but also) of their strength and ability who are to beare his chastise­ments; which not being obserued, in stead of loading them, he should ouerwhelme them, & in stead of amen­ding them, he should destroy them. But this truth will more manifestly appeare, both by the scriptures, and by reason it selfe grounded vpon them. For in the word of God we haue an expresse promise, made by him who is faithfull and true, and neither can nor will deceiue vs, that the Lord will not suffer vs to be tempted aboue that we 1. Cor. 10. [...]3. are able, but will giue the issue with the temptation, that we may be able to beare it. And euen reason it selfe inlightned by the scriptures will teach vs, that it can be no other­wise, if we consider who is the author of our afflictions. For first they proceed from God our heauenly father, whose wisedome is infinit, and whose loue is in compre­hensible; and therefore if earthly parents out of their small modell of loue, and little pittance of affection, gui­ded [Page 315] and directed with their shallow iudgement and dis­cretion, do not giue vnto all their children the like mea­sure of chastisement, though they be alike guilty of the same fault; but haue respect to their age and bignesse, giuing lesse to the yongest & weakest, and more to those who are older and of greater strength: because if they shold receiue these greater stripes, they would (exceeding their strength) make them dull or desperate; and if these should haue their lighter chastisements, they would hereby grow carelesse and negligent; how much more then will the Lord, so far exceeding them in loue and wisedome, thus proportionate his chastisements to the strength of his children, not punishing his babes in Christ, and those of riper age in the same measure; but correcting them with such gentlenesse, that they may be amended and not oppressed, and these with such seuerity that they may lay them to heart, and not for their light­nesse scorne and contemne them; seeing he doth not in his chastisements ayme at the satisfying of his iustice by punishing the fault, but doth all ou [...] of meere loue for the reformation of the offender? Againe the Lord is our heauenly physition, who hath vndertaken to cure vs of our corruptions; and afflictions are the potion which he hath prepared for the effecting of the cure; and there­fore if we so far trust earthly physitions whom we think faithfull and skilfull, that for the recouery of our bodily health, we dare aduenture to drinke the potions which they haue appointed, being perswaded that they will haue respect to our constitution and present condition, and not giue vs a medicine aboue our strength; notwith­standing that common experience telleth vs, that they themselues for want of skill are often deceiued, & som­time for want of care or honesty are ready to deceiue: then how much more willingly should we for the health2. Pet. 2. 9. of our soules, receiue this potion of afflictions prepared by our heauenly physition, seeing we can make no que­stion [Page 316] either of his skill, loue or faithfulnesse; and there­fore may be assured that in making this medicine he will haue respect to our strength and ability, and will so cor­rect this poison of affliction before he doe giue it vs, that it will cure vs and not kill vs; and though it make vs sick for the present euen to the death, as we imagine, yet we shall finde in the euent, that it will not hurt vs, but only by working thus effectually, will purge away the noy­some humors of sinne. He is also our king, and Emperor, who hauing pressed vs to the spirituall warfare, guideth and directeth vs in all our waies, and allotteth vnto eue­ry of his souldiers their office, place, imploiment and en­terprises; and therfore if euen earthly commanders both in their discretion and loue to their souldiers, fit their imploiments according to their abilities, appointing the stronger and valianter for attempts of greatest difficul­tie and danger, and the weaker and fainter to more easie seruices; how much more will the great commander of heauen and earth, out of his infinite wisedome, loue and care, appoint vnto euery of his souldiers whom he hath pressed out to fight in this battaile of afflictions, a fit taske for their vndertaking; and allot fit imployments both in respect of labour and danger for the strength of those which are designed to them? To conclude, if we fee all who are wise and iust, to haue this regard, not to op­presse their inferiours with labours, but to fit their im­ploimēts according to their abilities, if no good school­master will appoint his scholar longer or harder lessons then they can learne, nor correct them with more or greater stripes then is fit for their age; but obserue a pro­portion & measure, both in their instructions and corre­ctions, according to their seuerall capacities to conceiue or strength to beare and endure; if no good master will appoint his feruants a greater burthen then they can ca­ry, but allotte the heauiest to the strongest, and the lightest to the weakest; yea if a good man be mercifull [Page 317] to his beast, fitting his load to his strength, and not op­pressing him with more then he can beare; how much more may we be assured that the Lord wil be more care­full ouer his owne children, in proportioning their bur­then to their strength, that they may not sinke vnder the waight of their afflictions, especially considering that he perfectly knoweth their power and ability, and can as easily adde to their strength, as detract from their burthen.

Secondly God the father hath committed the tem­pering§ Sect. 2. That Christ Iesus tempe­reth our cup, and therefore we maybe ass [...] ­red that he will fit it to our strength. of our cup vnto Christ our Sauiour, who as he hath manifested his loue vnto vs in giuing his life as the price of our redemption; and in not thinking those pre­cious dainties too deare for vs, euen his body to be our meat and his blood our drinke, that by them we may be nourished to euerlasting life; so hath he no lesse skill in tempering a cup fit for our strength, and the curing of our spirituall diseases, not only as being our creator who knoweth whereof we be made, and remembreth that we are Psal. 103. 14. but dust; but also as being our mediator, he had experi­ence both of the cup which he tempereth for vs, and of our weaknesse and infirmities who are to drinke it. For himselfe hath begun to vs of this cup of afflictions, as it was tempered for him by his heauenly father, and did not only tast or sip of it, but drinke it off to the very bot­tome: and herein alone the difference is between his cup and ours, in that his was far bigger, and the potion much more bitter and distastfull, ours lesser, and lesse vnplea­sant and loathsome; his was giuen vnto him in anger for the purging away of our punishment in respect of sinne past, but ours in loue, either to be a profitable potion to purge and cleanse our bodies and soules from their pre­sent corruptions, or to be a preseruatiue to preuent the contagious diseases of sinne for the time to come. And as he hath good experiēce of our medicine, so also of our weaknesse and frailty: for as he hath drunke of our cup, [Page 318] so likewise also he hath borne our infirmities, and caried our sorrowes; and being sicke of our sinnes which as ourEsa. 53 4. 5. s [...]ety he tooke vpon him, he was also smitten with our plagues wounded for our transgressions, and broken for our iniquities. Neither haue we an high Priest which can­not Heb. 4 15. be touched with the feeling of our infirmities, but he was in all things tempted in like sort, yet without sinne, as the Apostle speaketh And therefore as those who are pitifull and mercifull in their owne nature, doe take the greatest compassion, and doe most commiserate them who are afflicted with those griefes and diseases vnto which themselues haue been formerly subiect: so may we assure our selues, that our Sauiour Christ, who hath had the feeling of our sicknesses and infirmities, and hath ta­sted sufficiently of these loathsome drugs of affliction, which are now ministred vnto vs, doth cōpassionate our griefes, and hath a fellow feeling in our miseries: and therefore hauing the mixing of our cup committed vn­to him, he will haue regard to our ability, and not make it so loathsome, but that we may well take it: and hauing all power committed also vnto him, he will helpe our infirmities, and giue such strength vnto vs in our grea­test weaknesse, that we shall be able to take so much of this vnpleasant phisicke, as is fit for the recouery of our spirituall health. And hereof it is that the Apostle hauing taught vs that Christ our high Priest was touched with our infirmities▪ and tempted like vnto vs, maketh this the ground of our faith in all our troubles, and encoura­geth vs hereby to goe bouldly vnto the throne of grace, that Heb. 4 [...]. we may obtaine mercy, and find grace to helpe in time of need. So elsewhere he telleth vs, that it behoued our Sauiour to be like vnto his brethren, that he might be a mercifull and Heb. 2. 17. 18. faithfull high Priest, &c. for in that himselfe hath suffered, being tempted, he is able to succour them that are tempted, and that now he can haue compassion on the ignorant, and on them that are out of the way, because he himselfe also [Page 319] hath been compassed with infirmity. And therefore we needHeb. 5. 2. not now to feare [...]ither to be oppressed with an ouer heauy waight of troubles and afflictions, or that we should be tempted aboue our power, in regard of our frailty and infirmity, seeing he who maketh the wounds, hath also power to cure them, and he that mixeth our cup can also giue vs strength to drinke it, according to the saying of Eliphaz vnto Iob, He maketh the wound, and Iob. 5. 18. 19. he bindeth it vp, he smiteth and his hands make whole. He shall deliuer thee in six troubles, and in the seauenth the euill shal not touch thee, &c. And he hath also bound himselfeMath. 12. 20. by his most gracious promise, that he will not breake the bruised reed, nor quench the smoaking flax, till he bring forth iudgement vnto victory.

Thirdly, God the holy ghost is alwaies present with§ Sect. 3. That the holy ghost is present with vs and powerfully assisteth and comforteth vs in all our affli­ctions. the faithfull in all their afflictions and tribulations, supporting their impotency with his might, and mani­festing his greatest strength in their greatest weaknesse; so that though their tentations are grieuous and mani­fold, yet are they alwaies enabled both to beare & ouer­come them. It is true indeed that the Lord suffereth the faithfull to run into desperate dangers, and in the sense and feeling of the flesh, to be almost ou [...]rwhelmed with the vnsupportable waight of their afflictions▪ as wee seeMath. 8. 24. in the example of Dauid, Iob, Elias, the disciples of our sauiour, who were almost couered with waues before they were freed out of danger; and in the whole Church grieuously afflicted in Egypt, and in most despur [...]te dan­gerExod. 2. 23. & 14. 10▪ at the red sea, the former making them crie out in sense of paine, the other in expectation of greater euills; but most plainly in the example of Christ himselfe, who was so loaded with afflictions, that drops of b [...]ood were pressed out of him, and so oppressed with the vnsuppor­table waight of the euills which he suffered, that spea­king according to his present sense and feeling, he com­plaineth in agony of spirit, that he was left and forsaken [Page 320] of God. And all this may well stand with the truth of Gods word; for he hath promised, not that we shall not be sorely loaden with an heauy waight of affliction; but only that we shall not be oppressed and ouerwhelmed; not that we shall escape the assaults of terrible enemies, or neuer be foiled in the fight, but that in the end we shal obtaine the victory; not that we shall be freed from ten­tations of any kind, yea euen of the highest and most dangerous nature, but that we shal not be tempted aboue our power, but shall haue a good issue with the tentati­on, so as we shall be able to beare it. And thus the Lord is as good as his promise, when as loading vs with the greatest waight of afflictiōs, he giueth vnto vs an answe­rable measure of strength, whereby we are enabled to beare and ouercome them; the which he neuer faileth to doe vnto his faithfull children who trust and depend vp­on him. So that in their greatest afflictions they may say with Dauid: The Lord hath chastned me sore, but he hath Psal. 118. 18. not deliuered me to death; and with the Apostle Paul, we are 2. Cor. 4▪ 8. 9. afflicted on euery side, yet are we not in distresse; in pouerty, but not ouercom of pouerty, we are persecuted but not forsa­ken, cast downe but we perish not. Not that we haue any strength in our selues to endure the fiery triall, or to re­sist the violence of these cruell enemies, but because in our greatest weaknesse we are supported with the pow­er of Gods might, and held so fast by the hand of Christ, that the strongest afflictions inforced with all the vio­lence of sathans temptations, are not able to pul vs fromIoh. 10. 28. him. So that notwithstanding our greatest calamities, and little strength, we may rest perswaded with the A­postle, that neither tribulation, anguish, persecution, famine, Rom. 8. 35. nakednesse, perill, sword, nor any thing else, shall be able to separate vs from the loue of Christ. For first the spirit of God dwelling in vs doth according to the greatnesse of our outward afflictions giue vs an answerable measure of inward consolation; so that where there are great [Page 321] crosses, there also are great comforts: and when God sen­deth an extraordinary measure of worldly miseries, which in respect of our owne strength would, in trying, tire vs, he sendeth also an extraordinary measure of spi­rituall refreshings, and comfortable feelings of his loue, which make ou [...] intolerable burthen to become light and easie; of which the Apostle sheweth that he had good experience, where he saith that as the sufferings of Christ 2. Cor. 1. 5. abound in vs, so our consolation aboundeth through Christ. Whereupon he professeth his hope that the afflicted Co­rinthians should be made partakers of the same com­forts. And our hope is stedfast (saith he) concerning you, vers. 7. knowing that as you are partakers of the sufferings; so shall ye be also of the consolation. The like experience of these inward consolations had the Prophet Dauid, In the mul­titude (saith he) of my thoughts within me, thy comforts de­light Psal. 94. 19. my soule. All which inward comfort and consolati­on we haue from the holy spirit of God dwelling and raigning in vs, whilst it doth apply vnto vs the mercies of God, and merits of Christ, and so assuring vs that we haue our part and interest in all the gracious promises of the Gospell, which either concerne this life or the life to come, doth replenish our consciences with such peace as passeth all vnderstanding, and with such vn­speakable ioy and gladnes, as none conceiue but they who feele it. For it is the water of the spirit which likeIoh. 4. 14. Ioh. 7. 38. a liuing fountaine euer springeth in vs vnto euerlasting life, and like a cleare riuer floweth with the heauenly streames of sweet consolation, wherein being bathed and washed, in the scorching heate of afflictions and persecutions, we are presently cooled and refreshed, and so filled with ioy and delight, according to that of the Psalmist. There is a riuer whose streames shall make glad the Psal. 46. 4. city of God, the holy place of the Tabernacles of the most high. It is this spirituall annointing and heauenly oile, which preserueth vs from being consumed in this fiery [Page 322] furnace of affliction, and wherewith being annointed after we are scorched with these flames, our sores are suppled, and the fiery heate of the burning so extracted and drawne out, that we receiue no more hurt thereby, then Moses bush, which in burning was not consumed, or the three children in the fiery furnace, whose very haires were not touched with the violence of the flames. So that though we were depriued of all worldly com­forts, yet haue we no cause▪ to be faint in our afflictions, or to shew impatiency in our greatest griefes, as long as we haue this inward comforter to refresh and cheareIob. 15. 11. vs: for the consolations of God should not seeme small vnto vs, as Eliphaz speaketh, seeing they so far exceed al earth­ly delights; neither should we be deiected in our minds though we want these earthly shadowes, when as we are replenished with this heauenly substance.

But as the afflictions of the faithfull, though neuer§ Sect. 4. That Gods spi­rit giueth vn­to vs strength to beare our afflictions. so vnsupportable, are made tolerable with the conso­lations of Gods spirit, so also by that vigour & strength which it ministreth vnto them: for this holy spirit which is the strong power of God, doth so comfort by strengthning, and so strengthen by comforting them, that though they are in themselues most weake and fee­ble, yet being supported with this diuine might; the hea­uiest waight of troubles and calamities shall not op­presse and ouerwhelme them. And this the Prophet Esay plainly teacheth vs. He giueth strength (saith he) to him Esa 40. 29. 30. 31. that fainteth, and to him that hath no strength he increaseth power; so that though yong men who are in their chiefest vigour, being weary do stumble and fall, yet they who wait on the Lord shall renew their strength; they shall mount vp with wings as Eagles, they shall runne and not be weary, and walke and not be faint. So the Psalmist pronounceth him blessed who considereth the poore, because the Lord wil either deliuer him in the time of trouble, or else at leastPsal. 41. 1. 3. will strengthen him vpon the bed of languishing, and will [Page 323] make all his bed in his sicknesse. And the Apostle assureth vs, that because the Lord is faithfull in keeping his pro­mises, he will stablish vs, when we are ready to stagger,2. Thes. 3. 3. and keepe vs from euill, either that it may not touch vs, or may not hurt vs. According to that of the Psalmist; thou shalt walke vpon the Lion and Aspe, the yong Lion and Dra­gon Psal 91. 13. 14▪ shalt thou tread vnder thy feet. Because he hath loued me therefore will I deliuer him &c. he shall call vpon me, and I will heare him, I wil be with him in trouble, I will deliuer and glorifie him. In regard of which helpe and assistance which we haue from God, he would haue vs to lay aside all feare and cowardize, and to be bould and couragi­ous in all our dangers and distresses. Feare thou not (saithEsa. 41. 10. 13. 14. he) for I am with thee, be not afraid for I am thy God: I will strengthen and helpe thee, and will sustaine thee with the right hand of my righteousnesse. And againe▪ I the Lord thy God will hold thy right hand, saying vnto thee, feare not, I will helpe thee. Feare not thou worme Iacob, and yee men of Israell, I wil helpe saith the Lord and thy redeemer, the holy one of Israell. And vnto this strength of confidence and vndanted feare, the faithfull do attaine, as we may see in▪Psal. 23. 4. the example of Dauid, who professeth, that though he should walke through the valley of the shadow of death, he would feare no euill, because God was with him, and his rod and staffe did comfort him: neither could he be deiected with the rod of his corrections, so long as he was strengthned and vpheld with the staffe of his consola­tions. And thus the whole Church and people of God professe, that being by faith, and their manifold experi­ence assured, that God was their hope and strength, and helpe in troubles, ready to be found, therefore they would not Psal 46. 1. 2. 3. feare, though the earth were remooued, and though the mountaines should fall into the middest of the sea, though the waters thereof should rage and swell, and the mountaines shake with the swelling there of, &c. By all whic [...] it ap­peareth, that God dealeth with his children in their af­flictions, [Page 324] as with Iacob in wrastling with him; for as in outward shew he did seem to contend and striue with him, as though he desired to foile and ouerthrow him, so indeed and truth he gaue vnto him all that strength whereby he was enabled to stand, and in the end to ouercom: for so no sooner doth the Lord by sending af­flictions seem to contend with vs, and to desire to ouer­throw and cast vs down, but presently he inableth vs with strength & assistance of his holy spirit to ouer­come in this conflict; and as soone as we are ready to stagger he staieth vs from falling, and when we haue re­ceiued a foile, he raiseth vs vp againe, till at last we pre­uaile in the conflict and obtaine his blessing. Neither canPhil. 4. 13. our weaknesse be any hinderance to our victory feeing we stand not by our owne strength, but by the power of God assisting vs, which is more manifested in our weak­nesse, and magnified in our frailty and infirmity. And as the tender mother teaching her yong or sick child to goe [...]. Cor. 12. 9. doth oftentimes seem to leaue him to his owne strength, when as in truth he goeth by her helpe supporting him; and to let him alone to his owne care and prouidence, when as in the meane time she hath a watchfull eie vnto him, so that he is no sooner ready to fall, but with nim­ble speed she catcheth hold of him, and preuents his dan­ger; so doth the Lord deale with vs his children, whilst in our nonage and greatest weaknesse, he teacheth vs to go in this rough path of afflictions, which leadeth to his kingdom; for when he seemeth to neglect vs, he watch­eth ouer vs: and when in our sense and feeling he leaueth vs to our selues, euen then he staieth vs by his strength: and when we are in greatest danger of sinking and fal­ling, he stretcheth out with speed his powerfull hand, and preserueth vs from receiuing any harme. An example whereof we haue in Dauid: who professeth that if the Lord had not holpen him, his soule had al­most dwelt in silence, but when (saith hee) I said, my foot Psal, 9417 18. [Page 325] slideth, thy mercy O Lord staied me vp.

And thus are wee both comforted and strengthned,§ Sect. 5. That God mingleth com­forts and be­nefits with our [...]fflictions and crosses. with Gods holy spirit, so as our afflictions cannot op­presse and ouerwhelme vs, though they bee neuer so great and manifould, and wee neuer so weake and im­potent in our owne strength. Vnto which wee may further adde, that the Lord in his infinite loue towards vs, doth not content himselfe to haue giuen vnto his [...]hildren, this inward strength and comfort in their af­flictions; but also in their greatest extremities, hee gi­ueth them the fruition of many outward benefits, ioy­ning comforts with his crosses, blessings with miseries, blandishments with chastisements, and good things with euill; so that in our greatest mourning, wee neuer want matter of ioy, and thankes giuing. For as the Lord in his infinite wisdome hath made such a mixture of things in this life, that as there is no man so aboundeth and flourisheth in worldly prosperity, but that he hath some crosses and afflictions in his greatest iollity: so there is no man so deiected and ouerwhelmed withNil ade [...] for­tuna grauis, miserabile se­cit, vt minu­ant nulla ga [...] ­dia parte malū. Ouid. 4. Pont. cleg. 4. troubles and calamities, but hee hath some comforts and refreshing. As no man is so loaded with benefits, as that he is in al respects happy, without any tast of misery; so there is none so oppressed with afflictions, that hee is euery way miserable, without any tast of this earthly happines. And this mixture the wise Iudge of Heauen & earth hath made, to keepe vs in a meane, who are too prone to run into extreames; and because wee would bee too much exalted with continuall prosperity, and too much deiected if wee should feele nothing but mi­sery, and affliction; the Lord neuer suffereth vs so to abound with worldly happinesse, but that wee haue somthing to humble vs, nor so to bee plunged in misery and affliction, but that wee haue some cause of present comfort, or future hope. And like a wise father he doth not too much dandle vs, which would make vs wan­tons; [Page 326] nor alwaies beate vs, which would make vs des­perate; but hee iudiciously mingleth the one with the other, not letting vs haue our wils in all things, least we should neglect him; nor yet alwaies crossing vs in them, lest we should hate & rebel against him; not alwaies coc­kering vs, lest we should grow proud and insolent, nor alwaies correcting vs, lest we should become base & ser­uile; but he giueth gifts, that we may loue him, & stripes, that wee may feare him. Yea often times hee mixeth frownes with his fauors, when they make vs malepart; and kinde speeches with his rebukes and chastisements, to shew in the hatred of our faults, his loue to our per­sons, when hee seeth vs humble and penitent; that so hee may make vs in all things to reuerence him, and no lesse to feare him in his fauours, then to loue him in his chastisements. And as the wise captaine and commaun­der doth not alwaies tire and weare out his seruants, with long marches, wearisome watchings, and fierce skirmishes and assaultes; but after their tedious labours bringeth them into garrisons, that taking their rest and repose, and refreshing them selues with wholsome diet, good lodging, and pleasant recreations, they may renew their strength and courage, and afterwards bee more fit for seruice and imployment: so dealeth our great Commaunder with vs, in this spirituall war­fare, giuing vnto vs a breathing time after our fight, rest after our labours, recreation after sorrowes, and after troubles and afflictions, comforts and refreshings; that so hauing recouered our strength, and taken new cou­rage vnto vs, wee may the better bee inabled to doe him further seruice. Yea hee doth not only▪ interchan­geably let one of these succeed the other, but like a prudent generall hee intermixeth them together, gi­uing vnto them in the time of their greatest labours, some rest, and in their sharpest conflicts and encounters with afflictions, some breathing, and refreshing; euen as contrariwise hee doth not, when they are in the garri­son [Page 327] of prosperity suffer them to languish in idlenesse, and to spend their whole time in eating, drinking, pleasure, and delight, which would effeminate their mindes, and make them vnfit for seruice; but some­times inureth them to labour, watching, and warlike ex [...]rcises, for the preseruing of their strength, and man­likeChrisost. in Math. 16. H [...]mil. 54. courage. To this purpose one sai [...]h, that God in gouerning the world, doth now send one thing, and then an other, and doth not at all times grant prospe­rity, nor alwaies inflict trouble, and aduersitie; but as there is in nature a vicissitude, & intercourse of al things, day following the night, and night the day; summer the winter, and winter the summer: so euen in vs, sor­row, and pleasure, sickenesse▪ and health, haue their tu [...]nes, and changes. And therefore wee should not thinke sickne▪ strange, for then by the same reason wee should thinke it strenge also when wee haue our health; nor bee much moued when sorrow commeth; for then wee should bee alike troubled at the approch of ioy: because, in course of nature, these doe follow one the other: &c. Neither now say, that this is no comfort vn­to thee, who alwaies liuest in misery, and affliction, see­ing hereby thou shalt but bewray thy vnthankefulnes, and forgetfulnes of Gods blessings; for no man can be alwaies in greefe, neither will our nature beare it: but because wee desire to spend all our time in pleasure and delight, therefore wee thinke the shortest greifes, to be as it were an age of sorrow. Besides, those things which are good, and delightfull, doe when they are past, easily slip out of memory, but that which is euil and greeuous maketh such a deepe impression, that though it bee past, yet it is neuer forgotten. Euen the weary hireling, and the idle gentleman, the King, and captiue haue both their comforts, and their crosses For he oftentimes in his prison, hath his pleasures, laughing, leaping, and playing to expresse his mirth; and the other, vnder his [Page 328] crowne hath his cares, and many a pang vnder his pur­ple robe, sorrowing, shaking, carking, and dying, for feare of dying. So that there is no mans life, eyther without paine, or pleasure, matter of mirth, or cause of mourning, the which mixture, the Lord hath made for our profit and benefit, if wee had eies to see it, or grace to acknowledge it; for we could neuer well relish these dishes of prosperity, vnles they were seasoned with af­flictions, and made pleasing to our palates, with these sharpe sawces; wee would take no delight in the day of ioy, vnlesse the darke night of sorrow went before it; nor esteeme of health, if we were neuer sicke; nor thinke plenty a benefit, vnles wee were sometimes pin­ched with want, and penury. Neither is the value of a­ny of Gods benefits knowne in the fruition, but in their want. Delicates would not delight vs, if they were not dainty; neither doe wee account any thing rare in excel­lency; vnlesse withall it bee rare in vse. Euen con­tinuall pleasure would displease vs, and sweetenesse it selfe without change, or mixture, would become as loathsome as gall or wormewod▪ Perpetuall ease, is worse then wearisome labour; and according to the prouerbe; Hee had neede to haue strong bones thatO [...]ertet essa esse robusta, quae ferant di­es bonos. beareth the waight of continuall prosperity. For it is a kinde of misery, neuer to haue tasted misery; and no more delight to abound alwaies in pleasure, and plenty, then it is to haue alwaies a full stomack: seeing wee sur­fet of this saciety, and are more dangerously sick, being pampered with these worldly dainties, then when wee vse the most spare diet. And therefore it is in mer­cy, that the Lord mingleth our prosperity with aduer­sity; seeing by the want of earthly benefits, hee doth but whet our stomackes, and sharpen our appetites, that after when wee haue them, wee may feede on them with more delight. For our health is sweetened, and endeared by our sicknes, our plenty with our want, our [Page 329] liberty by our restraint, our rest by our labour, and the hauing our wils, by our sometimes wanting of them.

But here some will say, that howsoeuer there might§ Sect 6. Their obiecti­on answered, who affirme, that their cros­ses doe far ex­ceede their comforts. bee some pleasure or profit in an equall mixture of prosperity, and affliction; or when wee haue a little sowre to relish all our sweet; yet there is no great com­fort, when the sawce exceedes the meate; neither can I finde any place for patience in mine afflictions, feeing I haue so many crosses, for so few comforts, and a pound of misery, for a dram of delight. To whom I an­swere, that these complaints arise from the corrupt flesh, which is so wholy intent, vpon that present smart which it feeleth, that it vtterly forgetteth all Gods blessings, and benefits, which wee either haue formerly inioyed in time past, or doe inioy, in and after our af­flictions; and through impatience, robbeth vs of those comforts which God hath giuen vs; which if they were duly pondred in the ballance of an vnpartiall iudg­ment, they would not only counterpoise, but euen much ouerweigh the causes of our greifes. Wherein wee are not vnfitly compared vnto flies, who leaue all the sound flesh, though of far greater quantity, and seeke out only sores to sucke in; or vnto little children, who if any of their many delights bee taken from them, in their peeuishnes and discontent cast away all the rest, and fall a crying: for so in our frowardnes and impati­encie, if wee haue not all wee can desire, wee thinke that wee haue nothing; and if God crosse vs in any one benefit, by taking it from vs, we are ready to crosse our selues in all the rest; casting them away by con­tempt, or careles neglect, when as they should serue as comforts to moderate our greife. And being resolued to torment our selues with excessiue sorrow, wee vo­luntarily forget all the good things which wee inioy, and imploy all our wit to inuent and finde out argu­ments, to iustifie our greife; that so wee may haue some [Page 330] reason for our madnesse; and to aggrauate the causes of our discontent with many circumstances, that accor­ding to the greatnes thereof, wee may also inlarge our sorrowes, and haue some pretext for our excessiue mourning. Like vnto those who being foule by nature, doe paint their faces, that they may bee faire by art, and so may bee liked of others, who are deceiued with theire false bewtie; or (if the deceipt being discerned, they appeare hereby more vgly to their iudgment, then amiable to their eye) they may at least please them­selues, who are willing to bee deceiued, with these a­dulterate, and adulterous colours, that they may in­crease their loue and liking to their owne persons: for so these passionate mourners, beeing in loue with their sorrowes, and knowing that they are vgly and mon­strous when they are immoderate, they paint and set them out with false colours, that thereby they procure others approbation of them, or else fit them for their owne liking. And remouing out of sight all Gods bles­sings and benefits they still enioy, which would be so many arguments to conuince them of folly, in their im­patient sorrow; and so many blots and aspersions to blemish the counterfeit beauty of their painted griefe, they doe by all meanes amplifie, and aggrauate their crosses, and if they be not heauy inough of themselues to presse them downe, they will increase their waight by calling to remembrance al their miseries past, and by feare will anticipate all that are to come.§ Sect. 7. That we must comfort our selues in affli­ctions, by considering wha [...] benefits we doe still enioy.

Such fondlings, it is hard to weane from this lothsom loue; because they wilfully stop their eares against al cō­lations, and therfore must for a time haue leaue to whip themselues, with these rods of their owne making; till sense of paine haue brought them out of this fit of fren­zy, and made them more capable of reason and perswa­sion, and till being wearied with their owne waiward­nesse they become wiser, and more desirous of their [Page 331] owne good. But if we haue any desire in the time of our afflictions to haue our sorrowfull soules refreshed with true comfort, & to endure Gods fatherly chastisements vvith patience and thankefulnesse: let vs not fixe our eyes only vpon our present troubles, and turne them a­way from all causes of comfort, which God offereth vn­to vs in the middest of our miseries: neither let our minds be only intent vpon the euils which afflict vs, to aggrauate them in our conceite and apprehension, that with them we may increase our sorrovves; but let vs rather exercise them in meditating vpon the manifold and great blessings which vve haue receiued from God in time past, vpon those also which we presently enioy, and vpon such as vve expect in the time to come. For, there is no faithfull man, though for the present neuer so miserable, who hath not had the fruition of many of Gods fauous in former times; the which he may to his comfort enioy by a gratefull remembrance, not taking occasion thereby to aggrauate his griefes, by calling to mind what hee hath lost, but rather to renew his ioy in himselfe and thankfulnes towards God, by thinking how long he did enioy them. As we may see in the ex­ample of Iob, who in his greatest extremities armed his patience, with the remembrance of those manifold bles­sings which he had receiued from God in former times; Shall we (sayth he) receiue good at the hand of God, and Iob. 2. 10. not receiue euill? Yea there is no man so ouerwhelmed with miseries, but that if it would please him to num­ber them, he might finde as many of Gods mercies to set against them, which might serue to counterpoise the weight of his afflictions, and as much raise him with ioy and comfort, as he is deiected with griefe and hea­uinesse. Thou art troubled with sicknesse; but thou hast sufficient wealth to prouide diet, physick and other ne­cessaries. Thou art weake and of a tender nature; but thou inioyest such a competency, as may maintaine thee [Page 332] without any great labour. Thou art poore in estate; but thou hast thine health and strength, whereby thou art inabled to take such paines as may earne thy liuing. Thou hast a troubled minde; but thou hast a strong bo­dy, or many friends which refresh thee with their com­forts. Thou hast a weake bodie; but thou hast a coura­gious heart. Thou hast no goods nor meanes of getting them; but thou hast some friends which take care of thee. Thou art destitute of friends; but thou art able to liue of thy selfe without their helpe. Thou hast some bad children which grieue thee; but thou hast some o­ther good which do delight thee: or, thou hast a vertu­ous wife which may supply the defect of all other com­forts. Thou art vexed with miseries all the day, one griefe pursuing another; but thou hast rest in the night, and when sleepe commeth thy sorrowes vanish. In a word, God vexeth vs not with a continuall feauer of af­flictions, but onely with some ague fits, which haue a good day as well as a bad; or at least haue many inter­missions, if they be quotidian. Hee doth not suffer these spirituall enemies so continually to assault vs, but that hee granteth vnto vs many breathing times to recouer our strength; and if hee suffer them to giue vs great blowes, he grueth vs also strong armour to beare them off: He will not depriue vs of all his benefits at once, but if he cause the sunne of our chiefe ioy to set, he will make it to rise againe (as it were) the next day, and in the meane time he will supply the absence of this our great light, with the innumerable starres of lesser com­forts. Yea (as I said) he so intermixeth comforts vvith our crosses that we neuer haue such cause of griefe, but that we haue as much cause of gladnesse. Thus hee ta­keth away a good mother from Isaac, but hee comfor­tethGen. 24. 67 1. Sam. 1. cap. 29. 31. him in his losse by giuing him a vertuous wife: thus when Leah was despised he made her fruitfull; and when Rachel and Hannah were barren, he comforteth [Page 333] them in their husbands loue. Thus Dauid, when he serued a malitious King who sought his life, was recom­penced in the loue of a gracious Prince, who was as carefull to preserue him, as his father violent in seeking his destruction; and when he was vexed with vngraci­ous sonnes, he was comforted in the loue of most faith­full seruants. And therefore, when as wee still enioy from God so many benefits with our crosses, let vs not so wholly be taken vp in thinking on our afflictions, as that wee neuer meditate vpon Gods blessings ioined with them: for this is but like the Leach, to feede vpon corrupted bloud, and to leaue that which is pure and sound; or like the foolish Merchant, of whom Plutarch Pl [...]arch. de tranqu, animi. speaketh, who reserued all his good wine for the vse of others, and drunk himselfe that which was palled, and no better then vineger: but let vs thinke vpon that which is left, as well as vpon that which is lost, and not vexe our selues for that which we haue not, but inioy with comfort that which we haue. For otherwise though we professe Christianity, we shall come short of the wis­dome which was in the Heathen Philosopher, who ha­uingPlutarch ibid. lost one of his fower goodly manours, sayd vnto one who seemed much to condole his losse; Doest thou not know, that wheras thy selfe hast but one little farm, I haue three faire manours still remaining? vvhich be­ing acknowledged by the party, he further demanded: why then he should not rather condole with him, for hauing but one, then the other with him who was Lord of so many. Finally, as we haue had, and haue, many good things before and in the time of our afflicitons, which may serue as comforts to lighten our calamities: So may we also refresh our fainting minds, in assurance of hope, and in the certaine expectation of future bles­sings; when as rest shall follow our labour, and matter of mirth our causes of mourning. For, though weeping may abide at the Euening, yet ioy commeth in the Mor­ning: Psal. 30. 5. [Page 334] though we haue a dropping seed time, yet our haruest shall be faire and dry; for as the Psalmist sayth: They that sowe in teares shall reape in ioy; and whereas Psal. 126. 5. 6. they went weeping carrying precious seede, they shall re­turne with ioy and bring their sheaues. And well this a­greeth with the loue of our heauenly Father, to turne his terrible frownes into gracious smiles, and to giue some comfort to his children, after that by correction, he hath throughly humbled them; well dooth it befit the skill and grace of our wise Physician, to minister the cordials and restoratiues of consolation, after the vomits and purges of affliction, that as by the one wee are cleansed from the grosse humors of sinne and cor­ruption, so by the other we may be strengthened and in­abled, to leade a new life, and to performe with com­fort and incouragement all holy and christian duties both to God and our neighbours.

But though it were supposed that our whole life§ Sect. 8. That God mo­derateth our griefe for worldly crosses, by giuing vnto vs spirituall comforts. were full of miseries, and that we had no taste of earth­ly comfort, nor had euer spent a day in worldly con­tentment, yet haue all the faithfull so many spirituall consolations, both in respect of their present feelings and future hopes, that they are sufficient to out-counte­nance all their crosses, and to sweeten all their afflicti­ons in their greatest bitternesse. For hauing the assurance of the pardon of their sinnes, and reconciliation with God, there followeth this peace with him, such peace of conscience, as passeth all vnderstanding, and such in­ward consolation and ioy in the holy Ghost, as maketh them to reioyce, not only in their prosperity, but also in their greatest miseries and afflictions, as the ApostleRom. 5. 3 speaketh.

Neither doe they make any reckoning of all the crosses and calamities which this world can inflict vp­on them: seeing all the miseries and euils which are to be found vpon the whole earth are but as one little [Page 335] droppe, in comparison of that infinite Ocean of woe and hellish condemnation, from which through Christ they are deliuered. Besides, they haue assurance by a liuely faith, that in all their troubles and dangers, theyPsal. 91. 11. haue the guarde of Gods holy Angels attending on them, who hauing taken charge ouer them, doe keepe them in all their waies that they hurt not their foote a­gainst a stone; and that though they haue many and great enemies to assault them, yet they haue more and mighty friends who daily stand in their defence, to pro­tect them from all their fury. Yea, they know that Gods owne holy prouidence watcheth ouer them; which as it sendeth, so it ordereth, moderateth, and mitigateth all their afflictions, conuerting and turning all to their good, and the euerlasting saluation of their soules. Fi­nally,Act. 14. 22. by faith they haue assurance that this vnpleasant way of earthly tribulations, doth conduct them to their heauenly country, where they shall haue pleasures at Gods right hand for euermore; and that these short and 2. Cor. 4. 17. momentany afflictions shall cause vnto them a farre most excellent and eternall waight of glory: and this maketh them to beare, whatsoeuer crosses God layeth vpon them, with patience, seeing they know that the afflicti­ons Rom. 8. 18. of this present life, are not worthy the glory which shall be reuealed. For if that Troiane Captaine thought it aForsan & haec olim meminis­se inuabit. Per varios ca­sus, per tot dis­crimina rerum Tendimus in Latium, sedes vbi fata quie­tas. Ostendunt. Virg. Aeneid. 1. sufficient incouragement, to comfort and hearten his souldiers in all their difficulties and dangers, when as he could giue them some hope, that after all these cruell tempests and toilesome labours, they should at length arriue in a pleasant country, where they should take their rest and pleasure, and delight themselues in the re­membrance of their passed troubles: how much more should we with patience and courage passe through this sea of worldly miseries, who haue farre better assurance of farre better hopes; euen that we shall after these our painfull labours, safely ariue at the hauen of euerlasting [Page 336] rest, where it shall not be possible for all our enemies, so much as to interrupt our happinesse, or disturbe our ioy.

And thus was Elias comforted, when being forsaken1. King▪ 19. 5 of men, he had the Angels of God to minister vnto him: Thus was Elizeus faint-hearted seruant incouraged, when as being beset with enemies, he had his eyes ope­ned, and saw more on his side then were against him.2. Kin. 6 16. 17 Act. 7. 76 Thus was the martyr Steuen replenished with ioy and gladnesse in all his persecutions, by looking into hea­uen, where he saw his Sauiour, and that vnspeakable ioy and happinesse, which was there reserued for him; and this made him when the stones flew about his eares, to forget his owne paine, danger, and death, and in most feruent charity to pray for his enemies, that their sinnes might not be laide to their charge, and so debarre them of all these ioyes. And finally, this made Moses choose Heb. 11. 25. 26 rather to suffer aduersitie with the people of God, then to in­ioy the pleasures of sinne for a season; esteeming the rebuke of Christ greater riches then the treasures of Aegypt, be­cause he had respect to the recompence of reward. To thisMala vitae praesentis tantò durius animus sentit, quanto pensare bonum quod sequitur negligit &c. Greg [...]r. Moral. lib. 10. cap. 12. purpose one saith well, that the minde of man so much the more grieuously apprehendeth the miseries of this life present, by how much it neglecteth to ponder the good that followeth; and because he will not meditate on the rewards which are reserued for him, he thinketh euery trifle burthensome which he beareth: whereof it is, that his blind cogitation causeth him to murmur and complaine, when he feeleth but the blow of a whip, and thinketh that an intolerable calamity, which is daily en­ded with the course of sliding time. But if a man once contemplate those ioyes which are eternall, and fixe the eye of his heart vpon those things which doe for euer continue without change; he thinketh al that to be no­thing which is still running towards an end, and bea­reth the afflictions of this present life so lightly, as [Page 337] though he thought all that nothing which slideth so fast away. For the more deeply those inward ioyes are roo­ted in him, the more slightly he apprehendeth all these outward griefes, &c. In which respect Zophar fitly com­pareth the miseries of this present life, to waters whichIob 11. 16. run and passe away; because these sliding calamities do not with their violence oppresse the mind of a faithfull man, but only giue him a little touch of sorrow as they passe by; and though he be moistned with the bloud of his wounds, yet he is not rent and plucked away from the assurance of his saluation.

And thus haue I shewed, that the Lord afflicteth none§ Sect. 9. That Paul was not afflicted aboue hi [...] strength, as his words seeme to portend. of his faithfull children aboue their strength, but when he sendeth any aduersity or tribulation, he withall sen­deth the comforter, his holy spirit, who refresheth them with inward consolations, and both outwardly and in­wardly mingleth many good things with their euils, and his gracious benefits with their afflictions, that by all these helpes he may support their weaknesse, and ina­ble them to beare all their corrections with patience and comfort. Against which may be obiected the exam­ple of the Apost. Paul, who affirmeth that in his afflicti­ons2. Cor. 1▪ 8 which he suffred in Asia, he was pressed out of measure, passing strength, so that he doubted of his life. Vnto which I answere, that the Apostles end is not there to shew the vnmeasurablenes of his afflictions, but he doth only ag­grauate them, that he may the more amplify Gods mer­cy in deliuering him from such great euils. To which purpose he sayth, that he was pressed out of measure and aboue strength, that is, beyond his owne ability and naturall power, which was farre vnable to beare so great afflictions, that so he might magnifie the greatnesse of Gods mercies, who had strengthened him aboue na­ture, and when all naturall ability fayled, had supported him by his spirit, and raised him to health and strength when all worldly and naturall helpes and hopes failed [Page 338] and forsooke him, as though he should haue sayd, I was in respect of my fraile nature so vnmeasurably pressed vvith grieuous sicknesse, that there vvas no possible meanes for me to haue continued in this extremity, had not Gods power supported me, and raised me to life, who was euen but a dead man in mine owne apprehen­sion. And that this is the meaning of the words, it plain­ly appeareth, both by that which goeth before, and that which followeth. For before, hee affirmeth that God [...]er. 4, 5. comforted him in all his tribulations, and that as the suffe­rings, which he indured for the name of Christ, aboun­ded, so his consolation did abound through Christ. And the words following also, shew that he speaketh of the greatnesse of his sicknesse, which was out of measure, not in respect of that power which he had from▪ God, but of his owne naturall strength: for so he fayth, that he receiued the sentence of death in himselfe, because hee should not trust in himselfe, but in God which raiseth the ver. 9, 10. dead, and deliuered him from this great death. So after­wards speaking of his afflictions, he faith: We are trou­bled on euery side, yet not distressed; we are perplexed, but not in despaire, or without hope of helpe, we are persecuted 2. Cor. 4. 8, 9. but not forsaken, cast downe but we perish not.

Yea but the faithfull doe in their afflictions fall into§ Sect. 10. A second Ob­iect. answered taken from the example of di­ [...]ers of the f [...]ithfull. Iob. 6 2, 3, 8, 9, 11, 12. impatiencie, and make grieuous complaints like men for-lorne, and forsaken of God, which they would not doe vnlesse their afflictions vvere aboue their strength. Many such complaints vve find in the booke of Iob. For he crieth out: O that my griefe were well weighed, and my miseries were laide together in the ballance, for it would be heauier then the sand of the sea, &c. O that it would please God to destroy me▪ that he would let loose his hand and cut me off; what is my strength that I should hope, or mine end that I should prolong my life? Is my strength the strength of stones, or my flesh of brasse?

Thus also Dauid complaineth, that God had forsa­ken [Page 339] him, that hee had forgotten to bee mercifull, and shut Psa. 22. 1. Psal 77. 9. & 6. 6. & 38. 8, 10. vp his tender mercies in displeasure, that hee fainted in his mourning, that he was weakned and sore broken, and roared for the very griefe of his heart, that his heart panted, and his strength failed him, and that the light of his eyes was gone away from him. And the whole Church in her la­mentations crieth out with great passion: Haue ye no re­gard Lam. 1. 12 all ye that passe by this way. Behold and se [...] if there be a­ny sorrow like vnto my sorrow, which is done vnto me, wher­wth the Lord hath afflicted mee in the day of his fierce wrath? To which I answere, that all these are the com­plaints of the weake and fraile flesh, out of the present sense and feeling of Gods heauie iudgements, ioined with a sight of it owne, infirmitie and inability to beare and indure them by it owne strength, vnto which the spirituall and regenerate part consenteth not, hauing in the middest of all extreamities some taste of spirituall comfort, and some assurance of Gods presence & pow­er assisting and st [...]engthening it; but resisteth these ten­tations of the flesh, and neuer ceaseth opposing and la­bouring against them, vntill it haue ouercome them and confirmed the Christian with patience and comfort, Yea, euen when the flesh most doubteth and despaireth, in regard of it owne strength, fayling, and fainting in the time of trouble, because resting wholly vpon it selfe, it is forsaken of all hope, when it seeth this strength in­feebled, and the affliction increasing in waight and vio­lence: then doth the spirituall part labour and indeuour to rest securely vpon God, knowing that we stand not by our owne power, but by the power of his might; that when we are weakest, then he is strongest, and taketh delight to manifest his great power, in our greatest infir­mities: and finally that he hath boūd himself by his most gracious promises neuer to faile vs nor forsake vs, but will assist and hold vs vp in all tentations vntill at the last we obtaine the victory. It is true indeed, that the Chri­stian [Page 340] is diuersly affected in this spirituall conflict, in re­spect of these diuers parts, which like mortall enemies fight one against the other, sometime [...]ighing and groa­ning, and sometime singing and reioycing; one while complaining as one forsaken of God, and ouerwhelmed with his heauy iudgements, and another while refreshed and comforted in his inward feelings, when as the loue of God breaketh out and appeareth vnto him, through these clouds of trouble and affliction; now murmu­ring and repining in sense of paine, and vtterly despe­rate and destitute of all hope and helpe; and soone after reioycing in tribulation, and triumphing ouer all his miseries in assurance of Gods loue, whereby he refleth perswaded, that God will turne all to his good, and in the meane time neuer cease to assist him in all difficul­ties and distresses. And all this will well stand, both with the truth of Gods word and promises, and also with this christian consolation; that God measureth vnto the faithfull such a proportion of affliction, as be­fitteth their strengh, laying vpon no man more then he is able to beare. For the Lord hath not promised that we shall not be soiled in this conflict, but that wee shall not be ouercome, not that we shall not be pressed and pinched with the weight of afflictions, but that wee shall not be oppressed and perish in them, not that wee shall not sorrow and sigh, lament and weepe in our mi­series; but that our sorrow shall be turned into ioy, and all teares shall be wiped from our eyes; that our mourning shal end in mirth▪ and our impatient murmurings, shall be changed into cheerefull thanksgiuings and songs of deliuerance: he hath not promised that we shall alwaies feele power sufficient in our selues to indure all tentati­ons, for where is alwaies feeling, there is no place for faith; but that in our greatest weaknesse his power shall be sufficient for vs, and that when we are most feeble in our selues, we shall be strong in him. Finally, he hath [Page 341] not stinted himselfe to any number or waight of affli­ctions, nor promised that we should bewray no impati­ency and infirmities in the time of our trials, whilst thisRom. [...]. 28 1. Cor. 10. 13. heauy weight dothly vpon vs, but that he wil in the end turne all to our good, and not so suffer vs to be temp­ted, but that at the length he will giue a good issue vnto our tentations, that we may be able to beare and ouer­come them.

Yea but we see many, who haue formerly made pro­fession§ Sect. 11. A third Ob­iection an­swered, taken from the ex­ample of some who fall away in th [...] time of affl [...]ction. of religion, and seemed to make some consci­ence of their waies, who are quite ouerthrowne in this combate of afflictions, falling into extreame impati­ency, murmuring and repining against Gods proui­dence, and vttering fearefull blasphemies against his maiesty; and that which is worst of all, doe continue in these desperate courses vnto the end.

To which I answer, that what shew soeuer such haue made, they were at the best but meere hypocrites, vnto whom Gods promises of not tempting aboue power, and afflicting aboue strength are not made, seeing they are appropriated only to true beleeuers. And therefore it is no maruaile, if this chaffe which before did lie quiet­ly with the wheat, is scattered abroad when the wind & fan of triall commeth, no maruaile if this drosse be con­sumed in the fiery triall, though, before it was put into the furnace, it made some glittering shew. Neither shold it seem strange vnto vs, that these green blades, which for want of ground neuer tooke root, do wither away when the sunne of tribulation and affliction ariseth, seeing our sauiour Christ hath long agoe giuen vs warning of it.Mat. 13. 20, 21. Neither doth this befall them because God laieth vpon them intollerable affliction; but because through their weaknesse and naturall corruption, they are able to bear nothing; nor is their destruction to be imputed to the greatnesse and grieuousnesse of their miseries, but to their infirmnesse and impotency in enduring any triall. [Page 342] For if a man through the weaknesse of his stomacke doe not receiue or retaine a profitable potion, which would purge him from his corrupt humours and restore him to health, because it is vnpleasant and bitter to his tast, and so dieth for want of helpe, his death and destruction is not to be ascribed to the physicke, but to his indisposi­tion who would or could not take it: So the ruine and ouerthrow of hypocrites is not to be ascribed to their bitter potions of afflictions, which if they were taken according to the prescript of our wise Physicion, would purge them of their corruptions and recouer their strength; but to their owne impotency and sinfull im­becillity, which cannot beare nor profit by them. AndChrysost. in Rom▪ 5. ser. 9. Nulla infoelici­tas fra [...]git, quem nulla foe­licitas corru [...] ­pit August in sente [...]. of these wee may truly say with that auncient Father; That if they are ouerthrowne with tribulation, they would much more haue come to the like destruction by pleasures and prosperity, rest and [...]dlenesse. For, if being bound, and (as it were) fast tyed vnto God by the cords of tribulation, they notwithstanding fall a­way from him; how much more would they haue fallen if they had been loose and left to their owne libertie. And to the same purpose he sayth else where, that if tri­bulationChrysost. in E­pist. ad Hebrae­os. cap. 12. Homil. 28. doe ouerthrow and destroy any, it is not to be imputed to the strength of these assaylants, but vnto their owne sloth and cowardise For if being sober and watchful we pray vnto God, that he will not suffer vs to be tempted aboue our power, if we alwaies adhere and cleaue vnto him by faith and affiance, stand to it vali­antly▪ prepa [...]e our armour and set our selues to fight, we shall alwaies finde him to be our helper and defender; and although tentations come rushing vpon vs like a fu­rious tempest, yet they shall be vnto vs as light as stub­ble, and like a leafe that is carried in the ayre.

Now this doctrine whereby we are assured, that GodSect. 12. That the for­mer considera­tion is full of comfort. measureth our afflictions according to our strength, and neuer tempteth vs aboue our power (but alwaies g [...]ueth [Page 343] a good issue to our troubles and tentations) is so full of christian comfort, that if there were no other argument besides to perswade vs, to beare all our crosses and ca­lamities with patience and comfort, this alone were sufficient. For who would not bee content to beare a burthen of Gods owne imposing, when as hee is sure he shall not be ouerloaded? who would refuse to be tried in this furnace of affliction, if hee certainly know that it will not consume, but onely purge and purifie him from the drosse of sin? Who being pressed into Gods seruice would not couragiously fight against such enemies, as being inferior in strength, he is sure to ouer­come? and who would refuse to receiue a potion pre­pared by this most heauenly and wise Physicion, though it be bitter and vnpleasant vnto the taste, if he be ascer­tained, that the poison of affliction is corrected with so many preseruations of his loue, and testimonies of his fauour, and so mingled with innumerable numbers of Gods blessings and benefits, and fitted to his constitu­tion and strength who is to take to it, that howsoeuer whilest it worketh vpon his grosse humors, and purgeth away those tough corruptions which naturally adhere vnto him, he is for the present sicke in his sense and fee­ling, yet he shall thereby be recouered and restored to his health? To this purpose one sayth, that it is a singu­larGregor. moral. lib. 3. cap. 7. comfort in the time of affliction, to call often to mind Gods blessings and benefits; neither will our griefes breake and depresse vs, if wee vphold and com­fort our fainting and sinking soules, by calling to our remembrance the gifts of God bestowed on vs. And therefore it is well sayd: In thy good dayes be not vn­mindfull Eccles. 11. of the euill, and in thy euill dayes bee not forget­full of the good: For whosoeuer daily receiueth giftes, and feareth not correction, through too much ioy he perisheth in his pride; and contrariwise he who is worne out with chastisements, and doth not comfort himselfe [Page 344] in the giftes which hee hath receiued, is destroyed through despaire. And therefore both these are to be ioined together, that one may helpe to support the o­ther; in as much as the remembrance of the gift doth temper and mitigate the griefe and smart of the rodde;Bernard. in ram [...] palma­ru. serm. 2. and the suspition and feare of the rodde, dooth tem­per and moderate the ioy of the gift. And to the same effect another sayth, that the faithfull are mindfull of their good things in the day of aduersitie, lest they should be faint hearted and impatient; and in the day of prosperity they are not vnmindfull of euils and af­fliction, least being exalted and lifted vp, they shouldPsal 30. 6. say, we shall neuer be remoued. As therefore when our eyes are dimmed and dazeled by looking vpon hurtfull obiects, or by too much intention of the sight, we do againe refresh and repaire their strength and vigour, by beholding of greene colour: so when our hearts and minds are tyred and vexed by considering the good things we want, or the euils and miseries which lie vp­on vs; wee must not suffer them to bee wholly intent vpon these hurtfull and pernicious obiects, but exer­cise them in meditating vpon those manifolde bles­sings which God suffereth vs presently to enioy, for the mitigating of our smart, and moderating, and as it were sweetning the bitternesse of our griefe; and also vpon that future happinesse which we enioy in hope, and that euerlasting and incomprehensible ioy and glorious bles­sednesse, which wee shall receiue in the kingdome of Heauen, when our course is ended, and our conflict finished.

CHAP. 12.
That God afflicteth vs no more then is necessary for his owne glory, and our saluation.

ANd thus Gods loue and mercy appeareth in§ Sect. 1. That our state of corruption necessarily re­quireth afflict­ion measuring our afflictions, according to our strength: the other point propounded is, that God sheweth the like loue vnto vs, by measu­ring the proportion of afflictions, according to the scantest measure of our necessity, laying no more vpon vs then is necessary for the magnifying of his owne glo­ry by our sanctification in this life, and our saluation in the life to come. For the Lord is chiefly delighted in exercising hi [...] loue, mercy, and goodnesse towards his saints, and seruants; and would not willingly afflict and correct vs, if wee did not vrge him thereunto by a kinde of necessity. For such is our naturall corruption, that wee are easily [...]ock [...]ed, and made wanton, with the fruition of Gods blessings, and grow to such pride, and insolency through his continuall sauours, that wee are ready to forget, and con [...]mne him, who is the author of all our good; and to runne into all excesse, and riot, with the wicked of the world, turning our liberty into loose li­centiousnesse, and abusing our plenty of Gods blessings, as a meanes of maintayning vs in our luxurious, and wicked courses. And therefore the Lord is after a sort enforced to correct vs, that by sorrow and smart, hee may bring vs to know our selues, and to remember him, of whom ease and prosperity haue made vs ignorant, and forgetfull; and by these sharp whippes and rods, hee reclaimeth from our lewd courses, wherein if hee should let vs alone, we would runne on with headlong hast vnto our endles perdition and condemnation. And as the wise and faithfull Phisition is constrained, vpon the necessity of [Page 346] recouering his patients health, to prescribe vnto him fast­ing after feasting, abstinence after surfe [...]ing & excesse, and bitter potiōs & purges whē he findeth his body distempe­red with corrupt humors, and ouermuch fulnes: so vpon the like necessity of recouering our spiritual health, the Lord is faine, when wee surfet on his blessings, to with­draw them from vs, and to appoint vs abstinence, or a shorter diet; and when hee seeth our soules full of sinful corruptions, to giue vnto vs these bitter potions of affli­ctions, to purge vs from them. And when wee haue pampered our selues by feeding on the forbidden fruits of sinfull pleasures, and haue greedily drunke of the poy­sonous cuppes of excesse, and rapine, of whoredome, and fornication, and the wine of violence and oppression, wherewith our natures being tainted and infected, the life of our soules is hazarded and indangered: the Lord out of his loue & care is enforced to prepare another cup for vs, & to make vs drinke of the antido [...]e, & counterpoi­son of afflictions, that the poison of sin may be purged, & expelled, & we freed from the danger of euerlasting death. And as in these regards there is necessity of sending these afflictions in respect of euery particular faithfull man, so also in regard of the whole Church in generall. For as it is neuer more spiritually poore and leane, then when it is pampered in worldly pompe, and prosperity; so it is neuer richer, or in better liking, then when it is outward­ly pinched with misery, and affliction. And as by too much fulnes it falleth into a consumption, and by being too ranke, is easilier laid, & cast downe with euery storme of tentation, whereby it is indangered to rotting, and pe­rishing: so it groweth fatter by fasting, prospereth bet­ter when it is bitten and nipped, nor euer thriueth so well, or groweth so fast, as when it carrieth the crosse on the shoulder. To which purpose one saith, that it is mostAgust. in Ho­mil. 35. T. 10. necessary for the catholicke Church, to bee exercised, and tried with continuall tentations: because in the mid­dest [Page 347] of tentations it liueth, flourisheth, constantly indu­reth, and commeth to perfection: vnto which, when it hath attained, rest succeedeth labour, and the tentati­ons departing, the blessing remaineth.

Neither doth the Lord take any delight in our smart,§ Sect. 2. That the Lord taketh no de­light in our smart, but v­seth all meanes to preuent our punishment. Amos 2. 13. or maketh any hast to inflict his chastisements, but with great patience, and long suffring, hee expecteth our re­pentance, that hee may haue mercy vpon vs; and doth not take his rod of correction into his hand, till hee bee pressed with the waight of our sinnes, as the Cart is pres­sed which is full of sheaues, as the prophet speaketh, and till there bee no other remedy. And euen then when we haue vrged him with a kinde of necessity to chastise vs, because otherwise we would go on in the waies of wicked­nes to our perdition, and euerlasting condemnation, hee doth not punish vs willingly, as one that taketh delight inLamen. 3. 33. our smart, and torment; but performeth it as an action, which is rather fit for vs to suffer, then for him to do, [...]t be­ing vnto him, as the Prophet speaketh, his strange worke Esay 28. 21. and not familiar vnto his nature, which is full of loue, mercy, and goodnesse, and is most delighted and plea­sedMich. 7. 18. in shewing and extending grace and compas­sion to those who are in misery. And therefore in all his courses and proceedings, hee auoideth as much as will stand with his glory, and our euerlasting good, all hard, and rigorous courses towards vs. For first like a gracious father he louingly acquainteth vs with his will, and informeth vs in the duties which wee ought to per­forme vnto him, alluring vs to obedience, and incoura­ging vs to serue him, with innumerable benefits in pre­sent possession, and with many gracious promises of be­stowing much more excellent things vpon vs in time to come. And if wee bee so forgetfull of him, and our selues, that notwithstanding all his fauours, wee neglect our du­ty, and abuse his mercies, as occasions and meanes of sinne; hee doth in the next place after a fatherly man­ner [Page 348] admonish vs, in the ministry of the word, of the neglect of our dutie, and putteth vs in minde of our faultines, that wee may amend it, which if wee doe, hee stayeth here, and goeth no further: but if wee persist in our e­uill courses, hee doth by the same his holy word, sharp­ly rebuke and reproue vs for our sinnes; and threatneth his iudgements and chastisements, if by gentler meanes wee will not bee reformed. And if hee yet preuaile with vs, hee stayeth his hand, and proceedeth no further a­gainst vs. But if all this will not reclaime vs from our wicked waies, and bring vs to repentance; then is hee forced to let vs feele the smart of the rod, and though in his fatherly affection hee much pitieth vs, and tendreth our griefes, yet both in his wisedome and loue, he seeth it necessary that wee should rather presently bee vexed with some momentany affliction, then that wee should run a course through impunity, and want of correction,1. Cor. 11. 32. which in the end would plunge vs into euerlasting con­demnation.

And yet hee doth not presently deale with vs in that§ Sect. 3. That the mea­sure of our af­flictions excee­deth not ne­cess [...]y. strait and iust seuerity, which our sinnes haue deser­ued hee should vse towards vs, but at first, doth correct vs lightly, and gently, with all tendernesse and com­passion; with which small chastisement if wee bee a­mended, hee stayeth his hand, hauing attained vnto that which hee desired & intended; but if fewer stripes will not reforme vs, hee is necessarily vrged to lay on more; and if wee bee so stubborne, as to contemne his rodds, whereby hee gently correcteth vs, hee is con­strained to scourge and beate vs with the whippe & cud­gell of more greeuous afflictions; being resolued out of mere loue, and fatherly affection, to vse towards vs any present rigour and extremity, then he wil suffer vs by per­sisting in our sins, to fall into euerlasting perdition, or to become so desperate in our wickednes, as that he should [...]ee forced to disinherit vs of our heauenly inheritance, [Page 349] So that if wee endure grieuous afflictions, and doe finde that our heauenly Father doth correct vs sharply, and with great seuerity, wee are not to impute it vnto any want of loue in him, as though hee tooke any pleasure in our paine, but are to lay the fault wholy vpon our selues, who are so stubborne, and vndutifull, that more gentle corrections would not reclaime vs. For if there bee such loue and tendernesse in earthly parents (which notwithstanding is but a litte droppe distilled into them, from this fountaine, or rather ocean of mercy and com­passion) that they desire, and chiefely delight in shew­ing their kinde affection to their children, and in giuing vnto them all testimonies and signes of loue: and are loth to correct them for their faults, if any admonitions & rebukes will reforme & amend them; neuer thinking stripes seasonable, but when they see them necessarie, in regard that other meanes will not reclaime them from their faults, and bring them to good: yea, if their loue bee such, and so great, that according to the same necessity, it measureth out the number of their stripes, and quantity of their correction, so as they are not willing to giue them one blow more, then they thinke necessary for their amendment: then how much lesse will the Lord exceede this measure of necessity, seeing hee both infi­nitelty excelleth al earthly parents in loue, and goodnes, as being not only gracious, but the God of grace, and not only louing, but loue it selfe, as the Apostle stileth1. Iohn 4. 8. him; and is alike infinite in wisedome, and therefore cannot (like earthly parents) bee deceiued in the pro­portion of his chastisements, but iustly knoweth how much is necessary▪ & neither too much, nor too little, for the amendment of his children? yea if there bee such loue, and care in an honest, faithfull, and learned Phisi­tion, that according to his skill, hee will take for the ease of his patient the gentlest, and most pleasing cour­ses which hee thinketh sufficient for the effecting of the [Page 350] cure; and will neuer vse sharper and more painefull re­medies then the necessitie of the soare or sickenesse doth require: as for example, he will not mixe a greater quan­tity of poison in the purgation, then by the rules of arte hee findeth necessary for such a patient, and such a dis­ease; hee will not appoint a cortasiue, launcher or bur­ning iron, where a healing plaister will effect the cure: hee will not prescribe violent purgations, when gentle potions are sufficient; nor giue vnto his patien [...] bitter and loathsome drugges, which hee hateth as much as his disease, when as hee seeth that hee may as well re­couer him by pleasant electuaries, and comfortable re­storatiues: how much more may we bee assured, that our heauenly Phisition, who neuer faileth for want of skill, and is also infinite in loue and goodnes towards his dis­eased patients, will neuer for the curing of our spirituall diseases vse sharper meanes then our sicknes requireth, nor euer giue vs more of the bitter medicines of afflicti­ons & misery, then is fit for the recouery of our spirituall health? And therefore if wee with patience and con­tentment, resigne our selues ouer to the skill and fidelity of our earthly Phisitions, though sometime they faile in both; and doe not limit them, either in respect of the quantity, or quality of their phisicke, but refer it wholy to their discretion, and only desire that they will vse the easiest, speediest, & safest meanes, for the effecting of the cure: then how much more should wee wholy rely vp­on the Lord, who is aswell a father in loue, as a Phisiti­on in skill; neither prescribing vnto him what wee must take, or how long wee must bee vnder cure, seeing wee are assured that hee will not vnfaithfully protract it for his owne profit, for hee needeth nothing, and expecteth no reward, but thankes; nor yet put vs to more paine then is profitable, yea necessary for our recouery, seeing hee is not delighted in our torments, but taketh much more pleasure in hearing vs sing Psalmes and songs of [Page 351] deliuerance, then in our lighing, and sorrowing, crying, and complaining?§ Sect. 4. That wee are by Gods corre­ctions & medi­cines to guesse at the greatnes of our foults, & grieuousnes of our diseases.

When therefore wee see that our heauenly Phisition hath prouided diuers kindes of medicines for his diuers patients; for one a greater and more bitter purge, for an other a lesse and more pleasant potion; for this man a corrasiue, & for that an healing plaister; Let vs not won­der at it; for eyther their diseases are diuers, or they are diuers in their temperature, and constitution; and it be­seemeth not the skill of our heauenly phisition, like the ignorant Empericke to apply one salue for all sores, and the same medicine for all kinde of maladies and diseases, but to fit the remedy according to the nature of the in­firmity, and condition of the party. And if wee haue a potion of the largest size, and loathsome in tast, appoin­ted for vs, let vs not thinke it too much, and murmur a­gainst our phisition, who knoweth better then wee, what medicine is fittest for the curing of our diseases: neither let vs say that others haue worse soares, and more gentle salues; more dangerous sicknesses, and more easie reme­dies; for if wee are often mistaken in our bodily diseases, and thinke that wee are in no perill, when the Phisition seeth that our sickenes is almost desperate, and in this re­gard, rest not vpon our owne feeling, but vpon his skill, and willingly take that which hee prescribeth; then how much more may wee bee deceiued in the sicknesses of our soules; thinking our dāgerous diseases, to be but smal infirmities; & deepe consumptions in grace but some little distemper, & faint languishing; & therefore how much rather should we referre our selues wholy to the skill and wisedome of God, who cannot erre for want of iudgement, because he knoweth all things, nor for want of care, because his loue is infinite, patiently drinking a more bitter potion, then wee see prouided for others, who outwardly seeme more dangerously sicke, because wee may bee assured, that either our Phisition seeth our [Page 352] diseases inwardly to be more perilsome, and therefore neede sharper medicines; or that wee are of greater strength, and therefore better able to brooke their bit­ternesse? And when we find and feele that our heauenly father doth diuersly chastise his children, some with fewer and lighter, and others with more and harder stripes; and that wee haue our part among those who haue the greatest measure, let vs know that he corre­cteth diuers faults, and that in those who are of a diuers nature. Some faults are lesser, either in themselues, or as they are extenuated with circumstances, and are with little adoe left and amended; some are greater, either in their owne nature, or as they are by circumstances ag­grauated, and are not forsaken without great difficul­ty: Some sinnes are like the cloke or vpper garment, easily shaken off, without any trouble to him who lay­eth them aside, and some cleaue to our corrupt nature like the skinne to the flesh, or the flesh to the bones, and cannot be parted from vs without great paine in the parting: of those we may be reformed with the least word or lightest correction, but of these not without many stripes and bitter paine. Againe, the children of God whom he chastiseth, are of diuers natures and dis­positions; one is milde and gentle, and is easily rebuked with an angry word, another is so sturdy and stomack­full, that he will not be reformed with many blowes; one needeth no more but the shadow or shaking of the rodde, and he is presently humbled, and beggeth par­don with promise of amendment; but vnto another the smart of the rod is not sufficient, but he needeth al­so a whip to pull downe his stomack, and to make his stout heart to yeeld and relent. And therefore seeing there is such great diuersitie both in faults committed, and natures who offend, it is no great maruaile if Gods chastisements be also diuers. Neither dooth it follow hereupon, that the greatest measure or hardest stripes [Page 353] exceed necessitie, or be more then needs. For our most wise Father, in his corrections resolueth to reforme all his children, and to free them from the greatest, as well as from the least sins, as well from those which they are most in loue with, and loathest to leaue, and from which they part with greatest paine and difficulty, as from them with which being in least league and liking, they are willing to leaue at the first admonition. And when he taketh vs in hand, he will maister the proudest heart and stoutest stomacke, as wel as that which is milde and gentle; and for this end if fewer and lighter stripes will not serue the turne, he wil inflict more and harder, neuer ceasing till he haue throughly humbled vs, brought vs vpon our knees, and made vs to promise reformation and amendment; because if he giue ouer before he haue att [...]ined vnto his end, we shall be but hardned in our stubbbornnesse, and all the stripes which we haue for­merly suffered shall be in vaine.

From whence we may conclude, that if we haue greatSect. 5. That our great afflictions ar­gue our great sinnes, either in their owne na­ture, or as they are aggraua­ted by circum­stances. or tedious afflictions lying vpon vs, either we haue great faults or great stomaches; or if we be nor guilty of hainous sinnes in their owne nature, yet wee make them hainous vnto vs by diuers circumstances; as by committing them willingly against knowledge and conscience; by continuing in them after we are admo­nished of them, and perswaded to leaue them, both by Gods promises and threatnings: and finally, when we are in such loue and league with them, that no ordinary chastisements will moue vs to leaue them. Neither let any man here say, that he hath humbled himselfe alrea­dy vnder Gods chastizing hand, and hath long agoe re­solued to forsake his sinne, and many times promised a­mendment; and yet the Lord continueth to correct him, and therefore inflicteth stripes more then necessa­ry: For thus not only the naturall child, but the child of God likewise, when they are vnder the rodde, doe [Page 354] seeke to dece [...]ue their Parents, to escape further corre­ction; yea are euen themselues oftentimes deceiued. For though in sense of present smart they resolue to a­mend, and haue some purpose to be as good as their word; yet being not throughly setled in their resoluti­ons, they are vnconstant in them; and together with their paine forget their promises. But though we may be deceiued and deceiue others, yet we cannot our hea­uenly father, because he searcheth the heart and reines, and knowing when our resolutions of amendment are flickring and vnsetled, and when they are well groun­ded, firme and constant, he doth accordingly continue his chastisements, till he hath fully confi [...]med them; vn­lesse vpon our faire promises he sometimes spareth vs for a time, that we may vpon our owne experience, see how little credit is to be giuen to them; but no sooner doth he see vs throughly setled in our good resolutions, and stedfastly purposed to forsake our sinnes, but pre­sently he casteth away his rod, and not giuing one blow more, dooth ease and release vs from all afflictions. To which purpose one saith, that God could, if he pleased, euen in the very day that we first call vpon him, lighten vs of all our load, but he deferreth to do it, till he see vs throughly humbled and amended; and til he know that our conuersion and repentance be constant, and with­out danger of flitting, he will not remoue our tribula­tion;Chrysost homil. ad pop. Anti­och. 4. de pa­ti [...]ntia. but as the Gold-smith which draweth not his gold out of the melting furnace, till he perceiueth it to bee throughly purified from the drosse, and when he seeth it purified to his mind, will by no meanes suffer it to stay there any longer, because it would but waste and loose of it waight; so dooth the Lord suffer vs to remaine in the furnace of affliction till wee bee pur­ged from our drosse of sinne, by renewing our faith and repentance; but no sooner are wee according to his purpose purified, but he pulleth vs out, and will [Page 355] not suffer vs to waste and consume our selues with sor­row, and heauinesse. And therefore let vs with patience indure our triall; seeing he who putteth vs into the fur­nace, knoweth when it is fittest time to take vs out; let vs with comfort and thankfulnesse beare all our chastise­ments; seeing we haue assurance, that we shall not haue one stripe more then our heauenly Father in his infinite wisdome seeth necessary, for the amendment of our liues and the sauing of our soules.

CHAP. XIII.
That Gods loue appeareth in the ends of our afflictions, in that [...]he vseth vs as instrumēts in thē to set forth his glory.

AND thus haue I shewed how Gods loue§ Sect. 1. That God is glorified in vs both as his soul­diers fighting his battail [...], & as his children corrected for our faults. appeareth in the measure of our afflicti­ons: now wee are to intreate of their ends, wherein the like mercie and loue of God cleerely shineth. The ends which God propoundeth to himselfe in our af­fliction [...] are his owne glory, and our good. For howso­euer the Lord is in himselfe so infinite and absolute in glory and maiesty, that nothing can be added thereun­to, yet such is his grace and goodnesse, that he is con­tent to vse vs, poore sinnefull creatures, for his instru­ments, to manifest and declare to all the world his glo­ry and praise by those things which he worketh by and in vs. The which as he powerfully effecteth in many o­ther respects, so especially by our troubles and affli­ctions; for as when a souldier behaueth himselfe vali­antly in the fight against his enemies, with inuincible courage incountring, foyling and putting them to flight, the honour of his fortitude and prowesse, re­doundeth also to his Captaine and Generall, vnder whom hee serueth: so when in this Christian warfare wee are assaulted with the enemies of our saluation, and namely with the world fighting against vs, and see­king [Page 356] to ouercome vs, sometimes with the politick stra­tagems, of prosperity, and sometimes with the downe­right blowes of aduersity and affliction: God the great Generall of our army is glorified in our christian valour and couragious magnanimity, when we doe with pati­ence, fortitude and resolution, indure all these incoun­ters and beare the brunt of this battaile, and not only vndauntedly sustaine the assaults of our enemies, but al­so do foi [...]e and put them to flight, vsing their owne wea­pons against themselues, and their force and violence for their owne ouerthrow and destruction. And that the rather, because as we fight vnder his conduct; so the weapons, armor, strength and policy which wee vse in this warfare, and whereby we are inabled to ouercome are not our owne, but such as he our grand Captaine hath imparted vnto vs. But that this point may bee the better cleared, we may more specially cōsider, that God is glorified in our afflictions, whether we consider them as the chastisements of our sins, or as tentations & trials of the gifts and graces which wee haue receiued from God. He is glorified in our chastisements; for as the sinnes which are committed by vs, who draw n [...]ere vn­to him, and are of his house and family, doe aboue all other dishonor him: so when he correcteth these sinnes in vs by troubles and afflictions, he vindicateth his ho­nour from the blasphemies of Infidels and carnal world­lings, in that he is so iust and vnpartiall, that he will not winke at sinne in them who are so neere and deere vnto him, but rather (when he goeth his circuit of visitation and assises) he beginneth first with his owne children1. Pet. 4. 17 and seruants; that by their chastisements, whose sinnes are pardoned in his Sonne, he may teach his professed enemies, who remaine still in their guilt, what they are to expect, both in this quarter sessions, on earth, and at the generall assises at the day of iudgement. And thus the Psalmist sayth▪ that the Lord is knowne by executing Psal. 9. 16. [Page 357] iudgemēt, & that both in the punishing of the wicked & chastening of his own seruants. So the Prophet Esay ha­uingEsa. 5. 16. denoūced Gods plagues against his people of Isra­ell for their sinnes, sayth, that the Lord of hoasts shall bee exalted in iudgement, and the holy God shall be sanctified in iustice. An example whereof we haue in the sonnes of Aaron, Nadab, and Abihu, who were chastened with that seuere correction of a temporary death, God gi­uingLeuit. 10. 3 this occasion hereof, by the mouth of Moses; I will be sanctified in them that come neere me, and before all the people I will be glorified: As also in Dauid, who be­cause he had dishonoured God among the Nations, in causing thē to blaspheme his name, by his hainous sins, was therefore chastened by the death of his child, that2. Sam. 12. 14 the aspersion and staine which his crimes had cast vpon the glory of God, might by his sharp correction be wi­ped away. Againe, God is glorified in the chastise­ments of his children, when as they profit and amend by his gracious corrections, not flying from him as an angry Iudge, or pursuing enemy, o [...] desperately conten­ding against him by multiplying their sinnes▪ bu [...] run­n [...]ng vnto him as vnto a mercifull Father, in hope and assurance to receiue pardon and forgiuenesse. For, the more God scourgeth his children, with the greater rea­dinesse they runne vnto him, humbling themselues vn­der his chastening hand, by vnfained repentāce for their sins, whereby they haue offended him; and crauing by feruent praier, mercy & pardon, according to that of the Prophet: O Lord in trouble they haue visited thee, they Esa. 26. 16 § Sect. 2. That Gods glo­ry is magnified in the manife­station of his power & good­nesse assisting [...] in our afflicti­ons. haue powred out a praier when thy chastening was vpō them.

Moreouer, Gods glory is magnified in the manife­station of his power and goodnesse, when as we who are weake in our selues, are so supported and vpheld by the power of Gods might, that we are able to beare and ouercome the greatest tentations; and when as be­ng in our selues cowardly and fearefull, feeble and im­potent, [Page 358] wee are so strengthened and incouraged by his spirit assisting vs, that we are able to stand against all the malice and might of Sathan, the world and wicked men, and notwithstanding all the afflictions which wee en­dure, and per [...]ecutions which they raise against vs, doe put them to flight and obtaine the victory. Neither is this power and goodnes of God so manifested or mag­nified in our prosperity, either by others or by ourPsal. 30. 6. selues; for then we seeme to stand in our owne strength, and to haue little need of Gods assistance, when as wee haue in outward appearance no enemies to assault vs, but are walled and fenced in, on euery side with abun­dance of worldly benefits, as honors, riches, friends, health, strength, liberty and the rest: but when wee are assaulted with these mighty and terrible enemies, and haue an heauie and sensible weight of tentations laide vpon vs; and withall feele and finde in our selues nothing but feeblenesse and faintnesse, ter­rour, and cowardise; if vvee beare this insuppor­table burthen without fainting, and valiantly resist these our enemies, vntill we haue put them to flight and obtained victory; then is Gods power manife­sted in our infirmity; whose treasures of great faith, patience, strength and christian courage▪ are caried in vs as in earthen vessells▪ that the excellency of these vertues and 2. Cor. 12. 9. & 4. 7. power might be of God and not of vs, as the Apostle spea­keth. Finally when with the same Apostl [...] we can say, that we are afflicted on euery side, yet we are not in distresse; in pouerty but not ouercome of pouerty; persecuted but not for­saken cast downe but perish not, and yet are vnable of our selues to beare the least waight, or to sustaine the assaults of our weakest enemies; then are we necessarily driuen to giue all the glory vnto God, and to cry out, that it is Psal. 44 3. 5. 6. 7. 8. not our owne arme that saueth vs, but Gods right hand and arme and the light of his countenance because he had a fa­uour vnto vs. And againe, through thee haue we thrust back [Page 359] our aduersaries, by thy name haue we tr [...]den down them that rose against vs. For I doe not trust in my bow, neither can my sword saue me. But thou hast saued vs from our aduersa­ries, 2. Cor. 10. 17. Psal. 115. 1. and hast put them to confusion that hate vs. Therefore will we praise God continually, and will confesse his name for euer. Then will he that glorieth & reioiceth, reioice and glo­ry in the Lord, and say with the people of God, not vnto vs ô Lord, not vnto vs, but vnto thy name giue the glory. Yea then will others also acknowledge to Gods glory, that it was hi [...] power alone which supported vs in our weaknesse and inabled vs with patience to beare so greatEsa. 25. 3 4. tentations. According to that of the Prophet, Therefore shall the mighty people giue glory vnto thee, the city of the strong nations shall feare thee, for thou hast been a strength vnto the poore, euen a strength to the needy in his trouble; a refuge against the tempest, a shadow against the heat &c. And as Gods mercy and power is magnified by suppor­ting vs in our afflictions; so also when being oppressed with their vnsupportable waight, and brought into des­perate dangers, he aboue all hope and strength, granteth deliuerance. For then we acknowledge with Hannah, 1. Sam 2. 6. that the Lord killeth and maketh aliue, bringeth downe to the graue and raiseth vp, and are ready according to the example of Gods saints to sing vnto his praise songs of deliuerance. And this is the end why the Lord doth cha­stise our sinnes by troubles and afflictions, that we might glorifie him by our prayers & praises, and he might glo­rifie himselfe in our marue [...]lous deliuerance, according to that of the Psalmist, call vpon me in the day of trouble, so will I deliuer thee, and thou shalt glorifie me An examplePsal. 50. 15. whereof we haue in the people of Israell, who being in grieuous bondage cried vnto the Lord for help and free­dome,Ex. 2. 23. 24. & 9 16. 14. 4. & 15. 1. and the Lord not only glorified his loue and mer­cie in hearing their crie and mone, and deliuering them out of their seruitude and misery, but also his power and iustice in plaguing and ouerthrowing their enemies and [Page 360] oppressors. And so likewise the people glorified God, both in flying vnto him by prayer in their distresse, as vnto their only refuge; and also being freed, by singing vnto him songs of thanksgiuing for their great deliue­rance. Thus our Sauiour saith of the blind man in the Gopell, that this iudgement was laid on him, not for the punishment either of his owne or parents sinne, but that the works of God should be shewed on him, both in his tem­poraryIoh. 9. 3. triall or chastisement, and by the miraculous re­storing of his sight. And thus he speaketh of Lazarus, that his sicknesse was not vnto death but for the glory of God and that the sonne of God might be glorified thereby, whenIoh. 11. 4. as it serued as an occasion to manifest the infinite pow­er of his diuine nature, by raising him from death to life. Finally Gods wisedome, power and goodnesse, are mani­fested and magnified in our afflictions, when as contrary to their owne nature he turneth them to our good euen the confirming & increasing in vs of all his spirituall gra­ces and the euerlasting saluation of our soules. For what doth more shew and extoll the infinite wisedome and omnipotency of God, then to be able to bring good out of euill, light out of darknesse, sweetnesse out of bitter­nesse, and blessings out of curses? then to make of a dead­ly poison a wholesome medicine, to turne the punish­ments of sinne into meanes of furthering vs vnto the re­wards of righteousnesse, and of the path of perdition which led vnto hell, to make a direct and p [...]ain way vntoAct. 14. 22. the kingdome of heauen?

Thus also is the Lord glorified in our afflictions as§ Sect. 3. That God is glorified in our afflictions as they are trialls of his spirituall graces Ioh. 21. 19. they are trialls of our graces, and vertues which we haue receiued of him; for seeing he is the author of them all, therefore when being tried they appeare and shine in vs the glory of their excellency chiefly redoundeth to him that gaue them. And as the excellency of the work doth manifest the skill of him that made it; so these vertues and graces being not our owne, but the excellent work­manship [Page 361] of Gods holy spirit, doe much magnifie the au­thor of them when being tried their worth is discouered And therefore after the Lord hath made for vs an excel­lent armour of his spiritual graces, which is high proofe and sufficient to beare and beate backe all the fiery darts of sathans temptations, the piercing bullets of worldly prosperity, and these swords and speares of outward crosses and afflictions; and hath buckled this armor close vnto vs by his holy spirit; then doth he exercise vs in his warfare against the enemies of his glory and our saluati­on, & suffereth them to bend against vs al their strength, and to assault vs with all their weapons, darts and shot, that so our armour being tried and in triall approued, he may haue the honor that made it, and put it on vs. Againe whilst we enioy worldly prosperity, and haue allIob 1. 9. things according to our hearts desire, we doe with Iob lie open to the slander of sathan and wicked men, who are ready to say that we doe not serue the Lord, & yeeld obedience to his commandemēts, because of any good­nesse and excellency which is in himselfe; or for any con­science of our duty, or any loue which we beare vnto him for his owne sake, as being our chiefe happines, and the supreame end of vs and all his creatures; but because he hath hedged vs in on all sides, multiplied on vs earth­ly benefits and as it were hired vs, to serue him with the present wages of worldly things, not out of any loue to him, but out of selfe loue, to attaine vnto some prefer­ment which we ambitiously aspire vnto, or to obtaine some temporary profit or pleasure which we desire; ther­fore doth the Lord strip vs of these worldly blessings, and loadeth vs with troubles and afflictions for the tri­all of our faith, loue and obedience, to the end that it may appeare that we serue him freely, for that excellency and goodnesse which we see in himselfe, and not for selfe loue and outward respects, by which our seruice he is chiefly glorified; for when being stripped of all world­ly [Page 362] benefits, we can with Iob blesse the Lord; when with him we can say, though he kill me yet will I trust on him; Iob. 1. 21. & 13. 15. Psal. 44. 22. Act. 5. 41. when we can professe with the people of God, that not for our own, but for Gods sake are we killed al the day long; and with the Apostles reioyce, because he thinketh vs worthy to suffer for his name any misery or affliction; then doe we giue glory vnto God by acknowledging his owne worth and excellency, when we think nothing too much which we suffer for him; then doe we confesse him to be the chief goodnesse, when as we are glad, euen by our miseries to manifest and magnifie his glory and maiesty.

Now the consideration hereof, that God is glorified§ Sect. 4. That it is a great comfort in our affl [...]cti­ons to consider that God is glo [...]ified by them. Psal 44. 22. Act. 5. 41. in our afflictions, may serue as an effectuall argument to make vs beare them, not only with humility and pati­ence, but also with ioy and thankfulnesse; seeing we may say with the people and Church of God, that we do suf­fer, not for our sinnes, but principally for Gods sake, that he may be magnified and glorified in our afflictions. An example whereof we haue in the holy Apostles, who re­ioyced in their afflictions and persecutions, because they were thought worthy to suffer for the name of Christ.2. Cor. 11. 16. 23. And especially in the Apostle Paul who intending som­what to boast himselfe for the gracing of his Apostle­ship, doth chiefly glory in his afflictions, because in them God was glorified; euen as elsewhere he reioyceth in his infirmities and afflictions of mind, that the power of Christ might be magnified in his weaknesse; and taketh pleasure in his infirmities, reproches, necessities, perse­cutions and anguish for Christs sake, because in his grea­testChap. 12. 9. 10. weaknesse he was strong in him. Which examples we are bound to imitate for diuers causes: for first the Lord is our creator who gaue vs our being and made vs of nothing, that we might serue as instruments for the set­ting forth of his glory, according to that of the Pro­uerbs; The Lord hath made all things for his owne sake, yea Pro. 16. 4. [Page 363] euen the wicked for the day of euill. If therefore we can by any meanes aduance his glory, though it be by our own smart and paine, we haue iust cause of comfort and re­ioycing, seeing whilst we glorifie our creator we attaine vnto the end of our creation. Secondly he is our redee­mer1. Cor. 6. 20. and Sauiour who hath bought vs with the precious price of himselfe, that not being our owne, but his that bought vs; we might glorifie him both in our soules and bodies, as the Apostle speaketh. And in this respect he also tel [...]eth vs, that none of vs liueth to himselfe, neither Rom. 14. 7. 8. doth any die to himselfe; for whether we liue we liue vnto the Lord or whether we die we die vnto the Lord; and that whe­ther we liue or die, we are the Lords. Seeing therefore we are the Lords, by a double right, both because he hath created vs of nothing, & hath also bought vs, who had sold our selues to sinne and sathan; and that to this end that we should become his seruants, and in all things seeke the aduancement of his glory, great reason we haue to reioyce when any occasion is offered whereby we may glorifie him our Lord and redeemer, whether by prosperity or aduersity, honor or dishonor, sicknesse or health, imprisonment or liberty, life or death: and that whether we consider the greatnesse of the price which he gaue for our redemption, namely himselfe for vs; or the euils and miseries from which he hath deliuered vs, to wit, the wrath of God, the curse of the law, and eternall death and condemnation of body and soule in the fire of hell. For well may we with comfort and patience yea with ioy and thanksgiuing suffer afflictions that his ho­ly name may be glorified; seeing he hath been content to suffer much more grieuous punishments in the whole course of his life, as hunger thirst, wearinesse, persecution the wrath of God and death it selfe, that he might by his sufferings procure our glory; well may we reioice and triumph in our momentany and light afflictions which aduance the glory of our redeemer, who hath deliuered [Page 364] vs by his death and obedience from the intollerable and euerlasting torments of hell fire: especially considering, that this was the end of his paying so great a price for vs, that being bought, we might become his seruants, and he our Lord, whom we are to glorifie in all we doe or suffer. For so the Apostle saith, that Christ therefore di­ed Rom, 14 9. and rose againe and reuiued, that he might be Lord both of the dead and the quicke, and that we are predestinate vnto eternall happinesse in Christ, that trusting in him we should be to the praise of his glory; and finally that heEph. 1. 12. 14. purchased the possession of heauenly felicity for vs, not only to glorifie vs, but that we also might aduance his praise and glory. To conclude this point, the Lord is our summum bonum, and chiefe happinesse, and his glory is the supreme end of all things. In regard whereof we are to reioice in our afflictions which tend to the manifesta­tion of his glory, seeing thereby we attaine vnto our chiefe end. Yea we should desire rather in this respect to be excluded out of the ioyes of heauen, and to perish e­uerlastingly;1. Cor. 10. 31. then that Gods glory vnto which all things are destinated, as vnto their chiefe end, should be blemi­shed or impaired: as we may see in the example of Moses who rather then he would haue the name of God disho­nored among the nations in the destruction of the peo­ple of Israell, desired to be rased out of the booke of life.Exod. 32. 32. As also in the Apostle Paul, who in penning of the holy Scriptures by the immediate inspiration of Gods holy spirit, which priuiledged him from erring through blind and preposterous zeale, did earnestly wish to be an Ana­thema, or one separated from Christ, and the euerlasting ioyes of his kingdome, on this condition that God might be glorified in the saluation of the people of theRom 9. 3. Iewes. And therefore if we ought to be content, though we should be depriued of euerlasting saluation, and be subiected vnto euerlasting punishments, that God may be glorified in vs; then how much more should we en­dure [Page 365] with patience and comfort the losse of worldly ioies, and the smart of these short & light afflictions whē Gods glory is hereby manifested; although we should neuer haue further benefit of our sufferings not reward of our patience? But yet much more haue we cause of1. Sam. 2. 30. reioycing and glorying in these our afflictions; if we fur­ther consider, that if we thus honor God in suffering for his glory, he will eternally honor vs; if we glorifie him on earth, in the quiet and comfortable bearing of our crosse, he will glorifie vs in his heauenly kingdome and crowne our patience with endlesse happinesse. If we ho­nor our sauiour in our suffering with him, he will honor1. Tim. 2. 12. vs in our raigning with him. And finally if with comfort and ioy we doe for Gods sake beare our crosse which he laieth vpon vs, then shall these light and momentany af­flictions cause vnto vs a far most excellent and an eter­nall2. Cor. 4. 17. waight of glory, as the Apostle speaketh.

CHAP. XIIII.
That God by our afflictions doth much aduance the good of our neighbours.

THe other end of our afflictions is ourSect. 1. That our neighbours haue good by our afflictions as they learne by them to feare God in his iudgements. owne good, or the good of the elect; and that whether we consider our neighbors, or our selues. For the Lord our great King and commander re­specteth vs, not only as we are priuate and particular men, but as we are sub­iects of the same kingdome, and members of the same body: and therefore as he doth communicate his bene­fits vnto vs, not for priuate vse alone, but for the good of the whole christian common wealth; so also he infli­cteth his chastisements vpon the particular members of this body and society, that they may redound to the vse and benefit of all the rest. And this the heathen man couldPlato in Gorg. [Page 366] discerne by the light of nature; calamities (saith he & pu­nishments are very profitable both to those that suffer them, & those that see them; for both by them are made better, they by paine, and these by example. As therfore the skilful Musition doth strain his strings not to break them, but to bring them to their perfect sound, that not only himselfe, but also all the standers by may take de­light in their melodious harmony: so the Lord doth, as it were, stretch and straine vs with troubles and affli­ctions, not to cracke our patience, or to breake vs with their stresse, but to bring vs to our best perfecti­on, that not only he may delight in vs when we sound out vnto him, the harmonious musick of his praises, but also may make all our neighbours the better with the sweetnes of our melodie. But this will better appeare if we insist in some particulars; for first others receiue benefit by the afflictions of the faithfull, in that they learne hereby to feare God, when as they see his righte­ous iudgements, seeing he winketh not at sinne in those who are dearest vnto him, but whippeth and chasteneth them for their amendment; and therefore if he so se­uerely correct the slips and infirmities of those whom he so tenderly loueth, how grieuously will he punish the hainous crimes of wicked men who are as yet at en­mity with him: vnlesse they preuent their destruction by vnfained repentance? according to that of the Apo­stle; If iudgement begin at Gods owne house and family, 1. Pet 4. 17. what shall be the end of them that obey not the Gospell? If he deale so sharpely with those whom he iustifieth and acquitteth, what rigour are they to expect who shall ap­peare before him in their guilt of sinne at the last iudge­men? If hee make them thus to smart for their sinnes whom he loueth, & in whom his soule delighteth; what torments hath he prepared, for those whom he hateth and abhorreth? But especially they receiue fruite and benefit by their afflictions, who are of the same society [Page 367] and houshould of faith; for as in the same familie, when one of the children or seruants are iustly corrected for their faul [...]s, it moueth all the rest (if they haue any grace in them) to reuerence the father & master of the family, and to carry themselues so, as they may auoide his displea­sure; and as schollers in the same schole, when they see one of their fellowes whipped for their negligence, doe (being warned by his example) become the more dili­gent in learning their lesson: so the children and ser­uants of God, and disciples of Iesus Christ, when they see any of their company chastened by the hand of God they are moued hereby to feare and reuerence him, seeing hee is such an one as will not bee dallied with, but expe­cteth and requireth obseruance and duty of all whom he admitteth into his house, and family.

Secondly, others take profit by the afflictions of the§ Sect. 2. Secondly, our afflictions bene­fit others, as they serue to restraine them from commit­ting the same sinne which they see puni­shed in vs. faithfull, whilest by their example they are restrained from the committing of sinne, especially of those faults which they see corrected in their fellowes, least they also tast of the same cuppe: and that the rather, because if they take not warning by their chastisements, they are iustly to expect double payment, both because they are culpable of the same faults, and because they are not re­formed by their example. For as the wise commander, finding a great parte of his army guilty of such faults, as are by no mea [...]e [...] to goe vnpunished, and yet is so graci­ous, that hee will not haue all suffer the same punishment who are guilty of the same offence, as not ayming at their smart and paine, but at their reformation and a­mendement, doth decimate, or cull out the tenth per­son of the delinquents, whom hee chasteneth, for the ex­ample of all the rest: so our Lord of hoasts, and captaine generall, seeing many in the Church militant, guilty of the same faults, and on the one side, k [...]wing that con­niuency would emboulden his souldiers in sinne, worke neglect of duty, and bring all disorder and confusion in [Page 368] his roiall armie, and on the other side, being in his owne nature so gracious, that hee will not let his corrections exceede necessity, either in their measure, or extent,; doth vsually chasten one, of many that offend, that by his example the rest may bee brought to amendment. But if any vn [...]ouched, take no warning by others corre­ctions, and continue in his faultines, though God hath giuen him this meanes to reforme him, then is hee like to haue his punishment doubled, and to suffer both for his sinne, a [...]d his secure neglect of Gods seuerity to o­thers, and mercy to himselfe. And thus God chastened seuerely Moses, and Aaron for their diffidence and dist­rust in his prouidence, that others might beware of the like infidelity: thus hee sharply corrected Dauid for his adultery, and murther, that others by his example might flee vncleanes, and the shedding of inocent blood. So he turned Lots wife into a pillar of salt, that others by her example might take heede of too much worldlines, and loue of earthly things: to which purpose our Sauiour bids vs to remember Lots wife, that being warned by herLuk. 17. 32. punishment, wee doe not as wee are traueiling out of this Sodom of sinne, for the safegard of our soules, looke backe to the baits of worldly vanities, which will but al­lure vs to thinke of returning. For to what end (as oneVt quid enim in statuam s [...]lis versa est, si non homines condit vt sapiant? er­go exemplum illius malum, tibi sit bonum si caueris. Aug. in Psal. 83. enar. saith) was shee turned into a piller of salt, but that being seasoned with her example, wee might become the wi­ser? and therefore her ill example becommeth good vn­to thee, if thou takest warning by it. But most plaine­ly is this expressed by the Apostle Paul, who hauing spo­ken of many sinnes committed by the Israelites in the wildernes, and withall of those great crosses and calami­ties which the Lord for these offences inflicted on them; saith, that all these things came vpon them for ensamples, 1. Cor. 10. 6. 11. and were written to admonish vs, vpon whom the ends of the world are come, to the intent that wee should not lust after euill things, as they also lusted.

Thirdly, others are much benefited by the afflictions§ Sect. 3. Thirdly, our afflictions pro­fit our neigh­bours, as they serue to mani­fest Gods gra­ces in vs, and make vs exam­ples of piety vnto them. of the faithfull, because in their fiery triall, Gods graces and gifts clearly shining in them, they are made vnto them notable examples, and presidents for their imitati­on. For the Lord pitying our ignorance in the way of vertue, especially when it lieth through the deserts of af­flictions, and knowing how vncouth in it selfe it is vnto vs, doth cause others whom hee hath taught this way, to goe before vs (euen as hee causeth vs also when wee haue learned it, to goe before others, who follow after vs) that the path being beaten and made plaine, may more easily bee found of those who are to trauaile it. For ex­ample, thus doth the Lord by afflictions make manifest the faith, affiance, hope, loue, patience, obedience, and such like graces, which hee hath bestowed vpon others, that wee admiring and louing them, may seeke and labour after them, and so carry our selues alike vertuously when wee come into the like trials; and as a man hauing ligh­ted a candle, doth not hide it in a hole, or as our Sauiour speaketh, put it vnder a bushell; but setteth it in a candle­sticke, that by the light thereof, they of the family may bee guided, and directed; so the Lord hauing put into these chosen lampes, the oile of his graces, which being kindled with the fire of afflictions, doth giue a great and glorious light, he would not haue them to shine to them­selues alone, or to the Lord, who delighteth in their brightnesse, but hee placeth them like lights on a hill, which giue direction to all passengers, or like candles on a table for the vse and benefit of the whole family. And thus God tried Abraham when he willed him to sacrificeGen. 22. his sonne, that wee by his example might learne faith and obedience, if wee should bee called to the same rriall. Thus hee tried Moses, both with the prosperity, and af­flictionsHeb. 11. 25▪ of Aegypt, that wee might learne to make his e­lection, chusing rather to suffer aduersity with the peo­ple of God, then to enioy the pleasures of sinne for a [Page 370] season: and esteeme the rebuke of Christ, greater riches, then th [...] treasures of this earthly Aegypt, because we haue respect to the recompence of reward. Thus was Dauid afflicted, that wee might learne by his example, when we are in our greatest distresses, and fors [...]k [...]n of all worldly helpe, to comfort our selues in the Lord our God; and when1. Sam 30. 6. we are in most desperate dangers, to humble our selues before him, and to submit our willes and states vnto his good pleasure, saying, Behold here I am, let him doe mee 2. Sam 1. 5. 26. as seemeth good in his eies. Thus God afflicted Iob, that hee might bee vnto vs a patterne of patience, and that we might learne by his example to praise God in all our l [...]sses, and though hee should kill vs, yet to put our trust in Iob 1. 21. and 13. 15. him. As also that by so gracious a c [...]uerance of [...]m out of such great troubles and miseries, wee may bee assu­red that God who is euer one, & the same, without change or shadowe of change, will also deliuer vs if wee waite and depend vpon him. To which purpose the Apostle Iames propoundeth his example vnto vs. Behold (saithIam. 5. 11. hee) wee cout them blessed which endure. Yee haue heard of the patience of Iob, and haue knowne what end the Lord made; for the Lord is pittifull and mercifull. Finally, thus was Steuen persecuted to the death, that by his example, wee might learne to giue our liues for the name of Christ, and the Gospell; and to pray for our persecutors and tor­mentors. And thus Peter, Iohn, and Paul, persecuted, andAct. 5. 41. euen loaded with miseries and afflictions, that wee might by their example learne to reioice in all our tribulations,2. Cor. 11. 16. 7 to triumph ouer all worldly miseries, and in respect of the manifould benefits, which wee receiue by our crosses and afflictions to boast & glory in them. And that this vse & benefit is to bee made of the afflictions of these holy seruants of God, it may appeare in that not only the Scriptures propound their example to this end, but exhort also vs to imitate and follow them. So the A­postle Iames, perswading to patience in afflictions, bid­deth [Page 371] to take vp the Prophets for an example of suffering aduersity, and of long patience, which haue spoken in the Iam. 5. 8. 10 name of the Lord: and our Sauiour Christ willeth vs to reioyce in our sufferings for his sake, not only because our reward is great in heauen, but also because we haue Gods holy Prophets, who were so dearely beloued of him, copartners with vs in such like persecutions. AndMath. 5. 12 thus doth the Apostle propound the manifold examples of Gods saints, who indured many trials, afflictions and persecutions of all kinds, that wee who follow in these after ages, being compassed with so great a cloud of witnesses, should cast away euery thing that presseth downe, and the sinne which doth so easily beset vs, and notwith­standing all worldly hinderances, run with patience the race that is set before vs. So the Apostle Paul sayth, that Heb. 11. 35, 36 & 12. 1. 2. Cor. 1. 6. whether he were afflicted it was for the Corinthians consola­tion & saluation, which was wrought in the enduring of the same sufferings which he suffered, or whether he was com­forted it was for their consolation and saluation. By all which it appeareth, how behouefull the afflictions of some of the faithfull, are for the vse and benefit of all the rest, seeing they become patterns and examples for their imitation, and haue their vertues and graces by these trials discouered, that whereas before they were profitable onely to themselues, and enioyed alone the comfort of their owne light, now they shine also vnto others, and incourage them to vse all good meanes that they may attaine vnto the like brightnesse and perfecti­on. To which purpose one sayth, that it was necessary,Gregor. Moral. lib. 3. cap. 2. that holy Iob who was onely knowne vnto God and himselfe, how much hee excelled in vertue and pietie, should by his afflictions be knowne vnto all the faith­ful that he might be a president for their imitation. Nei­ther could he haue beene an example of vertue vnto o­thers, if he had continued in his prosperous estate with­out any triall or tentation.

And another affirmeth, that if Sathan had not pier­ced, [Page 372] and (as it were) bored holes through his body withNisi Satan Io­bi corpus plagis perf [...]rasset, ra­d [...]j intrinse­cus non renitu­issent. &c. Chrisost. serm. ad pop. 5. To. 4. Aug. de Gen. ad literam lib. 3. cap. 15. all those plagues and punishments which hee inflicted on him, the bright beames of his graces would haue beene hidden within him, and would not haue shined vnto vs, if he had neuer sate downe in the ashes, we had neuer come to the knowledge of his spirituall riches. And another sayth, that the faithfull are afflicted to this end, because they are to be propounded as examples of patience for the benefit of all the rest: and as other of the faithfull are thus by their afflictions profitable vnto vs, so are we in ours alike profitable vnto others, if in the fiery triall, Gods graces, and the good vertues which we haue receiued do shine vnto them. For, if like spices we be punned in this morter of afflictions, the odori­ferous smell of our spirituall graces, which before were scarce discerned, doth now spread abroad, to the com­fort and refreshing of all that stand about vs; and wher­as if like roses we grow vntouched, we doe but for the present send forth some sweet smell to those who are next vnto vs: contrariwise, if we be distilled with the fire of afflictions, we shall yeeld sweet waters of dura­ble comfort, euen to those who are farre distant, and such as liue in after-ages, when by report this sweet o­dour of our fame shall come vnto them. And thus the Apostle sayth of himselfe, that his bands in Christ were famous throughout all the iudgement hall, and in all other Phil. 1. 13. 14. places, insomuch that many of the brethren in the Lord, were imboldned by his bands, so that they durst more frank­ly speake the word.

Yea, not onely haue the faithfull much benefit by§ Sect. 4. That we bene­fit our neigh­bours in our afflictions, as they are pat­terns of hu­mane frailty. the afflictions of others of the same family; as they are vnto them notable examples for their imitation, when as they see the beames of Gods graces shining in them; but also as they are patterns of humane frail­ty, whilest in their afflictions they bewray their im­patience and their infirmities; for what comfort could any man now haue in bearing his crosse with so [Page 373] great weaknesse and imperfection, if he did not discerne that Gods dearely beloued seruants and great worthies had shewed the like frailty? Whereas when wee see in Iob (the patterne of patience) so much weaknes and im­patiency, by fits, when he was most pinched with his waight of affliction oppressing him; when as wee be­hold Dauid (an example of pietie, and man according to Gods owne heart,) in his great afflictions as a man for­lorne, forsaken of God, and in a desperate condition; Elias desiring by death to be freed from a troublesome life; Ionas fretting, fuming and euen chiding with God, because he thought himselfe impeached in his credit and reputation; and Ieremy a worthy Prophet, cursing the day of his natiuity, because he came forth of the wombe to Ier. 20, 18. see labour and sorrow, that his dayes should bee consumed with shame; then are we comforted after we haue in the like crosses bewrayed our infirmities, if with them, when the conflict is ouer, we returne vnto our selues, and bewaile these slips and falls by true repentance. And as we haue this consolation by others, so haue our poore weake brethren the like by vs, when being adorned and well furnished with Gods gifts and graces, we doe not­withstanding in our afflictions bewray our weaknesse and frailty, whereas if they had only experience of their owne infirmities and imperfections, and could not ob­serue the like in other of Gods seruants, whom they acknowledge indued richly with his graces, and nota­ble instruments of his glory, they would easily con­clude,§ Sect. 5. That our affli­ctions benefit our neighbours when by them they are broght to see Gods per­fections in our imperfections, that they may glorifie him in them. that they are not in the number of the faithfull, but in the ranke of the damned and reprobate; and so the waight of their sinnes and an euill conscience, being added vnto the already-heauy burthen of affliction, would ouerwhelme and presse them downe into the bot­tomelesse gulph of desperation and perdition.

Moreouer, other of the faithfull haue much profit and benefit by our afflictions as they are occasioned [Page 374] hereby to acknowledge, prayse and magnifie Gods power appearing in our weaknes, his wisedome in our simplicity and feelinesse, and his goodnesse and the ver­tue of his graces, in our frailty and naturall corruption; for when as they plainly see, that we who are weake and impotent of our selues, and ready to faint and fall vn­der the lightest burthen, do neuerthelesse stand stoutly and couragiously in the greatest tentations▪ and vnder the heauiest waight of afflictions, they are forced to ascribe the glory to God, by whose power we are sup­ported;2. Cor. 1. 11. and when they behold vs deliuered out of all our troubles, who in respect of all outward helpes, were in a desperate condition, they are necessarily here­by moued to giue God the prayse, by whose wisdome and might we are deliuered. And as when we see one of our friends and companions, whom we knew weake, impotent and vnskilfull in all feates of actiuity, wrast­ling with a mighty and cunning aduersary, we presently giue him ouer in our thoughts as foyled, shamed and o­uerthrowne; but if contrary to our expectation, hee foyle and cast downe his strong and skilfull enemy, we so triumph in his victory, as that wee giue the chiefe prayse vnto the master of the masteries, from whom he hath had his ability and cunning: so when we behold any of our brethren, whom we know to be naturally weake, impotent and impatient of the least paine, com­bating & wrastling with our puissant enemie the world, who striueth might and maine to ouerthrow them, with those powerfull forces of miseries and afflictions, as we cannot but giue them ouer for vanguished, if we respect their owne skill and strength; so when contrary to ex­expectation we see them get the victory, and ouerthrow their enemy; as we haue iust cause to applaude them and to reioyce in their conquest; so most of all, to prayse and magnifie the Lord, from whom alone they haue re­ceiued all their strength and skill.

Finally, others haue fruite and benefit by our affli­ctions,Sect. 6. That by our af­flictions we are made compas­sionate and more ready and able to comfort others. both because our harts are made tender by them, and apt to pittie those whom we see subiect to the like miseries; and also because after we are deliuered, we are able out of our owne experience to comfort them with those consolations wherewith we our selues haue beene comforted. For, in the former respect it may truly be sayd of pitie and mercy, as of loue and charity, that they begin at home; neither is euer a man so pitifull and mercifull vnto those whose case is miserable, as when himselfe hath beene pinched with the like miseries; nor is there any place in his heart for compassion of others griefes, till passion and suffering of the same euils haue beene there before. And for the other it may be affir­med with like truth▪ that there is no man so fit to com­fort others, as he who speaketh out of his owne expe­rience, raising vp their deiected minds with those conso­lations, wherwith himselfe hath formerly bin comforted and refreshed. For, as in the body, the same salue serueth for the some sore, and the same medicine for the same disease, though they be applied to diuers persons, so that respect be had to fit them to their strength, constitution, and temperature; and therefore no Phisition is more a­ble to cure another man, then hee who hath first cured himselfe of the same disease; because vnto his art is ioi­ned experience, whereby it is made perfect: so in the minde, the same consolations are most fit for the same crosses, so that there be a wise consideration of the dis­position and spirituall constitution of the parties to whom they are applied. And therefore when we com­ming to comfort others, can out of our owne experi­ence say, I my self haue been thus afflicted; and thus, and thus did I receiue consolation and was strengthened in patience to beare my crosses: These & these great things did the Lord for me in the time of my trouble, thus did he strengthen me in my greatest weaknesse, and thus [Page 376] did he support me with his might, when being feeble in my selfe I was ready to faint and fall; thus was I refre­shed with spirituall consolations and the inward fee­lings of Gods loue and mercy, and thus did he power­fully deliuer me, when in respect of all outward meanes my case was desperate. These comforts, as they will be in all likelihood more effectuall to cure a diseased mind, because they are approued by experience; so will the sicke patient more willingly take them, when he know­eth that his Physition doth not try new conclusions out his art and theory, but doth practise out of his owne experience, prescribing the same medicine to his pati­ent, where with himselfe being so affected was lately cu­red. And thus doth Dauid, being deliuered from his troubles comfort others out of the experience which he had of Gods mercies. I sought the Lord (sayth he)Psal 34. 4, 5, 6 and heheard mee, yea he deliuered me out of all my feare: and how effectually this would be for this vse, he shew­eth in the words following; they shall looke vnto him and runne vnto him, and their faces shall not be ashamed, saying; this poore man cryed and the Lord beard him, and saued him out of all his troubles. The Apost. Paul sayth plainly, that God comforted him in all his tribulations, that hee might be able to comfort them who are in any af­fliction, by the comforts wherewith himselfe was comforted 2. Cor. 1. 4. of God; and that he was afflicted for the consolation & saluation of the Corinthians, which was wrought in the induring of the same sufferings which he also suffe­red. Yea, thus was the great Physition of our soules, Iesus Christ, the better inabled to raise vs, fainting in our infirmities, with the cordials of comforts, by ha­uing first in himselfe experience of our griefes and mise­ries: for as the Apostle sayth, in that he suffered and was Heb. 2. 18 tempted, he is able to succour them that are tempted. And therefore if Christ himselfe, as he was man and our Me­diatour, though he were most exquisite in skill, had need [Page 377] for the full perfecting of it to haue experience of our tri­alls and tent at ons, that so he might be the better inabled to relieue and comfort vs in all our afflictions and di­stresses; how much more need haue we of this experience that we may be fitted to giue consolation vnto others, seeing we come infinite degrees short of him in skill and wisedome?

And thus it appeareth that our neighbours and bre­thren who are of the same houshold of faith, children of§ Sect. 7. That the good of our brethren by our afflicti­ons shold much comfort vs in suffering them. the same heauenly father and fellow members of the [...]ame head Iesus Christ, doe receiue many singular bene­fits by our troubles & afflictions, and that when we are like fruitfull grapes preffed with the waight of tribulati­on, they doe drinke from vs the pleasant wine of conso­lation, whereby their fainting hearts are cheared and refreshed. The consideration wherof should much com­fort vs in all our crosses and calamities, because they not only tend to the aduancement of Gods glory, but also redound to the vse and benefit of those who are so neere and deere vnto vs. For if we are bound by the law of charity to loue our neighbours, as we loue our selues; and if we come into the world that we should not liue for our owne benefit, but for the good of euery one of that christian society, whereof we are parts and members; then ought we as much to reioyce when we haue any occasion of aduancing the benefit of euery one who li­ [...]eth in the Church, as if it [...]ended to our owne priuate profit, and did much further vs in our owne particular. Wee see that euery true member of the body doth suffer much with all cheerfulnes for the good of a fellow mem­ber, and is content to indore any torture and torment, euen to the separation of it selfe from the rest, for the good and preseruation of the whole body; and we may perceiue that the same affection and loue is in the spiri­rituall members of the mysticall body of Iesus Christ, as we haue shewed in the example of Moses and Paul, who [Page 378] as they induced much with patience for particular mem­bers, so they wished to be out off and separated for the welfare and saluation of the whole Church. We hear also the same Apostle teaching vs, that it is the nature of true charity not to seek her [...]shings, but suffereth all, and in­dureth all, for their saken whom it loueth and affecteth. And therefore we must be ready to seeke others good as well as our owne and with patience and cheerfulnesse to indure crosses and afflictions, which we see so much to aduance their profit and benefit, or else we must con­clude hat we are destitute of charity, and consequently of all sauing grace, and that we are no true members of Iesus Christ. But with much more comfort and spirituall reioycing may we beare our crosse, when as we further consider that it doth aduance the good, not of one alone, but that our single sufferings are fruitfull vnto many; and that not in any equality of proportion, seeing our bodily sufferings redound to the good of their soules, our corporall tribulations tend to the inriching of them with spirituall graces, and our temporary, light and mo­raentany afflictions doe further them in attaining vnto that far most excellent and eternall waight of glory. Wherein we haue our sauiour Christ an example for our imitation, who with all alacrity and ioy suffered for vs all the miseries of a wretched life, and the vnspeakable torments of a cursed death that by his miseries he might aduance our happinesse, & by the torments of his deathCol. [...]. 24. might procure for vs heauenly ioyes and euerlasting life. Or if we thinke him a president and patterne aboue our pitch and reach, let vs set before vs the example of his holy Apostle, who ioyed in his afflictions which he enduerd for the Churches sake. Now I rei [...]i [...]e (saith he) in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake which is the Church. Where by the rest, [...] [...] which is behind of the afflictions of Christ, we are not to vnderstand the remainder of [Page 379] Christs sufferings, which he suffered for the redemption of the Church and the satisfaction of Gods iustice for sin: for these sufferings Christ himselfe alone indured and perfectly finished: but whereas there are two kinds of the sufferings of Christ, the one borne by himselfe alone, as out head for the redemtion of his body, which was his owne peculiar part, allotted vnto him by the decree of his father, for the satisfying of his iustice for our sinnes: the other to be borne by his Church and faithfull peo­ple, who are his mysticall body, of which sufferings e­uery particular member hath his part and share appoin­ted vnto him by the same decree of God; this place is to be vnderstood of afflictions of this l [...]tter kind, and not of the former; in which regard the Apostle calleth them here the afflictions of Christ, & not the sufferings: so that the meaning is, that as Christ himselfe suffered those first and chief afflictions for the redeeming his Church, whichRom. 8. 729. [...] was his owne part appropriated vnto him: so the Apo­stle suffered his part in the remainder of these afflictions which were to be suffered in his body, that it might be conformable to him the head in sufferings, vnto whom it was afterwards to be conformable in glory. TheAct. 9. 4. which afflictions are called the afflictions of Christ, be­cause he suffereth with euery member, as being the head of the whole body, as apeareth by those his owne words Saul, Saul, why persecutest thou me? And the Apostle here saith that he suffereth them for the Churches sake, not to redeeme it in whole or part, or to satisfie God iustice for sinne (which had bin blasphemous) but for the Churches vse and profit, namely as his afflictions were the meanes of deriuing vnto all the faithfull all those excellent be­nefits of which I haue already spoken.

CHAP. XV.
That afflictions doe not hurt the faithfull, nor bring vnto them any great euill.

HAuing already proued that God out of [...]ect. 1. That though afflictions be euill in their owne nature, yet their nature in changed to the faithfull. our afflictions aduanceth and manife­steth his owne glory and also furthereth by them the good of our neighbour: it now followeth that I also shew, that the Lord in our crosses aymeth at and ac­cordingly powerfully effecteth our owne good Neither doth the Lord inflict them as punishments of sinne to satisfie his iustice by our harmes, but as chastifements of a gracious father inflicted out of meere loue for our singular vse and great benefit. The former of these two points is first to be proued, as being a paradox to the world and our corrupt flesh, who feare and fly from affli­ctions as the greatest euills, and doe in no other respect mislike this life, but because it is obnoxious and subiect vnto them. And surely it cannot be denied but that these afflictions (as before I haue shewed) are in their owne nature euill, and that to wicked men they are exceeding hurtfull, seeing they thrust them into many tentations, and cause them to fall into many sinnes: they much vex and torment them both in their soules and bodies, and are vnto them the beginnings, and (as it were) the first flashes of their hellish tortures: but vnto the child of God and true beleeuer, their nature is changed, their sting ofNulla no [...]ebit aduersit as si nulla domina­bitur iniquitas Bernard. in psal qui babi­tat serm▪ 7 sinne is taken away, and so though in themselues they b [...] harmfull they become harmlesse vnto them. For as one saith, aduersity hurteth not, where iniquity raigneth not. And this commeth to passe chiefly and principally through the infinite wisedome and power of God, who taketh away the strength from this poison, and the hurt­full sting from this serpent; and also through the ver­tue [Page 381] of the precious death of his sonne Iesus Christ, who is the true brasen serpent lift vp vpon the crosse, vpon whom whosoeuer looketh with the eie of faith, after they feele themselues stung with these fiery serpents of afflictions, they are presently cured and find no harme at all by these wounds. And partly they become harme­lesse through the inward vertue of their spirituall graces receiued from God, which as singular preseruatiues dis­pell the poison of afflictions; and so alter their nature through that right vse which they make of them, as that they become not only harmlesse but also good and pro­fitable. To which purpose one faith, that as wicked men doe wickedly vse, not only euill things, but also thoseA [...]gust de ciuit. dei lib. [...]3 cap. 5. which are good: so they who are iust doe vse well, not good things alone, but also those which are euil. Wher­of it is that they abuse the law of God, although it be good; and these doe die well, although death it selfe be euill. And this may well be, because (as I haue shewed) no worldly thing is of simple and absolute goodnesse, and therefore is subiect to be abused vnto euill; neitherMalum pati malum non est: malum facere malum est &c. Chrysost. de pro­dit. Iud [...]. is there any thing in the earth (sinne only excepted) sim­ply and absolutely euill, and therefore it may be vsed vnto good. So one faith, that it is not euill to suffer euill, but to doe euill, that is euill. And therefore the patient enduring of euills assureth vs of the kingdom of heauen; but the committing of euills threatneth vs with the tor­ments of hell fire.

There is no hurt therefore in afflictions to them thatSect. 2. Reasons why worldly afflicti­ons cannot h [...]rt the faithfull. can make aright and holy vse of them; neither can all the miseries of the world make a faithfull man miserable; both because as his happinesse consisteth not in earthly things, but in spirituall and heauenly; so he cannot be made vnhappy, either with the want of the best things that the world can brag of, or with the presence and fee­ling of the worst things which it can threaten: and also because that grace & goodnesse which he hath receiued [Page 382] from God as a little spacke of that infinite flame, is (like vnto fire) of such a quallity, that it turneth and chan­geth euery thing which toucheth it into it owne nature,Sapiens potest miser dici, non potest esse. Sen. de prouident. lib. Cap. 3. and by a predominant vertue, and powerfull working conuerteth euill into good, and curses into blessings. But chiefely and principally this cometh to passe tho­rough the infinite wisedome, power, and goodnes of God, who is able to bring good out of the greatest e­uill; and so to order and dispose of our most greeuous afflictions, as wee shall receiue no hurt by them, but like the three children remaine vntouched, euen when wee are in the middest of this fiery furnace.

The which will the better appeare, if we further con­sider,§ Sect. 3. That afflictions doe not depriue vs of blessings which are of greatest worth; but rather en­crease them. Rom. 8. 38. 39. that the afflictions of this life, doe neither de­priue vs of any of those things which are of chiefest ex­cellency; nor bring vpon vs any of those euills, which are principally to bee auoided. As for example, they doe, nor cannot separate vs from the loue of God, as the Apostle witnesseth, in whose fauour is life in death, and happines in the greatest misery; yea rather, to those who vse them well, they are testimonies and pledges of his loue, seeing whom hee loueth, hee correcteth, and Heb. 12. 6. se ourgeth euery sonne whom hee receiueth. They doe not extinguish nor diminish in vs Gods sanctifying and sa­uing graces; but rather their heate is intended and in­creased, when as they approach and come nere vnto this fire of afflictions. They doe not make vs more slacke and negligent in the duties of Gods seruice, in hearing the word, prayer, and all holy and religious ex­ercises; yea rather the fire of afflictions is a chiefe helpe for the offering of those sacrifices; and if wee bee not sometimes warmed with the heate thereof, wee quick­ly grow cold in our deuotions, performing either no seruice vnto God at all, or else with great carelesnes, sloth, and negligence. Finally they doe not at all hin­der our heauenly happines; but further hasten, and in­crease [Page 383] it. In which respect wee may say of all afflictions, as one speaketh of persecution; whatsoeuer rageth a­gainstAug. in senten. the name of Christ is tollerable, if it may bee o­uercome; and if it cannot, it hasteneth the receiuing of our glorious reward; for the faithfull man in the end of his temp [...]rall euills, passeth into the fruition of his eternall good.

And as they do not depriue vs of those chiefe blessingsSect. 4. That afflictions bring not vpō vs the chiefest e­uills that are to be feared and auoided, but rather the con­trary good. and benefits which are to bee chiefely desired and estee­med: so th [...]y doe not bring vpon vs those greatest and most capital euills which are principally to bee feared and auoided. They doe not impaire our spirituall estate or make vs worse; but contrariwise, bring more good to our soules, then hurt to our bodies; for as by them the outward man dec [...]yeth, the inward man is renewed dayly; and as they are notable meanes to mortifie the flesh, so also to make the spirituall man more strong and vigorous. They doe not defile the faithfull man with sin, nor make him in himselfe more vitious, & in his life and cōue [...]sation more lude & licencious; but rather serue as fire & files, to purge & scoure him from the drosse & rust of sin, as profitable corrections to reforme him of his vi­ces, as bridles to restraine him from running into licen­tious courses; and as hedges of thornes to keepe him from pampring his flesh in the pastures of sinfull plea­sures: or if hee bee fallen into any sinne, they are not in­couragements heartning him to liue and continue in it; yea rather they warne him from wickednes, when as hee findes this gall and wormewood miugled with sin­full delights; and serue as strong cords and cables to pull him out of the sinke of sinne, and to d [...]aw him vn­to God by vnfained repentance. They doe not subiect vs to the curse of the lawe, the wrath of God, the tor­ments of hell, and euerlasting condemnation: but ra­ther they helpe to bring vs to a sight of sinne, and to a sense of our owne misery, and so driue vs out of our [Page 384] selues vnto Christ, hungring after his righteousnesse & resting vpon him by a liuely faith for iustification and saluation. The which being the onely condition of the couenant of grace, wee are assured by it, that wee haue our part in Christ his righteousnes and obedience, and all the gracious promises of the Gospell made in him [...] and consequently that hee hath freed vs from the curse of the lawe, by being made a curse for vs, appea­sed Gods wrath, by satisfying his iustice, and deliuered vs from hell and condemnation, by suffring the punish­ments which wee had deserued. So that our afflictions are not vnto vs (as they are vnto the wicked) the pu­nishments of sin, and first beginnings of hell torments: but rather when wee are thus iudged, wee are chastenedCor. 11. 32. of the Lord, that we might escape this hellish condem­nation. They will not hurt vs in the day of death, but by being inured to suffer them, death becometh much more tollerable, and wee bid it welcome with far grea­ter cherefulnesse: because wee know that it will put an end vnto all these earthly miseries. Neither will they cause any cuill vnto vs in the day of iudgment, seeing then wee must answere for the euill which wee haue done, and not for the euill which we haue suffered: but contrariwise if wee haue borne these afflictions in pa­tience, and profited in grace by these corrections; then shal we receiue the crowne of our patience and for our short and momentany afflictions, a far most excellent and eternall waight of glory. Yea so farre are they fromNemo frangi­tur aduersarū molestia; qui prosperarum dilectione non capitur. Aug. de serm. in monte. lib. 2. 1. Cor. 10. 13. plunging vs into these intollerable & euerlasting euills, that they doe not subiect to the greatest of those mise­ries which this life affordeth, for God sendeth them to trie vs, and not to destroy vs, that they may purifie vs, and not bring vs to vtter perdition; for (as hath beene shewed) hee suffereth vs not to bee tempted aboue our power, but still giueth a good issue vnto the tentation; and though hee cast vs into this fiery furnace of afflictions, [Page 385] yet euen when (like the bush appearing to Moises) weeExod 3. 1, 2, 3. seeme to burne, we are not consumed: though he bring vs into many miseries, yet hee doth not suffer vs to pe­rish in them. For though great bee the troubles of the righ­teous, Psal. 34 19. yet the Lord deliuereth him out of all; though for a time hee seeme to embondage them to afflictions, yet at last, the Lord redeemeth the soules of his seruants, and none that trusteth in him shall perish. Though hee see­methver. 22. to giue them ouer to the cruelty of their enemies, yet hee so continually protecteth and watcheth ouer thē with his power & prouidence, that they may alwaies say with the Church, They haue oftentimes afflicted me frō Psal. 129. 2. 3. my youth but they could not preuaile against me. The plow­ers haue plowed vpon my back and made long furrowes: but the righteous Lord hath cut the cords of the wicked. And with the Apostle Paul; wee are afflicted on euery 2 Cor. 4. 8, 9. side, yet are wee not in distresse; in pouerty, but not ouer­come of pouerty; persecuted, but not forsaken; cast downe, but wee perish not. For though wee bee weake in our selues, yet are wee strengthned with the power of Gods might; though we are faint and feeble, and our enemies mighty and many, yet being built vpon Christ the rockMath. 16. 18. of our saluation, the gates and power of hell shall not preuaile against vs.§ Sect. 5. That it is a great euill to be wholy ex­empted from the euill of af­flictions.

And thus it appeareth that the afflictions of the faith­full doe not hurt them, especially in those things which are chiefely pernicious: but I may adde further, that it much hurteth them, not to be thus afflicted; that it is a miserable thing neuer to haue bin in misery; and a great vnhappines to haue alwaies inioyed worldly hap­pines. For want of correction maketh vs to become,Nihil mihi vi­detur infali­cius eo cui nihil vnquam euenit aduersi. Deme [...]. apud Senec. de prouid Cap. 3. like cockred children) contemptuous towards our hea­uenly Father, forgetfull of his mercies, negligent in all duties which wee owe vnto him, dissolute and li­centious in all our courses, secure in wickednesse, and so wanton in following our owne wills, that wee are [Page 386] ready to bee displeased, because nothing displeaseth vs, and to grow foolishly discontented, because weeImpunitas est securitatis et negligentia ma [...]er, n [...]uerea virtu tum, reli­gion [...] tirus, [...]i­nea sanctita­tis. Bern. de Cons. lib. cap. 3. haue no cause of discontentment. To which purpose one saith well, that impunitie is the mother of se­curity, and negligence, the step-mother of vertue, the poison of religion, and moath of holines. For such is the corruption of our nature, that wee neuer come to good, if wee haue free leaue to bee as bad as wee will; neither is the bare commaundement of our heauenly Fa­ther enough to make vs yeeld simple obedience, vnles it be strengthned and made powerfull in our mindes, both by rewards and punishments. And although vertue and goodnes be in themselues so louely and beautifull, that they are most worthy of entertainement, though they should come alone, hauing no other to solicit for them: yet are we so carnally poreblind & owle-sighted, and so wholy wedded to the things of this life, that wee are not willing to admit them, vnles wee haue the hire of some earthly reward. And so contrariwis [...]; though sinne be in it owne nature so vgly and hatefull, that wee haue great cause to abhorre it, and flee such loathsome com­pany, though nothing should discommend it, but it owne deformity; yet doth our carnall appetite so trans­port vs, that like filthy swine wee would take delight to wallow our selues in this loathsome puddle; if we were not beaten out of it, with these rodds of correction, and made to forsake it with sense of paine.

CHAP. XVI.
That God aduanceth the good of the faithfull by their af­flictions, and first as they are trials of their spirituall graces.

BVt if this bee not sufficient to make vsSect. 1. That God in our afflictions aymeth at our good. beare our afflictions with patience and comfort, because in them God neither intendeth vs any harme, nor in effect bringeth by these euils any euill vpon vs, either in this life or the life to come: Let vs now further consider that in all our crosses hee aymeth at, and accordingly doth by them powerfully effect our good, being of such infinite wisedome, pow­er, and goodnes, that he can bring sweetnes out of this gall, blessings out of these curses, and wholsome nou­rishment out of these deadly poisons. So the Apostle telleth vs, that all things (and namely afflictions of which he there specially intreateth) worke together for the best Rom. 8. 28 vnto them that loue God, euen to them that are called of his purpose; and else where hee saith, that the Lord giueth (not only a harmelesse, but also) a good issue to all our ten­tations: Thus the Lord himselfe affirmeth, that hee brought the Israelites into the wildernesse, where they indured much affliction, to humble them, and proue them, Deut. 8. 16 that hee might doe them good at their latter end. And the Church in the middest of her greatest calamities out ofLam. 3. 27 her owne feeling and experience sayth, that it is good for a man that he beare the yoke from his youth. And Da­uid Psal. 119. 71 for his owne particular sayth; It is good for me that I haue beene afflicted, that I might learne thy statutes. Yea, not only doth the Lord alwaies aduance by afflictions the spirituall and euerlasting good of the faithfull, but sometimes also turneth them to their greater benefit e­uen in the things of this life; as we may see in the ex­ample [Page 388] of Ioseph who was sold as a slaue that he might be made a great commander, and lost his patrimony at home, that he might receiue a much more la [...]ge inheri­tance in a strange country; and therefore he professeth that when his brethren intended euill against him, GodGen. 50 20 disposed it to the good, not of himselfe alone, but of many others. And thus also Iob by his afflictions was not only assured of heauenly glory, but also got end­lesse [...]ame on earth, and was not alone enriched much more with Gods spirituall graces, but also had a two­fold increase in his worldly estate. Neither ought this to seeme strange, that God through his infinite wise­dome and power, should be able to bring happinesse out of misery, comfort out of crosses, and so much good out of these afflictions, which both to the flesh and the world do seeme so euill; seeing it is a familiar course with earthly Physitions, by medicines to make men weaker, that they may recouer strength, and sicker for the present, that they may be more healthy euer after, and with Surgeons to cutte, launch, scarre and tor­ment their Patients with torturing corrasiues, that they may cure their wounds, and giue them perfect ease for the time to come.

But because the knowing and acknowledging of this§ Sect. 2. That [...]r affli­ctions are some­times trials of Gods graces, and not cha­stisements for our sins, in re­spect of their maine & chief end. point is the chiefe fountaine of all true comfort and consolation, and the want of this assurance is the cause of all impatience, murmuring, and complaining; I will the more largely insist vpon it; and will plainely proue, and by cleere euidence of truth demonstrate, that in all our afflictions & chastisemēts, the Lord both intendeth our good, and also doth accordingly by his wisedome, power and prouidence, effect it and bring it to passe. To which purpose let vs consider, that God by our af­flictions intendeth, and powerfully worketh our good, both in respect of this life and the life to come. In this life we haue much good by our afflictions whether wee [Page 389] consider them as trials, or as fatherly chastisements and corrections.

Concerning the former we are to know, that the af­flictions which we suffer are not alwaies chastisements for our sinnes, but sometimes gracious trials wherewith God trieth and tempteth vs for his owne glory and our owne good. And this may appeare both by testimo­nies of Scriptures and by examples: For thus the Lord sayth, that he led his people forty yeeres in the Wildernesse, Deut. 8. 2 for to humble them and proue them, to know what was in their heart, whether they would keepe his commandements or no. So speaking of the remainder of his people, whom he did not vtterly cut off in iudgement, he sayth by the Prophet Zachary: I will bring that third part through the Zach. 13. 9 fire, and will fine them as siluer is fined, and will try them as gold is tried. And the Apostle Peter comforting the faith­full in their afflictions, would not haue them astonished and dismayed with them; for though they were hot and fierie, yet they were but trials to proue, and in proo­uing to purifie them, that when they came to the touch­stone, they might also be approued and allowed. Dear­ly beloued (sayth he) thinke it not strange concerning the 1. Pet. 4. 12 13 fiery triall, which is among you to prooue you, as though some strange thing were come vnto you: but reioice, in as much as ye are partakers of Christs sufferings, that when his glory shall appeare, yee may be glad and reioyce. So the Author of the booke of Wisedome speaking of the afflictions of the faithfull sayth, that God proued them, and found them worthy for himselfe, as gold in the furnace Wisd. 3. 5, 6 hath he tried them, and receiued them as a burnt offering. And of this we haue many examples in the Scriptures: For thus the Lord excercising Abraham with that great affliction of offering vp his owne Sonne euen his Isaac, Gen. 22. 1 so dearely beloued, and the ioy of his heart, is sayd herein not to haue corrected Abraham for his sinnes, but only to haue proued him, that his faith and obedi­ence [Page 390] might be manifested and approued, to the glory ofGen. 22. 1. him who gaue them, to his owne comfort who had re­ceiued them, and that he might be a notable example vnto all the faithfull who were to follow him. Thus the Lord tried Iob that by his afflictions, his faith, affiance and patience might be manifested, and that it might appeare to bee a slaunder, which Sathan laide to his charge; namely, that he serued God for rewards, andIob. 1 9. 10. 12. not for loue, to which purpose Iob himselfe sayth, God knoweth my way and trieth me, and I shall come forth like cap. 23. 10 the gold. Thus also sometimes was Dauid tried, not for the chastisement of his sin, but that his innocency and righteousnesse, faith and holinesse, might be more ma­nifest. Thou hast proued (saith he) and visited my heart in the night; thou hast tried me, and foundest nothing; for I Psal. 17. 3. was purposed that my mouth should not offend. So the whole Church speaking of her afflictions sayth, Thou Psa. 139. 1. 5. O God hast proued vs, and hast tried vs as siluer is tried. Thou hast brought vs into the snare and layde a straite chaine vpon our loines. But most plainely doth this ap­peareMath. 4. 2. in the example of our Sauiour, who being free from sinne, was notwithstanding tempted and tried by Sathan and the world, that his heauenly and diuine ver­tues, and the infinite wisdome, power and goodnesse of his diuine nature might appeare.

Now that the Lord trieth the faithfull by crosses and afflictions, not because hee himselfe is ignorant of§ Sect. 3. That God tri­eth [...]s not to better his owne knowledge, but to make vs knowne both to our selues and others. Iob. 42. 2 Ier. 17. 10 Heb. 4. 13. their estate and condition, and needeth these trials and experiments, that hee may come to a more per­fect knowledge of them; for, as the scriptures teach vs, He knoweth all things, and there is nothing hid from him, he searcheth our hearts and reines, and vnderstandeth our thoughts long before we thinke them. Yea as the Apostle sayth, there is not any creature which is not manifest in his sight, but all things are naked and opened vnto the eyes of him, with whom w [...] haue to doe: But God is sayd, after [Page 391] the maner of men, by these trials and afflictions to know vs, when by them he discouereth and maketh knowne, both vnto our selues and others, either his hidden gra­ces, or our secret infirmities, of which before we were ignorant, or not so well assured. And thus he sayth vn­to Abraham, now I know that thou fearest God, seeing for Gen. 2 [...]. 12. my sake thou hast not spared thine only Sonne; that is, by this triall I haue made knowne and discouered thy faith and obedience, that I may haue the glory, thou the com­fort, and others the benefit of thine example. For other­wise, God himselfe knoweth all before he trieth them; and therefore Iob placeth knowledge first, and triall af­ter: He knoweth my way, and trieth me, and I shall come Iob. 23. 10. forth like the gold. And this triall of the faithfull by af­flictions is most necessary, for the rectifying, both of their owne and others iudgements in the true vnder­standing of their estate and condition; For either wee are so blinded with naturall pride and selfe loue, that we ouercome our graces and good parts, thinking that we are strong, when we are weake and feeble, constant and couragious, when as we are cowardly and faint-hear­ted; inuincible and fully assured in our faith and affiance, and that our patience is come to such perfection, that we can with ioy and contentednesse beare all, which God sendeth, when as we are full of doubting and infi­delity, diffidence and distrust, impatience, murmuring and repining; like the Angell of the Church of Laodi­cea,Apoc. 3. 17 who thought himselfe, rich and increased in goods, and needed nothing, when as he was wretched and misera­ble, poore, blinde and naked; or like the Apostle Peter, who imagined that he was so furnished with faith, cou­rage and loue towards Christ, that though all the world should deny and forsake him, yet he would not, where­as he was so feeble, infirme and faint-hearted, that he was ready before any other to make this Apostasie in his outward profession: or contrariwise, when we are [Page 392] deiected with the sight of our naturall infirmities, wee are ready to make our estate desperate, to thinke that we are destitute of all grace, and vnable to stand in the least tentation. And therefore the Lord bringeth vs in­to these trials, that wee may come to a true estimate of that which is in vs, and neither ouerweene and magni­fie our giftes and good parts, to be thereby puffed vp in pride, through a conceit of our owne excellency; nor too much vilifie and vnder value the gifts and graces which we haue receiued of him, and so rob him of that glory and praise which is due vnto him. So that as oneChrysost. in Math. 3. Hom. 3. sayth of Christs righteous iudgements, so may I say of his trials, that he dooth by them search and examine vs, not so much that hee may know how to iudge iustly, as that man himselfe may know that he is iustly iudged, his owne heart & conscience approuing his righteous sen­tence, according to that which is written: Their con­sciences also bearing witnesse, and their thoughts accusing Rom▪ 2. 15. one another or excusing: for so in like manner God tri­eth vs, not that he may know vs, but that we may know our selues, and may rightly conceiue both of his graces and our owne infirmities, that our owne weaknes may humble vs, and his strength shining therein so much the more, when we are tried, may moue vs with greater ar­dency of affection to praise and magnifie him. And thisMiserum te iudico quod nunquam fuisti miser, transisti sine aduersario vitam. Nemo scit quid potu­eris; ne tu qui­dem ipse, &c. Senec. de pro­uid. cap. 4. knowledge of our selues, arising from our afflictions is so profitable, that euen the heathen Philosopher pro­nounceth him miserable who had neuer been in misery, because passing his life without an aduersary, no man could know, no not he himselfe what was in him: for that we may attaine vnto this knowledge, it is needfull that we haue some experience what we are able to doe, and this experience is not learned, vnlesse we haue been tried; In which respect magnanimious spirits reioyce no lesse in their afflictions, then valiant souldiers doe in the warres.

So also the Lord by these trials doth make vs knowne§ Sect. 4. That God by our afflictions maketh vs bet­ter known vnto others. vnto others, either discouering by them our graces or infirmities: For nothing is more common then to erre grosly in our iudgements, whilest we censure their ver­tues and good parts, we being easily deceiued, either by their outward shewes, because our weake and dull sight cannot pierce their secrets and inward parts; or by our owne affections, according as we ouermuch like, or dis­like the parties of whom we iudg [...]. And thus do wee iudge some to haue little or none of Gods sauing gra­ces, because they make no glorious shew in their out­ward profession, that in truth doe much exceed others, who by externall florishes and formalities, haue not on­ [...]y drawne from vs excessiue praises, but brought vs into a kinde of admiration of their vertue and excellency: Thus we iudge some who are in their nature and dispo­sition mild and gentle, to haue little or no zeale of Gods glory, or of the good of his Church; whereas herein they farre exceed others, whom, being naturally hot and violent in their passions and affections, we admire as most feruent and zealous; though when they are brought to the triall, their naturall affections & passions which gaue so faire a blaze quickly going out (as not induring long the heate of this fierie furnace, because they are but blazing straw, or crackling thornes, which are no sooner kindled then extinguished) doe leaue them scarce luke-warme in their chiefest heate. So we vnder-valew some as cowardly, faint-hearted, and vna­ble to beare any thing for the name of Christ, because they are of a still and quiet disposition, yea it may be ti­morous, in respect of that sense which they haue of their owne naturall frailty and weaknesse, who when they come to the fiery triall, doe proue more constant and couragious then others, who by their great bragges and confident speeches, haue possessed vs with an opi­nion of their vndaunted magnanimitie, and immouea­ble [Page 394] constancy. Finally, we are apt to iudge some desti­tute of all patience, because in their naturall disposition they are inclined to anger and choller; when as com­ming to this touch-stone of triall, they beare with much more meeknesse and contentednesse all their crosses and calamities, then others whose vntried patience we haue praised and extolled, whereas indeed they had neuer the true grace of patience, but some naturall mildnesse and quietnesse, which though it made a glittering and golden shew, yet (like drossie brasse) it flieth all into fitters, when it is brought to be tried vpon this anuile of afflictions. And therefore, that false shewes and na­turall shadowes, may not rob his substantiall vertues and sauing graces of their due esteeme and deserued commendation, God bringeth all to the touch-stone, and by pu [...]ting all into the fiery furnace of tribulation, he maketh vs easily to discerne, his true golden gifts, from the counterfeit copper, and impure drosse of our naturall faculties and abilities, which through our ig­norance we could neuer distinguish the one from the o­ther.

Now the Lord thus trieth vs with afflictions, first to§ Sect. 5. That God tri­eth vs by affli­ctions, whether wee are true Christians in­dued with sa­uing graces, or no. make it known, whether we are true and sound christi­ans or no, indued▪ with his sanctifying & sauing graces; or whether we deceiue both our selues and others with shews and shadowes only: and secondly, if we be sincere professors of religion, he trieth hereby, how much we haue profited, what progresse we haue made, and how rich we are grown in these spirituall treasures. Concer­ning the former, our Sauiour hath taught vs in the para­ble, that there are some hearers like vnto the stony ground, who receiue the seed of the word with ioy and bring foorth a faire green blade of an outward professi­on,Mat. 13 5, 6 but yet hauing no root in thēselues they endure but for a season, and when the hot sun of affliction and per­secution ariseth and shineth vpon them▪ they withe [...] and [Page 395] fall away. And therefore that these time seruing hypo­crites may be knowne & discerned from true professors and sincere christians, he causeth this sun of tribulation to arise, that these may be tried and approued, and they discouered and reiected. We all make profession that we are the children of God, though many in truth remaine still the seruants of sinne and slaues of sathan; and there­fore the lord, like the eagle, taketh all his yong eaglets, after that he hath for a time fed and nourished them in the nest of the Church, and maketh them to looke vpon the piercing beames of this sunne of affliction; that he may discouer and seuer the bastard broode whose weak sight indureth not this blazing brightnesse, from those who being true bred are able to behold it with vndaze­led eies. We professe our selues to be gold fit for Gods treasury, and pure corne meet for the graners of eternall blessednesse: and yet there is among vs more drosse then gold, and more chaffe then wheat: and therefore the Lord casteth vs into the fiery furnace of affliction, that the pure mettall may be tried and in triall purified, and the drossie substance may be seuered, and in the separa­tion burned and consumed: and fanneth and winnoweth vs with the strong wind of tribulatiō, that the chaffe may be blowne away, and the pure corne remaine for his owne vse. We professe our selues trees well planted by Gods owne hand in his garden of grace, and that we are houses fit for his owne dwelling, which haue a good ground and sure foundation, euen the rock Iesus Christ: whereas in trueth there are many plants of the diuells setting, which haue no other hold but the weake and short roots of carnall ends and worldly respects: which are there planted by sathan, to hinder the growth, to sucke away the nourishment, and to shade and annoy, disorder and disgrace those fruitfull and choice trees of Gods owne grafting; and many houses which are not built vpon the rock Christ, but vpon the sands of humane [Page 396] inuentions and traditions, vpon the examples of their superiours, or their owne good meaning and vngroun­ded superstition: and therefore the Lord causeth the winds to blow, and the tempestuous stormes of trialls and troubles to arise; that his owne trees may be appro­ued, and take the more deepe rooting by how much the more they are tossed and shaken, and that those plants of sathans setting may bee ouerturned and rooted vp, and maketh these boisterous blasts of trouble to blow, and these billowes of tentations to beat vpon these buildings, that the temples of his owne erecting, for the habitation of his holy spirit, may by their standing in all these stormes, approue the skill of the workmaster and the excellency of the worke, and that these chappells of the diuell, which being guilt with hypocrisie, make no lesse a shew may be ouerturned and vtterly ruinated, hauing no other foundation but the sandy respects of worldly vanities, which faile and sinke when these waues of affliction d [...]e beate vpon them. Finally we professe our selues to be souldiers in the Church militant fighting vnder the standard of the Lord of hoasts, and we haue in our baptisme (as it were) taken our oath, receiued the presse▪ mony, and taken vpon vs the colours & cog­nisance of our great cammander and chiefe cap [...]aine Iesus Christ: And therefore the Lord suffereth sathan and the world to assault vs with afflictions and persecu­tion, to trie vs whether we be traitors, who vpon the first encounter will ioyne with the enemy or true-harted souldiers, who will liue and die in our Lords quarrell; whether we be such cowards and dastards as will pre­sently yeeld at the first on-set, though before we haue made many brags of our strength and valour: or of such couragious and magnanimious spirits, as will not flie backe one foot to saue our liues. And this our SauiourM [...]. 10. 22. tried the yong man in the Gospell, who though he see­med at the first sight, a great worthy of vndanted cou­rage, [Page 397] yet when our Sauiour did but speake of those two enemies pouerty and the crosse, at the very naming of them he was discomfited and did run away▪

And as we are thus tried with afflictions whetherSect. 6. That God by our afflictions [...]ri­eth vnto what measure of grace we haue attained, and first of the mea­sure of our faith and af­fiance. we be true christians and indued with any grace or no; so also therby he sheweth what progresse we haue made in christianity, and vnto what measure of grace we haue attained. For as when we are winnowed with the wind of afflictions euery small blast is sufficient to separate & driue away the chaffe from the wheat, so when a stronger gale bloweth, there is a second diuision made; for how­soeuer the weaker and stronger christians remaine toge­ther in the same Church and communion, as it were in the same floore and heape, yet when any strong blast of tentation bloweth, those that are weaker in grace like the lighter corne, shake, stagger and flie somewhat back, whereas the stronger are not moued, but keep their place, like the purer wheat and waightier graine, with great constancy and vndanted courage. And thus doth the Lord trie our faith, and by these afflictions shew vs vnto what degree and measure of assurance we haue at­tained; for when it is weake and but of small growth, though we imagine with Peter, that we can walke vnto Christ vpon the deepe waters, yet if but a small waue of affliction arise and come against vs, we are through in­fidelity ready to sinke and perish, if Christ did not catch hold of vs; howsoeuer in selfe confidence and conceipt we are ready to boast with him, that though al the world should forsake Christ, we will not: yet when we come to the triall, the voice of a poore damsell is enough to quell all our courage▪ and to make vs shamefully flie backe and forsake our master. But when we are come vnto fulnes of perswasion, then are we ready to say with Paul, vnto those who disswade vs from bearing the crosse which God layeth vpon vs; what doe you weeping and breaking my heart, for I am ready not only to be bound, [Page 398] but also to suffer death for the name of Christ; and to pro­fesseAct. 21. 13. with him in another place, that neither tribulation nor anguish, n [...]r persecution, nor famine, nor nakednesse, nor Rom. 8. 35. 38. perill, nor sword, nor death, nor diuell shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. So by this fiery triall appeareth the measure of our affi­ance; for when it is weake, then if God withdraw from vs visible and outward meanes, and thrust vs into some danger not shewing vs an euasion, nor putting a thread into our hands which may guide vs out of this labyrinth▪ we are presently dismaide, and without courage or com­fort, and bee ready to thinke of vnlawfull meanes for our safety or deliuerance; but when we haue attained vnto some high degree of confidence and affiance, then can we firmly rely our selues vpon the power and proui­dence of God, with comfort and assurance, as well when we are weake in secundary helps, as when we are strong; yea when in outward appearance we are destitute and abandoned of them, as when they guard and compasse vs about, offering vpon all occasions their aide and assi­stance: neither doe we only confesse our confidence in God when as we are hedged in on all sides with Gods blessings and benefits, but in our greatest miseries and extremities, in assured affiance, we a [...]e ready to cry out, with holy Iob, though he kill me yet will I trust in him.

Thus also doth the Lord by these afflictions makeIob. 13. 15. triall of our loue. And as the tender mother sometimes§ Sect. 7. That God by our afflictions [...]aketh triall of the measure of our loue, patience humility and obedience. withdraweth and hideth her selfe from her child, to trie how he will brooke her absence, taketh again the things which she had giuen him to trie his loue and obedience; and vpon fit occasion correcteth him, not only to mend him of his faults, but to make an experiment of his na­ture, how louing he is vnto her: and if in all th [...]se trialls he approueth himselfe, bewailing her absence, patien [...]ly parting with hi [...] delights for the loue he beareth her, and increasing in loue and fondnesse after his chastise­ment; [Page 399] it doth notably inlarge her affection towards her sonne; whom she now loueth▪ not only out of motherly duty, but with much comfort and delight: euen so doth the Lord make triall of our loue by withdrawing him­selfe and his gifts, and by inflicting vpon vs his fatherly corrections; that our loue and obedience being appro­ued by experience, he may increase his fauours towards vs, and entirely loue vs with more pleasure. For to shew our affection towards him, when being in prosperity we abound with his blessings, is no great matter; seeing we are hyred thereunto with the wages of worldly benefits, and doe therefore loue God because we first loue our selues, not for his owne sake, but because of his gifts and rewards: but if our loue continue in his wonted heat, when as God withdraweth this fuell of earthly plenty, and we imbrace him with ardent affection, when (as it were) he stoppeth our wages, or resumeth into his hands that which formerly he bestowed on vs: then will it plainly appeare, that we loue the giuer, better then his gifts, and that we find cause enough in God himselfe to vnite our hearts vnto him, though all these bands of earthly blessings be broken or taken away. Yea if the fire of affliction doe not lessen, but much intend and increase the heat of this our loue, and no danger seeme difficult into which God thrusteth vs▪ no burthen heauy which he laieth vpon vs; if (as it fared with Iacob being in loue with Rahel) many yeeres miseries do seeme but a few daies because we suffer them for his sake; yea if we are glad being assaulted with these enemies, to indure many wounds, to receiue many foiles, and sustaine much griefe and labour, that by these trialls we may shew our affe­ction, and that loues triumph may be more glorious, af­ter it hath obtained victory ouer so great forces; ther [...] are our hearts throughly warmed with this heauenly flame, and our loue is strong yea (as the wise man speaketh)Cant. 8. 6. 7. stronger then death, seeing these waters of worldly mi­series [Page 400] cannot quench it, nor these flouds of afflictions coole or drowne it. And as the Lord by these afflictionsChrysost. Math. cap. 3. Homil. 3. sheweth how great the measure of our loue is towards him, so because the loue of him and the world are quite contrary, he doth by the same meanes discouer, how much we haue profited in the contempt of the world, and are weaned in our affections frō doting vpō it. For as the graine of come which is full & ripe, & is no sooner tou­ched with the flaile but it presently flieth from the straw and empty eare, and if it be small and light is not beaten out, vnlesse it be with much more difficulty, but if it be altogether empty and vnripe it cannot with much thra­shing be seuered, but remaineth still in the straw, and is cast out or burnt with it: so those who adhere vnto worldly delights like the corn to the chaffe & care, if they be ful of grace & ripe in godlines, are with the least touch of this flaile of afflictions seuered from the loue of the world; and being vnited in their heart and affection vnto God, they flie vnto him; whereas if hauing begun to im­brace vertue and holinesse, they haue made as yet but small progresse, they are not weaned from these worldly vanities except they be much beaten with many crosses and calamities, but if they be quite empty of all grace and goodnesse, then doe they in their heart and affecti­ons sticke so inseparably fast vnto the things of this life, that though they be neuer so much beaten with afflicti­ons and tribulations, yet they cannot be disioyned and parted, and so are cast out and reiected of God, perishing together with these transitory euills, because they will not be deuided from them. Finally God by these afflicti­ons doth trie the measure of our patience, obedience and humility; for where there is no passion and suffering, there is no place for patiēce; where there is no difficulty danger or burthen to be vndergone, there is no triall of obedience; and when Gods will doth not crosse ours, euery man can shew humility and submission; but then [Page 401] our patience is manifested and magnified, when being vnder heauy crosses and calamities, we beare them with meeknesse and cheerfulnesse, without any murmuring and repining; then are we truely obedient, when with the Apostle, we can serue the Lord with all modesty, & with Act. 20. 19▪ many tears and tentations, in respect of the miseries which accompany our seruice, and the dangers which attend vpon it; and (as elsewhere he saith) when we can hold on a constant course in godlinesse and righteousnesse, and in all things approue our selues as the seruants of God, In much patience, in afflictions, in necessities, in distres­ses, in stripes, in prisons, in tumults, in labours, by watchings, 2. Cor. 6. 4. 5. by fastings, &c. by honor & dishonor, by euill report and good report, &c. then is our humility shewed and approued, when in our greatest distresse and danger, we can say with Dauid, Behold here am I, let him doe to me as seemeth 2. Sam. 15 26. Mar. 14 36. good in his eies, and with our Sauiour Christ, not my will but thine be done. In a word all sanctifying and sauing gra­ces, both in their truth and measure, are much better tri­ed and knowne, in the time of trouble and affliction, then when they are enfolded and wrapped vp in the rich furniture of plenty and abundance. For as the starres do not appeare in the day time; but shine most brightly in the darkest night; so these glorious starres of Gods sauing graces, which were hardly discerned in the day of prosperity and worldly happinesse, do shine clearely, and (as it were) in their full strength, in the darke night of troubles and afflictions. And as in Maisteries, men healthfull, strong, and of good habitude and proportion of lims, doe not plainly appeare so to be, when hauing their garments on, they come marching in all their bra­uery, but when they haue stript themselues, and appeare naked on the Theater; then are the beholders most rapt with admiration, when nothing shadoweth or hideth the excellent proportion and strong making of all their parts and lims: euen so the inwarde graces and good [Page 402] parts of a Christian, are not so well discerned when the or­naments of prosperity, the riches, honours and delights of this life doe shade and couer them, but when they are stript of all, and are with Iob brought to the theater to contend and striue with the aduersaries of our saluation, that they obtaining the victorie, may bee crowned with the garland of glory and happinesse; then all vailes and shadowes being taken away, the gifts and graces receiued from God doe appeare in their naked beautie, and then are the behoulders rauished, when they view their worth and excellency, which were neither discerned nor regar­ded whilest they were hid and couered.

And thus the Lord trieth, and by triall discouereth,§ Sect. 8. That God try­eth vs princi­pally for his own glorie: and in the next place for the aduancing of our credit and esteem, through the manifesta­tion of his gra­ces in vs. both his gifts and the measure of them; chiefly and prin­cipally for his owne glory from whom we haue receiued them: for as the art of the shipwright appeareth when the ship brooketh all weathers, continueth firme and strong in al stormes and tempests, and say leth wel with all windes and in euerie sea; and as the cutlers and armorours skill is made manifest, not whilest the sword hangeth by the side in a veluet scabberd; or whilest the armour is cleane kept and well oiled in the armorie; but when the one is tried in fight, or by smiting the anuile or barre of iron; and the other in the field with the caliuer or musket shot: so these workes of Gods spirit, these sanctifying and sa­uing graces, doe then most commend their workmaster, when they come to be tried in this sea of miseries, and with these bullets of tentation; for if they then hould out, and neither leake nor sinke, and being neither peirced, nor much battered, do preserue vs from all outward violence in this combate against our spirituall enemies, then the wisedome and skill, power and bountie of God, who both made and gaue them, doth clearely shine and ma­nifestly appeare. And as the Lord the donor of these gifts and graces is glorified in the triall of them, so we the ow­ners, comming by these meanes to the knowledge and [Page 403] sight of them, haue in our selues much more ioy and com­fort, and are more highly valued and esteemed in others iudgements, when these rich treasures and vnualuable Iewels of Gods sauing graces are discouered vnto them: which if they were not thus tryed would be obscured, and lye hid both to them and vs. To this purpose one saith▪ that to be alwaies in a prosperous estate: and to passe all a mans time without any vexation of mind, is to remaine ignorant of the one halfe of nature and humaine affaires: thou maiest be a man of magnanimious spirit, but how shall I know it, if thou neuer haue occasion to shew thySenec. de Prou. cap. 4. vertue? thou commest into the theater to striue for maste­ries: but there commeth no aduersarie to contend with thee, thou maiest well haue the prize, but not the victo­rie. And againe; how shall I know with what patienco thou canst beare pouertie, if thou doest alwaies abound in riches? how shall I discerne what heart and courage thou hast to indure shame, infamie, and popular hatred, if thou wax old in vulger applauses, & the stream of their fauours flow vnto thy graue? how shall I know with what con­stancie and contentednesse thou couldest sustain the losse of thy children, if all, which haue beene borne vnto thee, are still in thy sight? well may I heare thee whilest thou art comforting others: but then only I truely see and dis­cerne thee, when thou giuest comfort vnto thy selfe, and commandest thy griefes to auoide thy presence. He that would know the skill of the Pilate must not looke on him lying quietly on his bed in a safe port: nor sayling in a faire sea, with a prosperous winde: but when he is in the middest of syrts and sands, tossed & indangered with boy­sterous stormes and cruell tempests, then to quit his ship and selfe out of these perils, and to bring it safe into the wished hauen, argueth the greatnesse of his skill, and gai­neth him the reputation of a cunning mariner. The prow­esse, fortitude, and vndaunted courage of a souldier is not discerned whilest he securely resteth in the garrison with­out [Page 404] feare of foe: but in the fight and skirmish, when as he is in the throng of enemies, beset with dangers; and (asSenec. in sap. nō Cad. iniur. lib. cap. 3. one saith) his strength is more approued, who fighting is not vanquished; than his, who is not at all assaulted: and whereas vntried valour is very doubtfull and questiona­ble, that fort [...]tude is most assured which ouercommeth in all incounters: So the sweet odour of the precious oint­ment, whilest it is kept in the glasse, safe and close, is scarce­ly sented; but being stirred and powred out, it perfumeth all the roome, and is highly commended of all that haue the benefit of this fragrant smell. The gold is accounted (of those who iudge by outward appearance) base and of small worth, whilest it lyeth in the oare, but when it is pu­rified in the fierie furnace, and tried by the touchstone, then is it valued and esteemed. And therefore the Lord bringeth vs into a sea of miseries, and tosseth vs with the tempest of tentations, that by well acquitting our selues in these perils, our skill, wherewith he hath indued vs, may be manifested and approued. He suffereth vs not in this christian warfare to lye at ease in garrison, but bringeth vs into the field, and suffereth many and strong enemies to incounter vs; that demeaning our selues manfully in this fight, he our graund captain may haue the chiefe glorie, & we that due approbatiō & praise, which of right belongeth to our courage and fortitude. He wil not let the sweet oint­mēt of his spiritual graces to be kept close, & so to become vnprofitable both to our selues and others, but rather bat­tereth and breaketh these glassie and [...]arthen vessels of our bodies, that they may send out a sweet perfume to the great comfort of others and ioy of our owne hearts. Fi­nally, he will not suffer vs to lye in the oare of our earthly corruptions, but casteth vs into the fierie furnace, that be­ing purified from our drosse, we may be approued in the touch, and be esteemed and prized, as well befitteth our worth and value, according to that of the Prouerbs: As the fining pot for siluer, and the fornace for gold: so the Prou. 17. 3. [Page 405] Lord trieth the hearts.

Yea the Lord thus trieth vs, not onely for the discoue­ry§ Sect. 9. That God also discouereth by afflictions our corruptions & infirmities for our humilia­tion. of his graces to his glory and our comfort; but also of our infirmities and corruptions, for our humiliation, and others instruction. For naturally we haue an ouerwee­ning opinion of our owne worth, an high conceit of our own gifts; and presume too much vpon our own strength; and like fresh-water souldiers we thinke our selues, before we come into the field, so strong and valorous, that no ene­mie is able to withstand vs: whereas contrariwise there of­tentimes lyeth hid in vs much infirmitie and weakenesse, many imperfections, and such a huge masse of grosse cor­ruptions, that no sooner are we assaulted, but we present­ly yeeld or run away; or if we stand to it, we are eyther foiled by our enemies, or taken captiue, and led away in the fetters of sinne; shewing our impatiencie and murmu­ring against our ground, captaine who by his prouidence hath brought vs into this fight. Now to be thus concei­ted of our abilities, is exceeding dangerous and perniti­ous; for it puffeth vs vp with pride, it maketh vs to rest and relie vpon the broken [...]ffer of our owne strength, and not vpon the Lord afflicta [...]; it maketh vs negligent and cold in prayer for help and succour from God, and in praises and thanksgiuing, when he hath supported vs. And therfore the Lord; to preuent these great mischiefes, brin­geth vs into the field to be incountred by our spirituall enemies; and as he sometimes strengtheneth vs with the power of his might, that he may haue glorie, and we com­fort, and incouragement by the victory: so sometimes hee leaueth vs to our weake abilities, & suffereth vs to receiue many foiles and wounds; that we may be truely humbled in the sight of our infirmities, flee out of our selues, as wholly distrusting in our owne strength, craue his aide and assistance, and that hauing obtained it, and with it victorie ouer our spiritual enemies, we may not rob him of his glo­rie by attributing any part of the praise vnto our selues, [Page 406] but ascribe all the honor vnto him onely; by whose pow­er alone we know that [...]e haue ouercome, seeing we finde by experience that we are in our selues so weake and im­potent, that when we are left vnto our owne strength, we are in euery small tentation easily ouercome. An example whereof we haue in Iob, who was no sooner left of God in that greiuous conflict of affliction, but he curseth the day of his birth, repineth against Gods prouidence, and is readie to vtter blasphemies against his iustice; and no soo­ner againe is he supported by Gods assisting spirit, but he is humbled in the sight of his infirmities, giueth glorie to God, and easily ouercommeth all those tentations, which formerly finding him in his naturall weakenesse, did with greater ease giue him the foile. And thus also the LordPsal. 81. 7. tried the people of Israel at the waters of Meribah, when as leauing them to the frowardnesse of their owne dispo­sition, they presently forga [...]e what great things he had done for them, and began to murmure and repine against his prouidence. And the Apostle Peter likewise was thusMatth. 26. 70. 7 [...]. tried by God, that being foiled after all his bragges, with the voice of a sillie Damosell, he might be humbled in the sense of his infirmitie, boast no more of his owne strength, and that ouercomming afterwards in farre more dange­rous conflicts, he might ascribe nothing to himselfe, but giue the whole glorie vnto God, by whose might alone he obtained victorie.

CHAP. XVII.
That the former consideration, to wit, that our crosses are trials of Gods graces in vs, may much comfort vs in all our afflictions.

ANd thus haue I shewed that our afflictionsSect. 1. That we ought to reioyce in our afflictions, in that by these trials God is glorified; and we assured of our adoption. are not alwaies chastisements for our sins, but sometimes gratious trials, whereby God trieth vs as children, what and how much we haue profited in his sauing gra­ces, that hereby he may be glorified, and we comforted in the manifestation of them; as also with what infirmities and corruptions we are still stained, that we may be humbled in the sight thereof, and labour af­ter more grace, and the mercifull assistance of Gods holy spirit. Now this consideration may iustly moue vs to beare al our crosses and afflictions, not only with patience and humility, but also with thanksgiuing and spirituall reioycing: first, because God is glorified in the manifesta­tion of his graces bestowed vpon vs by these trials of af­fliction; and nothing ought to seeme two difficult and dangerous to be attempted, nothing too greiuous and heauie to be borne or suffered, if it tend to the furthering and aduancing of his glory, which is the supreame end of all things, and the chiefe marke at which we must aime in all that we doe or suffer.

Secondly, because hereby we may gather assurance, that wee are Gods children and of the houshold of faith; for the Lord tryeth and in crying purifieth vs, that we may be vessels of glory, chosen for his owne vse, according to his word by the Prophet; Behold I Esa. 48. 10. haue fined, thee but not as siluer, I haue chosen thee in the furnace of affliction. So the Psalmist saith, that God Psal. 11 5. will trie the righteous; but the wicked man, and he that lo­ueth iniquitie, doth his soule hate. And therefore as they [Page 408] with Ahaz refuse to make triall of his mercie, good­nesseEsa. 7. 12. and truth of his promises, that they may rest and re­lie vpon him; so he will not trie them, but giueth them o­uer to be [...]emp [...]e [...] and carried headlong by Sathan into all euill, that when the measure of their sinne and iniqui­tie is full, he may power out vpon them the full viols of his wrath, and (as it followeth in the psalme) they raine Vers. 6. vpon these wicked [...] s [...]res, fire and brimstone, and stor­mie tempest; that this may be the portion of their cup. And hence it is that the sonne of Syrach willeth vs, to beare with alacritie all afflictions which God layeth vpon vs, because it is a signe when we are thus tried that we are ac­cepted. Whatsoeuer is brought vpon thee (saith he) take Eccles. 2. 4, 5. cheerefully, and be patient when thou art changed to a low estate: For gold is tried in the fire, and acceptable men in the furnace of aduersitie. And the Apostle Iames perswadeth vs to count it exceeding ioy when we fall into diuers tenta­tions; Iam. 1. 2, 3. because they are but the trials of our faith, which work patience, & after it is begun, do bring it to perfectiō.

Yea but how shall wee know that our afflictions are§ Sect. 2. How we may know when our afflictions are trials, & when chastisements for sinne. trials, and not either punishments or chastisements for our sinnes▪ I answere, that [...] may be assured that they are not punishments, when by then we are purified from our drosse, and shine gloriously in the sight of God and men, through the brightnesse of those sanctifying and sa­uing graces which are manifested by them; & when we are not ouerthrown in the conflict, and moued by these sharp encounters▪ to rep [...] and murmure against God, who hath pressed vs to this warfare, but doe shew our christian courage, valour and magnanimious fortitude, in with­standing and ouercomming all these assaults. And further we may know them to be trials & not chastisements, when we haue effectually profited by them, truely humbled our selues, vnfainedly repented of our sinnes, and earnestly by praier haue sought reconciliation from God, and free­dome from those afflictions, and yet notwithstanding, af­ter [Page 409] all this, we still remaine vnder the burthen without finding any ease: for then we may be assured that God doth not correct faults already amended, but rather vseth these crosses as trials for the manifestation of his graces, to his owne glorie, and our spirituall good, as hath beene shewed. But whether they be trials of Gods gifts, or cha­stisements for sinnes, we haue no cause of impatience or excessiue sorrow▪ yea rather in both respects there is great cause of ioy and gladnesse, to which purpose one saith; let the righteous man reioyce in his troubles and afflictions;August. Hom. 46. Tom. 10. because he is either proued if he be iust; or amended if he be a sinner: But let them breake their hearts with griefe, whom the stripes of this diuine hand do torment, but not correct and make better; let them iustly feare future pu­nishments, who haue contemned, and not profited by these present remedies of our gratious father.

Thirdly, we haue iust cause to reioice in these trials, be­cause§ Sect. 3. We may bee comforted in our trials in that they haue alwaies a good issue, and tend to our great profit. they haue alwaies a good issue, and tend to our great profit and benefit, both in this life and the life to come: For howsoeuer, it is the end of wicked men, who are the instruments and inferiour meanes, to bring these crosses vpon vs, that they may satisfie their malice and crueltie in doing vs▪ hurt and mischiefe▪ and though Sathans end in setting them on, be to bring vs into these euils▪ that wee may sinne in il-bearing them, or in ridding our selues out of them by wicked meanes; and so be brought into the estate of condemnation, and passe out of these temporarie miseries into euerlasting torments: yet God doth not pro­pound these ends vnto his trials: for hee tempteth no man Iam. 1. 13. with euil, as the Apost speaketh: but he thus trieth vs, that he may do vs good in the latter end (as himselfe speaketh)Deut. 8. 16. & that the triall of our faith being much more pretious than gold that perisheth▪ (though it be tried by the fier) may be found vnto our praise, honour and glory, at the appearing 1. Pet. 1. 6, 7. of Iesus Christ. He trieth vs, that being in this triall ap­proued, we may receiue after our conflict and victorie [Page 410] the crowne of blessednesse and eternall glory. In regard whereof the Lord exhorteth the angell of the Church of Smyrna to feare none of those things which he should suf­fer,Ap [...]c. 2. 10. because he was but tried with these tribulations, that continuing faithfull vnto the death, hee might bestow vpon him the crowne of life. So the author of the booke of Wisedome saith, that the faithfull hauing beene a little Wisd. 3 5. 6. chastised shall be greatly rewarded; for God proueth them and findeth them worthy for himselfe; as the gold in the fur­nace hath he tried them, and receiued them as a burnt of­fring: And Iob out of his owne experience saith: Hee Iob. 23. 10. knoweth my way and trieth mee, and I shall come forth like the gold. In respect of which happie issue giuen by the Lord vnto all our trials, we haue iust cause to beare them all with patience and comfort, with ioy and thanksgiuing. For if we be not counterfeit mettaile, but good gold, why should we feare the furnace of affliction, seeing it will not consume vs like strawe or chaffe, but only trie vs, and in trying purifie vs; that comming to the touchstone wee may be approued, and so be reserued for euer in Gods treasurie of blessednesse? If we be good grapes, why doe we feare the presse of tribulation, which will not destroy vs, but bring vs to perfection, making vs fit wine for Gods own vse? If we be good whea [...]e, why should we be grieued to come vnder the flayle or fanne, seeing it will not hurt vs, but only seperate and cleanse vs from the strawe and chaffe, that we may be layed vp for Gods owne store in the graners of heauenly happinesse? Final­ly, if we be Gods souldiers in the Church militant, why should we not with ioy and Christian courage skirmish with the world assaulting vs daylie with troubles and af­flictions, seeing by this conflict our valour is tried, that being approued it may be crowned; and we assured of Gods continuall assistance, which will defend vs in the fight, and in the end giue vs victorie? Let vs therefore leaue feare and horror, murmuring and repining, to false [Page 411] dissemblers and faithlesse men, to whom alone these mi­series are hurtfull and dangerous. Let counterfeit and drossie Christians feare the fierie triall, seeing in it they are sure to be consumed. Let hypocrites, which like faire greene leaues make a goodly shew, but yeeld no sweete iuyce of holinesse, feare the winepresse and vintage, be­cause their pressing will bring no profit, but they shall be cast away or trodden vnder foote: let the chaffe and straw feare the flayle and fanne, because being thereby sepera­ted from the good wheate, they shall be either burnt with fire▪ or cast vpon the dung-hill. Let dastards & cowards, traytors and enemies, tremble and greiue, when they are incountred by afflictions, seeing in this fight they are led captiue of sinne, and afterwards for euer imbon­daged in the prison of hell and destruction. As for Gods faithfull ones, let them indure all these trials with pati­ence, comfort and reioycing; seeing they do by exerci­sing, manifest Gods graces, that he may be glorified in his gifts, and his gifts crowned in them.

Yea wilt thou say, but my afflictions are great, and§ Sect. 4. They answered who obiect the greatnes of their trials, and smalnesse of their strēgth▪ my strength small; so that in my trials I shew so many infirmities and corruptions, that he who trieth me will neuer approoue me. Fond man, dost thou thinke that the Gold-smith hath skill enough so to proportion the heate of the fire to the mettaile, that it may be purified and not consumed; and canst thou imagine that the Lord knoweth not how to fit his trials to thy strength? Or if he haue knowledge and wisedome enough, canst thou doubt of his will, seeing he hath bound himselfe by a most gracious promise, that he will not suffer vs to be tempted or tried aboue our power and strength, but1. Cor. 10. 13. will giue a good issue with the tentation? Yea, but in the meane time thou art pressed with such an heauy waight, that thou bewrayest thine infirmities and cor­ruptions. And happely it is necessary and profitable for thee so to do, that by this triall thou mightest come [Page 412] to the sight and sense of these corruptions and imper­fections which before were in thee, though hidden and vnknowne, to the end, that now beholding them, thou maist be truly humbled, brought to vnfained repen­tance, and to an hearty indeuour in all, vsing all good means to be cleansed and freed from them. And thus it is necessary that the drosse of our corruptions should be discerned, that it may be purged away, and we purified; and that our secret diseases should be discouered, that we might be cured and freed from them. It may be al­so, that the Lord letteth thee bewray in these trials of afflictions, thy lesser corruptions of immoderate griefe and impatiencie, to free thee from such sinnes as are much more hainous and enormious; as from pride, self­loue, and carnall confidence, whereby we robbe God of his glory to magnifie our selues, and our soules of all sound comfort, seeing our greatest strength being weaknesse and impotencie, must needs faile vs when we most rely vpon it. In wonderful mercy and loue therfore doth the Lord deale with thee, if by these trials he cau­seth thee to bewray thy smaller infirmities, that he may free thee from grosser sinnes, mortifie thy hellish pride, and decke thee with that excellent ornament of humi­lity; taking away all selfe confidence in thine owne strength, doe cause thee with full affiance to rest vpon him, who will neuer fayle those who trust in him.

Finally, we haue iust cause to beare our greatest af­flictions§ Sect. 5. That our greatest tri­alls should bring greatest comfort, be­cause they are signes of grea­test grace be­stowed upō vs. with patience, comfort and reioycing, if wee consider that God doth proportionate our trials, ac­cording to our strength, and the measure of grace which he hath bestowed vpon vs; for hereupon it will follow, that if our crosses be exceeding great, then also wee a­bound in vertue, grace and spirituall strength; if the huge water-flouds of affliction doe arise and swell so high, that they drowne and ouer-flow the high tow­ers, and losty turrets of humane strength; then shall our [Page 413] spirituall graces (like those in the Arke) arise and mount vp with them, triumphing ouer these seas of miserie with comfort and reioycing, which ouerwhelme and drowne others, who sticke fast vnto earthly helps, with sorrow and heauinesse. Neither is it to bee imagi­ned, that the Lord who best knoweth our strength, because hee made vs, and hath approoued his infinite loue towards vs, because hee hath with so inestima­ble a price redeemed vs, will in trying destroy vs, or lay vpon vs a burthen which will ouerwhelme vs; yea rather we may assure our selues, that where he hath laid the heauiest loade, there hee hath giuen the greatest strength, and where there is aboundance of afflictions, there he bestoweth abundance of patience, faith and o­ther graces, whereby they may be inabled to beare and ouercome them. We see that the wise commander im­ployeth his souldiers, according to that opinion which he hath of their worth and valour; and when hee hath some daungerous and hie exploit to be atchieued, hee doeth not make choise of fresh-water and white-liuerd souldiers, but of such as are of most magnanimious spi­rits, and fullest of courage, valour and approued for­titude.

The discreet Schoole-master doth giue the longest and hardest lessons to be learned, not vnto those who are of smallest capacity and dullest conceipt; but vnto their best schollars, who are of ripest wit and readiest ap­prehension. The skilful armoure [...] [...]oth not trie common armour with musket-shot, for so hee should by triall spoile it, and with his paines loose the reputation of his cunning; but first he is assured that he hath made it high proofe, and then he trieth it with these piercing bullets. And finally, the wise lapidary bringeth not his tender christall, or softer stones, to be tried by the stithy and hammer, but the hard Adamant which wil rather bruise the iron and steele, then be broken by their blowes. And [Page 414] therfore, if there be this wisedome and care to be found in men, let vs certainly conclude that the Lord, infinite in wisedome and loue, doth much more fit his trials to the strength of his children, whose good & wel-fare he so much tendereth, choosing out his most valorous soul­diers, for the strongest incounters, his best schollars, for the hardest lessons, his choisest armours for the highest proofe, and hammering none vpon the Anuile of afflicti­ons, but such as he hath made of adamantine hardnesse, to beare without breaking all these blowes.

Thus Abraham, the father of the faithfull, hauing at­tained vnto fulnesse of perswasion & assurance, was ex­ercised with the strongest tentation, euen the sacrificing of his deare Isaac with his owne hands. And Iob, the iustest man vpon the earth, and indued with greatest pa­tience, was accordingly tried with the greatest afflicti­ons, and as it were cast into the fiery furnace by the Ty­rant Sathan, being heat seauen times hotter, then for o­ther ordinary men. Thus Dauid, a man according to Gods owne heart, excelling all others in piety and reli­gion, had answerably an exceeding masse and multi­tude of afflictions, laide vpon him for the triall of his graces. And the Apostle Paul, abounding in the riches of Gods spiritual gifts, and going beyond all the rest of his ranke, in care and labours for the glory of God, and good of his Church, did as farre exceede them all in crosses and trials. And as those are assaulted with the strongest forces, who [...]ue greatest valour and fortitude bestowed vpon them; so those who are weake in Gods sauing graces, doe answerably sustaine weake incoun­ters, as we may see in the example of the Iewes, whomEsa. 48. 10 God, sayth he, had fined, but not as siluer; because ha­uing in them more drosse of corruption, then pure met­taile of grace and vertue, they would haue beene con­sumed in this fiery triall.

And finally where there is no grace or goodnesse, [Page 415] there may well bee inflicted deserued punishments of sinne, but no triall in this conflict of afflictions. Nei­ther may wee thinke that those who are not exercised with these crosses, are more highly in Gods fauour then other men, seeing the Apostle telleth vs, that God scour­geth euery sonne whom he receiueth, and they who are ex­emptedHeb. 12. 6 from these corrections, of which all are parta­kers, are bastards and not sonnes. Nor may we imagine that our wise Commaunder in loue spareth these men whom he neuer calleth out to the fight; but rather reie­cteth and excludeth them out of his campe, the Church militant; either because hee knoweth them to bee such dastardly Cowards, as will flee from, or yeeld to the weakest enemies; or such rebels and traitors, as ei­ther professedly or in their hearts ioine with sathan, and the world, against him and his holy army. And this the heathen man discerned by the light of nature; WhenSenec. de pro­uid. cap. 1. (sayth he) thou shalt see men which are good and accep­table vnto God, take paines, sweate and labour against the hill with great difficulty; and contrariwise, wicked men playing the wantons, and wallowing in delights: thinke with thy selfe that euen we are delighted in the modesty of sonnes, and in the licentiousnesse of slaues; and that they by a stricter discipline are kept in good order, whilest the audacious boldnes of these is nouri­shed, and then know that God taketh the same course, for he doth not cocker him that is good, but by trying and hardning he fitteth him for himselfe.

When therfore we are exercised with great and grie­uous§ Sect. 6. That God much honou­reth vs in these fiery trials afflictions, let vs not murmure and repine against him that inflicted them, as though some great euill had befallen vs; but let vs beare all with patience and com­fort, yea with ioy and thankfulnesse: For so we may as­sure our selues, that as wee much glorifie God by our sufferings, so by these trials he vouchsafeth vnto vs treb­ble honour; for first hee honoureth vs by enriching vs [Page 416] with his graces, and then by trying of them, whilest thereby their worth and excellency is manifested vnto all that behold vs in these conflicts. And lastly, he will honour vs by crowning his graces in vs, when as by tri­all they are approoued: Euen as the skilfull Armourer, first graceth his armour by good workmanship, then by bringing it to the proofe; and lastly by causing it to be emploied in the Princes seruice; or as the Generall ho­noureth the souldier, first, by training him to the wars, and making him expert in all feates of chiualry, then by giuing him a place of imployment fit for his giftes and good parts; and finally by rewarding and crowning his victories, causing him to sit with himselfe in his chariot of triumph.

As therefore the valiant souldier murmureth not a­gainst his Captaine, when hauing an high opinion of his worth and magnanimious fortitude, he appointeth him to high attempts and seruices, full of danger and difficulty, but accounteth himselfe much honoured, in that he thinketh him worthy of such imployments: and contrariwise, thinking his valour and abilities vnderua­lued, is ful of discontent, if he should be appointed vnto base and easie seruices, which any coward or fresh-water souldier could atchieue without difficulty or danger: So, much lesse haue we any cause of repining, when our great Commaunder, who best knoweth our abilities, doth imploy vs in seruices of an high nature; yea rather we haue cause of thanksgiuing and reioycing, seeing he hath first honoured vs with gifts fit for these attempts, and now honoureth vs by giuing vs opportunity of em­ploying them, and approouing them in the triall, and will hereafter crowne vs with victorie; neither doth a­ny of his souldiers perish in their magnanimious at­tempts, seeing he protecteth them in all dangers, and neuer matcheth them with any enemy, but such as he in­ableth them to ouercome. Thus also the couragious [Page 417] champion, or expert and strong wrastler, thinke them­seluesIgnominiam iudicat gladia­tor cum inferi­ore componi; & scit eum sine gloria vinci, qui sine pericu­lo vincitur. Senec. de pro­uiden. lib. cap. 3. much graced, when as fit aduersaries are matched with them, and being thus fitted prouoke them, with whom they contend, to doe their best, and vse all their skill; that so they likewise may haue the better oppor­tunity to shew all their courage and cunning, and ob­taine the greater glorie and prayse, after they haue got the victory: and contrariwise, hold themselues much disparaged in their honour and esteeme, when they are called to contend with such an aduersary, as is contemp­tible through weaknesse and want of skill; or else with such an one, as being of some abilitie, doth but daily with them; because it is a disgracefull combate and contention, where there is no grace or honor occurring vnto him who obtaineth the victory.

Thus the learned schollar taketh great delight when he is posed in high and difficult questions, according to the measure of his knowledge & gifts, that he may ap­proue his sufficiency both to his master & fellowes: and contrariwise, thinketh himselfe wronged & disreputed, if hauing read the best Authors, hee be examined in the first rudiments of Grammer, or in the A. b. c. And final­ly, thus the hardest Adamant is most commended, when it is tried with the hammer and Anuile; but much dis­graced in the esteeme of all, if he who oweth it, will try it no otherwise then with the blow of a cudgell: And so in like manner we are much honoured by God, when hauing receiued from him many and great ver­tues, he doth also bring vs into great and many trials; seeing as our vertue and strength are fitted, according to the power of our enemies which doe encounter vs, so shall our crowne bee fitted to our graces, and the glorie of our crowne to the greatnesse of the victo­rie.

But on the other side, we haue iust cause of mour­ning and discontent, if wee be neuer exercised with a­ny [Page 418] trialls, seeing it is a signe that the Lord esteemeth vs, to be at the best, such weakelings as are fit to beare no­thing; or men vtterly destitute of all grace and good­nesse, and therefore cassiereth vs out of his campe the Church militant, as being vtterly vnworthy to fight his battailes, or to doe him any seruice. So one sayth, that a Souldier is in all his brauery, when being in his ar­mour he marcheth valiantly; but is contemptible, when he idlely sitteth still, hauing no exercise for his vertue, whereby he might be knowne vnto himselfe or others, then he wanteth prayses, he wanteth rewards, and ther­foreS [...]a infoelicita. te miser est, qui cum inf [...] ­licitatibus qui­bus gloria gig­nitur nun­quā meriunt habere confli­ctum. Hyer [...]n. epist. ad ami­cum aegr [...]tum▪ Tom. 4. those dangers are not to bee shunned as hurtfull which bring rewards with them. Yea rather, he is mise­rable in his felicity, who neuer was thought worthy to wrastle with miseries, by which contention honor is ob­tained. Yea euen the heathen man could say, that whom God loueth & approueth, them he hardneth, trieth and exerciseth; but whom he seemeth to cocker and spare, he reserueth them as effeminate cowards for the euils to come.

CHAP. XVIII.
That God vseth our afflictions as an effectuall meanes to further our conuersion.

BY that which hath bin said it may plainly§ Sect. 1. That our affli­ctions further our conuersion, proued by te­stimonies of scripture▪ apeare, that God sheweth in the afflictiōs of the faithfull his great mercy and loue towards him, as they are trials: Now according to my order propounded, we are to shew, that the Lord manifesteth the like mercy and loue and these crosses, as they are fa­therly▪ chastisements in corrections; for the cleering whereof we are to know, that in all our afflictions thus considered, the Lord intendeth and accordingly pow­erfully [Page 419] effecteth the good and benefit of his children, and that both spirituall and also earthly. The Lord by these crosses and calamities which he sendeth, much ad­uanceth our spirituall good, in that he ordinarily vseth them as powerfull helpes and meanes, for the furthe­ring of both our effectual calling, and sound conuersion, and also our sanctification and regeneration. For, wher­as naturally Gods elect doe in their hearts and affecti­ons adhere vnto the world and the things of this life, like the good graine to the chaffe and straw, and, if they were not seuered, would perish with them; the Lord by these crosles doth weane them from these earthly vani­ties, and with the flaile and fanne of afflictions dooth make a separation between them, choosing, culling, and setting apart his Elect for his owne seruice, that they may be saued, and leauing the rest like light and refuse corne, to adhere stil vnto their carnall delights, till they perish in them. Whereas (like young Prodigals) whi­lest we haue the world at will, we runne away from our heauenly Father, and abuse the portion of his giftes in wanton and riotous courses, to his dishonour, and our owne vtter ruine & destruction: When we are brought into misery and affliction, and desire, at least, to com­fort and releiue our selues with the huskes and swill of worldly and carnall pleasures, but cannot haue them, then are we brought to make a stand in our former loose courses, and begin to thinke of returning to our Father.

And this purpose of God, in afflicting his loose and dissolute children, that he may conuert and turne them from their wicked waies vnto himselfe, he doth nota­bly set forth vnto vs in the Prophecy of Hosea: I will Hos. 5. 15 goe (sayth he) and returne to my place, (that is I wil with­draw all the signes and testimonies of my loue and fa­uour from them) til they acknowledge their fault and seeke me: In their affliction they will seeke mee diligently, the [Page 420] which was accordingly verified in the euēt, as he shew­eth in the next words, where he bringeth them in spea­king thus in their afflctions. Come and let vs returne to Chap. 6. 1. 2 the Lord, for he hath spoiled, and he will heale vs, he hath wounded vs, and hee will binde vs vp; after two dayes will he receiue vs, and in the third day he will raise vs vp, and we shall liue in his sight. So the Lord sayth by the Prophet Esay, that when he had brought vpon [...]is people Israell a common destruction for their sinnes, and had reserued and pulled out of those miseries, some few of many, like the remainder of the grapes after the vintage, and of the oliues after the tree is shaken, then should a man looke to his Maker, and his eyes should haue respect to the holy one Esay. 17. 7 of Israell. And in this regard the Psalmist out of a spiri­tuall charitie towards his enemies, preferring their e­ternall saluation before their worldly estate, prayethPsal. 83. 16 thus in their behalfe: Fill their faces with shame, that they may seeke thy name, O Lord. For it fareth with vs as it doth with foolish children; for if our heauenly Father should continually cocker vs, and neuer crosse vs of our wills and earthly desires, we would in wantonnesse and insolency forget and neglect him, casting his Comman­dements with proude contempt behinde our backes; wheras when he intermixeth seuerity with loue, frowns with smiles, and chastisements with his benefits, then no sooner doth he estrange himselfe from vs, abusing our liberty to licentiousnesse, and his gifts to his dishonour, but we presently returne, labour to amend our former errors, and seeke his face and fauour, with the continu­ance or renuing of his blessings and benefits. To this purpose one sayth, that God almighty doth two wayes wound those whom he purposeth to saue and cure; for sometimes he smiteth the flesh, and mollifieth the heartGregor. Mor. lib. 6. cap. 18 with his seare, he woundeth vs that he may recall vs, (when wee goe astray) into the way of saluation, and outwardly afflicteth our bodies, that our soules may in­wardly [Page 421] liue &c. He killeth that he may quicken them, and hurteth that he may heale them: for therefore he in­flicteth externall stripes, that he may inwardly cure their wounds of wickednesse. And sometimes ceasing to scourge vs outwardly, he doth inwardly afflict vs in soul and spirit, correcting and crossing the hardnes of our hearts with it owne desires, and vnruly passions; but by wounding he healeth them, whilst piercing them with the dart of his feare, he inlightneth them with the vnder­standing and knowledge of the right way, &c.

An example hereof we haue in the Israelites of whom the psalmist saith, that when the Lord slew them, they sought § Sect. 2. The former point illustra­ted by exemples out of the scriptures. Psal. 78. 34. 35. Esa 26. 16. him, and they returned and enquired early after God, &c. And the Prophet Esay saith thus of them; O Lord in trou­ble they haue visited thee, they haue powred out a praier when thy chastning was vpon them. And this is vsuall to be ob­serued in the hystory of the Iudges and Kings, that when this people abounded in worldly prosperity, they for­sooke the Lord and serued idolls; but when he afflicted them sharply for such apostacy, then they were brought to a sight of their sinnes, they turned vnto the Lord, and repented and humbled themselues before him. Thus the Nineuites, who by their sinnes, committed in their pros­perity, deserued an vniuersall destruction, when God threatned his iudgements against them, turned vnto the Lord with fasting, weeping and praier. So Manasses, who in his flourishing estate had forsaken the Lord, when he was in tribulation praied to the Lord his God, and humbled 2. Chro. 33. 12. himselfe greatly before the God of his fathers. And Saul, who raged against Gods Saints, when he was throwneAct 9. 5. downe to the earth and depriued of his sight, he doth in the time of his blindnesse, seeke and find the Lord, who ran away from him whilst he had the vse of his eies, when blinded inwardly with an ignorant zeale, he thought to approach neerest vnto him. To this purpose one saith, that God hath chosen them whom the world despiseth, [Page 422] because commonly when men are contemned of the world they come hereby to the sight and knowledge ofGregor. Homil. 36. in Luc. 14. themselues. He that left his father, and spent his portion in riotous courses, returned vnto him when he was pin­ched with hunger, and if he had not hungred he had not returned, for when he felt the wāt of earthly things, then he began to thinke of his spirituall losses. So when those who had oxen, farmes, and wiues, refused being inuited to come to the supper; the poore, weake, blind and lame became willing guests at the first call, because those whoMath. 22. are impotent and despised in the world doe so much the more cheerfully heare the word of God, because they haue no earthly delights to distract and hinder them. Be­sides, the flesh which is as a notable pull-back, hindreth our conuersion and turning vnto God, whilst we enioy the world at will, and prosper in our euill courses, doth giue way vnto the part regenerate, when it is pinched with crosses and afflictions, that it may by this meanes be freed from present smart, and as the resty horse, or the refractory and sturdy oxe, doe not only, not draw them­selues, but also pull backe and hinder their yoke-fellow, gauling and hurting them with their strugling and stri­uing; but when they feele the smart of the whip, or the pricke of the goade, they goe on forward, and helpe in the draught: so our flesh and vnregenerate part, doth hinder the spirituall man in all religious courses, gau­ling and vexing it, when it would goe forward in the waies of godlinesse; but when it is whipped and pricked for this reluctation and backwardnesse, to be freed from paine, it is content to yeeld to an outward reformation, to turne vnto God, and to performe that seruice vnto him, in formality and hypocrisie, which the regenerate part performeth in sincerity and truth. Yea it selfe alone is ready to make a fained conuersion, to auoide smart and punishment, euen when there is no dramme of Gods spirit to helpe it forward, meerly out of selfe loue, and [Page 423] not the true loue of God: as we may see in the fained hu­miliation of Ahas, when he heard Gods iudgements de­nounced1. King. 21. 27. 29. against him: how much rather therefore will these afflictions driue a man vnto God, when besides these prickes and goads in the sides of the flesh, the spirituall part doth drag him forward.

But this will better appeare if wee consider theSect. 3. That God by afflictions fit­teth & prepa­reth vs for the hearing of his word. meanes of our conuersion. The first and chiefe whereof is the sauing hearing of Gods word, of which as the spi­rit of God is the principall cause, seeing hee boareth the eate, and openeth the heart, that wee may attend vnto it and receiue it; so an especiall meanes which hee vseth for the fitting and preparing of our hearts hereunto, is affliction and tribulation: for when our former husband the world hath dealt churlishly with vs, reiected and di­uorced vs from him; then are wee more ready to har­ken vnto the motion of Iesus Christ, when by his Am­bassadours in the preaching of the gospell, hee su [...]th for our loue; and the mach & vnion betwene vs and him, is in a good forwardnes, when by rough and vnkinde v­sage, wee are in our hearts and affections alienated from the word. And therefore the Lord, when wee dote vp­on these earthly idols, and will not bee estranged from them, doth set betwene vs and them the thorny hedgeHos, 2. 6. 7. of afflictions, (as hee speaketh by the Prophet) that being by this forcible meanes seperated from them, and pricked with tribulations, when we seek after them to renew our loue, wee may at last returne vnto him our true and first husband, because, when we serue him, our condition will bee much better, then whilest wee adhe­red to the world, when wee heare from it nothing but threatnings, and terrours, we are more willing to har­ken vnto Gods sweete and gratious promises. And when with Elias wee haue hard and seene, yea also haue felt and hard our share, in the stormy tempest of trou­bles,1. King. 19. 11. 12. haue been shaken with the earthquakes of dan­gers, [Page 424] and euen schorched with the fire of affliction and tribulation, then are wee well prepared to heare the still and soft voice of the Lord, speaking comfortably vnto vs in the ministery of the gospell. And thus Elihu saith, that God openeth the eares of men euen by their correcti­ons, Iob 33 16, 17 & 36. 15. which hee had sealed: that hee might cause man to [...]urne away from his enterprise, and that hee might hide the pride of man; and keepe backe his soule from the pit, and that his life should not passe by the sword. And againe, he deliuereth the poore in his affliction, and openeth their Aurem cordis tribulatio ape­rit quam saepe buius mundi prosperitas claudit Gregor moral. l. b. 26. cap. 23. eare in trouble. To which purpose one faith, that tribula­tion openeth the eare of the heart, which the prosperity of this world vsually shutteth, making it dease vnto all good admonitions. Yea not only doe afflictions further our conuersion, as they prepare and fit our eares for the hearing of the word, but also as themselues are a real [...]er­mon, wherby God inuiteth vs vnto repentance; for as we heare him speaking to vs by his ambassadors in the pub­like ministery; so we may see his wil in his works & iudg­ments, namely how ougly and loathsome sinne is vnto him, & how much he is displesed with those that cōmit it.

The other meanes of our conuersion is our contrition and humiliation, of which as the chiefe cause is Gods§ Sect. 4. That God by afflictions wor­keth in vs con­trition and hu­miliation. holy spirit, applying vnto vs the threatnings of the law, so another principall meanes which he vseth are crosses and afflictions. For when the oyle of spirituall grace will not mollifie our iron & brassie hearts, then doth he melt them and make them soft and liquid in the fiery furnace of tribulation, when as they are such stiffe and stubborne grounds, that they are not fit for the seed of the word, then doth he breake vp, plough, and harrow them with crosses and afflictions, that so they may become fruitfull. And whereas naturally we are so blinded with selfeloue, that we doe not see our sinnes, and so puffed vp with pride, that we will not cast down our selues before God, and acknowledge and confesse them, when our eies are [Page 425] annointed with this sharp eie-salue of afflictions, we ca­fily discerne al our former wicked courses; and when our lofty hearts are pressed downe with the waight of tribu­lation, then doe we humble our selues before God, and acknowledge our sinnes; saying with Dauid, Behold here 2. Sam 15. 26. I am, let him doe vnto me as it seemeth good in his eies, and is it not I that haue commanded to number the people? It is euen I that haue sinned, and haue committed euill, &c. and1. Chron. 21. 17 with the Church in the Lamentations, It is the Lords Lamen. 3. 22. mercies that we are not consumed. To this purpose one saith, that it is the highest degree of vertue, not to com­mit,Prima virtus ne perpetrari debeant sed vitari peccata secunda sal [...]em perpetrata corrigere &c. Gregor moral. lib. 6. cap. 17. but to flie sinne; and the next vnto that is to repent of it, when it is committed. But vsually we neither auoid sinne when we are tempted vnto it, nor willingly ac­knowledge it when we haue done amisse. And so much the more desperately is the mind of sinfull man blinded, by how much the lesse he discerneth the damage of his blindnesse. Whereof it commeth to passe through the bounteous mercy of almighty God, that punishment at­tending vpon the fault, doth open the eies of the offen­der, which security made blind; so as he could not discerne his manifold sinnes. For the slothfull and slug­gish mind is awakened and rowsed vp with the smart of stripes; and whereas being carnally secure it lost it state of innocency and integrity; being afflicted it consi­dereth whether it is declining and falling.

By all which it appeareth, that afflictions sanctified§ Sect. 5. That afflicti­ons are the last meanes which God or­dinarily vseth to conuert obstinate sin­ners. by Gods holy spirit for this end, are a most powerfull and effectuall meanes for the furthering of our conuer­sion; for when neither the oyle of Gods gracious bounty wil soften & supple our stony hearts; nor his word, which is the sword of the spirit, pearce them; and when nei­ther the sweet sound of his gracious promises will allure vs to obedience, nor the terrible thunder of his fearefull threatnings will restraine vs from sinne: then in the last place he visiteth our iniquities with the rod, and our sinn [Page 426] with scourges; knowing that if our case be not vtterly desperate, we who haue neglected his word, will at least be reclaimed & reformed with his chastisemēts and cor­rections. And this the Lord implieth where he saith that Ierusalem, after that he had dealt with her not only by his word but by afflictions and chastisements, did notwith­standing continue in a perpetuall rebellion, and would not returne. I hearkned (saith he) and heard, but none spake Ier. 8. 5. 6. aright, no man repented of his wickednesse, saying what haue I done, euery one turned to their race, as the horse rusheth into the battell. So by the prophet Amos he intimateth, that they were in a desperate condition, seeing they would not be reclaimed from their euill waies, neither by his word, nor by afflictions, for though he had grie­uously punished them with famine, pestilence and theAmos 4 6. 12. sword, yea had ouerthrowne them as he ouerthrew Sodome and Gomorrha, and had only reserued a remnant from the common destruction, as it were a firebrand pluckt out of the burning, yet for all this, they had not returned vnto the Lord. The consideration whereof serueth first for the exceeding terror of those, who doe not in their afflicti­ons draw neerer vnto God, forsake their wicked waies, nor any whit profit by their corrections; for this disco­uereth the desperatenesse of their estate, seeing if any thing would conuert and turne them vnto God, then would these afflictions and corrections, which because they doe not, therefore are they daily in danger to be giuen ouer of God as a hopelesse cure, and to haue these fatherly chastisements turned into vtter destruction and hellish punishments. The former the Lord threatneth a­gainst the people of the Iewes. Wherefore (saith he) should you be smitten any more, seeing you fall away more Esay 1. 5. & 9 13. and more, and the latter likewise elsewhere. The people (saith he) turneth not vnto him that smiteth them, neither do they seeke the Lord of hoasts. Therefore will the Lord [...]ut off from Israell head and taile, branch and rush in one day. [Page 427] To which purpose one saith, that our present punish­mentPaena presens si animum af­flicti conuertit, finis est culpae precidentis: si autem ad timo­rem domini minime conuer­tit, initium est paenae sequentis &c. Gregor. Epist. lib. 11. cap. 25. § Sect. 6. That those af­fl [...]ctions bring much comfort which further our conuersion. if it turne and conuert the heart of the afflicted, is the end of foregoing faultinesse; but if it doe not work in vs the true feare of God, it is the beginning of follow­ing punishments. And therefore we are carefully to take heed that in our afflictions we rent our hearts and turne vnto the Lord, with weeping and mourning, least we change from bad to worse, and passe out of earthly pu­nishments into hellish torments.

Secondly it serueth notably for the comfort and re­freshing of all, who make profitable vse of their afflicti­ons, and are moued by them to forsake their former euill courses, and to draw neere vnto God by repentance and amendment of life. For how happy may they thinke themselues in their crosses and calamities, when as God thereby doth but clip their wings, that they may not flie from him; and cast these thornes, briars and blockes in their way, that they may not goe forward in that plaine and easie passage which leadeth to destruction, but may leaue this course and returne vnto him? how much may they thinke themselues bound to their heauenly father, if when they are going like foolish children to­wards the pit of destruction, and ready to fall into a gulf of dangers, he setteth these bugbeares in the way to de­terre and hinder them from going on, and to cause them to returne vnto him, in whose presence and protection they haue all their saftety. And if when they are snorting in the spirituall lethargie of carnall security, which, if they were let alone and left to their ease, would bring them to death and destruction, they be nipped and pin­ched with troubles and vexations, that so being awake­ned, the life of their soules may be preserued, and their health recouered? what cause is there of murmuring and complaining, yea what cause haue we of thanksgiuing and reioycing, if being (with Lot) loath to leaue this Sodome of sinne, we be pulled out of it with some vio­lence, [Page 428] and be pricked in our sides with these goades of affliction, to hasten our speede towards Gods heauen­ly mountaine, where we shall be safe from the common destruction? How happy may we thinke our selues, if the pricks of tribulation doe further our conuersion; if the thornes of affliction pricking our bodies, do worke true compunction in our soules, and prick our harts and consciences with a sight and sense of sinne, that so weeBene sentibus tribulationis confixus, qui conuersus ex­ind [...] est, benè pūgeri [...] si com­pu [...]geru. Mul­ti cum sentiunt poenam, corri­gunt culoam. Bernard serm. 48. may seeke to haue our wounds cured with the precious balsum of our Sauiours blood, and by feeling this tem­porary punishment, may amend our faults and be freed from that guiltinesse which is accompanied with euer­lasting death? And how are we bound to blesse that ne­cessitie which driueth vs vnto God, not suffering vs to goe on in such licentious courses as would in the end bring vs vnto destruction?

CHAP. XIX.
That God vseth our afflictions as an effectuall meanes to preuent vs from falling into sin, as also to mortifie and subdue our corruptions.

AND thus Gods loue appeareth in our§ Sect. 1. That it is one maine end why the Lord affli­cteth vs, to pre­serue vs from falling into sins when we are naturally incli­ned to commit them. Heb. 12. 10 afflictions, as he vseth them for means of our vocation & effectuall conuer­sion. The like loue & mercy he shew­eth vnto vs by them, in that he vseth them as his powerfull instruments, for the furthering of our sanctificati­on; for at this end God also aymeth in his corrections, as the Apostle witnesseth, where he sayth, that hee cha­steneth vs for our profit, that we might be partakers of his holinesse. And this the Lord effecteth by our afflictions, whilest hee vseth them as meanes to free vs from sinne, and also to furnish vs with all sanctifying and sauing [Page 429] graces, whereby we are inabled to bring forth the fruits of obedience, and to walke before him in newnesse of life. Hee dooth by our afflictions free vs both from the outward and inward corruption of our sins, not only by preuenting them, that we do not entertaine or fall into them, but also by mortifying them, when we are alrea­dy tainted and infected with them. Concerning the for­mer, we are (through our naturall corruption) so prone vnto sinne, that if we be left vnto our owne courses, we are apt to abuse our liberty vnto licentiousnesse, to turn aside out of the path of holinesse and righteousnes, and like vnbridled horses to run in the wayes of wicked­nesse (as it were) with a full careere: and therefore the Lord in great mercy by▪ sending afflictions, doth put a bridle into our mouthes, wherewith hee raineth and pulleth vs backe, that we may not stumble and fall into sinne, and so ma [...]ereth and ruleth vs, that we are faine to trauell in the right way, which wil bring vs vnto hap­pinesse, and cannot satisfie our carnall desires by run­ning into the by-wayes of sinne, which would leade vs to destruction. Wee are ready like wanton Oxen to leape into the forbidden pastures of carnall pleasures, because they are delightfull to our fleshly appetite; but the Lord fetteth these thorny hedges of troubles and af­flictions in our way to restraine vs from entring into them, and that out of meere mercy and loue, seeing howsoeuer these pastures are for the present, pleasing to corrupted nature; yet, euen now they ly open to the thunder and lightning of Gods fearefull vengeance, and for the time to come, will but fatten and fit vs for the shambles of destruction. And as they are an hedge of thornes to keep vs from companying and feeding with the Buls of Bashan, euen wicked worldlings in the fields of iniquity; so also are they hedges & wals of defence, to preserue vs from the assaults of our spiritual enemies, and to keep them aloofe, when as otherwise they would [Page 430] encounter vs with their tentations. For, whereas wic­ked worldlings would haunt vs with their companie, and corrupt vs with their euill example, and filthy com­munication, if we enioyed worldly prosperity, and had such fulnesse of earthly things, that they might sucke from vs any profit and aduantage: these troubles and af­flictions doe make them to loath our companie, (as Moths doe leaue the garments that are imbittered with gall) and to flee our fellowship, seeing neither our selues, nor any thing about vs is pleasing and delight­full to their carnall appetite. And surely this is a maine end why God afflicteth vs, not because we haue former­ly sinned, but that we may not sin for the time to come; not to punish vs because we haue committed it, but to preuent vs, that we be not againe ouertaken by it. So E­lihu sayth, that God openeth the eares of men by their cor­rections, Iob. 33. 16. 17 which he had sealed, that he might cause man to turne away from his enterprise, and that he might hide the pride of man, and keepe back his soule from the pit, and that his life should not passe by the sword. And thus the LordHos. 2. 6. 7 himselfe sayth, that hee would stop his peoples waie with thornes, that they might not goe on in their ido­latry, but returne vnto him. To this purpose one saith,Bernard. de in­teriori dom [...] cap. 46. that God foreseeing, that some of his seruants would (if they were let alone) fall into grieuous sinne, dooth for their soules health afflict their bodies to preserue them from it; because it is more profitable for them to be weakned with diseases, that they may be saued, then to remaine still in health and be condemned: For that is pernitious health, which leadeth vs to disobedience; and that is holsome sicknesse, which being inflicted by God as the chastisement of our sinnes, doth bruise our stony hearts, and make them to become meek and hum­ble. An example wherof we haue in Ionas, who when heIo [...]. 1. 3 intended to fly from Gods presence, with ful purpose to neglect the seruice which he had in charge to perform, [Page 431] was swallowed by a Whale, that so he might flie vnto God, when he could goe no whither else, and execute his commission with boldnes (hauing learned that God was able to deliuer him out of the very iawes of death) the neglect whereof had been a grieuous sin. And thus the Lord taketh away from his children worldly ho­nours, when he seeth that they would by them be puft vp with pride, and become insolent and vaine-glorious: thus hee depriueth them of riches, when they would be vnto them thornes, to choake and hinder the growth of his heauenly graces, or prouocations, and incitements vnto sinne, or the meanes and instruments to further them in wicked actions, or like camels bunches hinder them from entring into the straite gate, which leadeth vnto happinesse. Thus hee taketh from vs parents, chil­dren, and deare friends, when as (if we should still inioy them) we would make them our idols, setting our hearts vpon, louing, or trusting in them, more then in God himselfe. So he depriueth vs of our earthly pleasures, when he seeth that we would preferre them before hea­uenly ioyes; and causeth vs to finde many troubles, cros­ses and afflictions in the world, because hee knoweth, that if it should smile and fawne vpon vs, wee would make a paradise of the place of our pilgrimage, set our hearts and affections vpon these transitory trifles, and neuer care to trauell in the way of holinesse and righte­ousnesse which leadeth to our heauenly country. As therefore the wise and skilfull Physicion, doth not on­ly apply medicines for the curing of diseases, when men are fallen into them, and restoratiues to repaire their de­caied strength & to recouer their health; but also in time of infection, and when they see some distemper in them through the abounding of humours, doe giue whole­some preseruatiues, and preuenting purges, to main­taine health, & to driue away the approaching disease: so doth our heauenly Physicion vse these potions of af­flictions, [Page 432] not only to recouer and cure vs of the diseases of sinne, when wee are fallen into them; but also to purge away our inward corruptions, and so to preuent these deadly sicknesses of the soule, before they haue seased vpon vs, and to free vs from al causes & occasions which would otherwise bring vs into this dangerous condition. For; as if we be left vnto our selues, and be neither terrified from sinne by sense of our owne cha­stisements, nor the terrour of others punishments, the vnregenerate part will grow so carnally secure, and proudly insolent, that it will tempt, yea pull and dragge vs into much wickednesse: to which purpose the wise man sayth of professed worldlings; that because sentence Eccles. 8. 11 against an euill worke is not executed speedily, therefore the heart of the children of men is fully set in them to doe euill: So when we feele the smart of our former sinnes, andChrysost. in Math. 3. Hom. 3. when our flesh looseth all the pleasure it hath taken in these sweete meates, by the after-taste of these sharpe and bitter sawces of afflictions, which it is forced to feed vpon, whether it will or no, then it is lesse lico­rous for the time to come, or at least doth not with that boldnesse giue way to it carnall appetite, in swallowing these sinfull delicates, when it knoweth that they will vpbraide it, with such a loathsome after-relish of smart and punishment. For as the spirituall man feareth only spirituall punishments, and contemneth carnall; as namely, the curse of the law, the wrath of God, the last iudgement, and hell torments; but not famine, sword, the racke or gibbet. So the flesh and part vnregenerate feareth only these corporall punishments, and neglec­teth those which are spirituall and eternall: whereof it is that they who are wholly carnall, doe vtterly despise all threatnings of spirituall iudgements, and run on in a headlong course of sinne, vnlesse they bee bridled and restrained with bodily punishments. And therefore the Lord knowing this, inflicteth vpon his seruants [Page 433] these outward crosses, that thereby hee may curbe in their carnall concupiscence from lusting after euill, from which if the vnregenerate part were throughly secured, it would be so importunate, and audacious in assaulting and tempting them vnto sinne, that if it did not wholly vanquish them, yet it would often foil them with these in counters, or at lest continually trouble them and di­sturbe their peace.

The consideration whereof should moue vs to beare§ Sect. 2. That the ser­mer considera­tion should worke in vs patience in affli­ctions. all our afflictions with much patience and comfort. For if a valiant souldiar is willing with all cherefulnes to run through a world of miseries, rather then he would bee vanquished, and led captiue by his enimies, if with pati­ence hee bare his heauie armour, indure hunger and thirst, heate & cold, spend the night in watching, and the day in fighting, not reckning of his rest, nor regarding wounds, that he may in the end put his enimies to flight; and if the wise patient is content not onely to suf­fer, but to reward his Physition, when hee goeth about by bitter pills and loathsome potions, by long absti­nence and strict diet to preuent diseases when they are approaching: then how much more cherefully and willingly should we vndergoe all the miseries and trou­bles of this spirituall warfare against sinne, Satan, and the enemies of our saluation, when as they serue as meanes and helps, whereby wee are inabled to van­quish these deadly foes, and to obtaine a glorious victo­ry? with how much more patience and comfort should wee at the appointment of our heauenly Phisition take these bitter pills and potions of crosses and afflictions, seeing hee vseth them as soueraigne preseruatiues to keepe vs safe and sound from the contagion and poiso­nous infection of sinne, and from falling into these dan­gerous diseases, which would bring body and soule vn­to euerlasting death.

And thus it appeareth that the Lord in our afflictions [Page 434] aymeth at the preuenting of those sinnes, which other­wise if wee were left vnto our selues, wee would readily§ Sect. 3. That God first vseth meanes for the preuen­tion of sinne; and then for the mortifying & subduing it. fall into: it followeth now further to shew, that he vsu­ally by the same meanes mortifieth our corruptions, wherwith we are already defiled, and euen seperateth & diuorceth vs from those sins vnto which our carnal affe­ctions are wedded & vnited. For as the wise and faithful phisition sheweth his first care in preuenting the sicknes of his patient, & in preseruing him from falling into dan­gerous diseases; but if through the abundāce of corrupt humors, external accidents, & especially his own ill diet and disorder, he be already fallen into them, then his se­cond care is to apply fit medici [...]s to cure him, and reco­uer his health: so the Lord our spirituall Phisition▪ in the first place giueth vs wholsome preseruations, to keepe vs in health, and to repell these diseases of the soule, that they doe not seaze vpon vs, but if through the inward corruption of our nature, the outward ten­tations of the world, or through our owne disorder and misdiet, neglecting our spirituall foode, which would nourish vs vnto life eternall, and furfeting vpon carnall pleasures, and worldly delights, wee bee alreadie fallen into the sicknesse of sinne▪ then doth he by fit (though not toothsome) medicins▪ seek to heale vs, and to reco­uer againe our spirituall health, wherein like a most wise and louing Phisition hee doth not labour to please our appetite, and delight our tast, but to cure our diseases which in their owne nature are most deadly, and to pre­serue our soules from euerlasting death. To which purpose he prescribeth vs a long fast, after fulnes, and appointeth vs a strict diet, causing vs to vse sparingly, or totally to abstaine from worldly delicates, whereon formerly we haue surfeted, or because wee cannot rule our appetite, hee doth out of his loue & care take them from vs, and as it were locketh them out of our sight.

Yea, if this bee not sufficient for our recouery, hee doth [Page 435] vnto these priuatiue remedies, adde positiue medicines, purging away our corrupt humors of wickednes, which haue beene bred in vs by our greedy feeding vpon deli­cious pleasures & sweete delights with the bitter pills and lothsome potions of troubles and afflictions, and launching our fores and impostumes of sinne and cor­ruption, with these sharp razours and keene kniues of outward calamities and tribulations, which haue been bred and gathered in vs through idlenesse and excesse. And thus the Prophet saith, that the Lord shall wash the filthines of the daughter of Sion, and purge the blood of Ie­rusalem Esa. 4. 4. out of the middest thereof by the spirit of iudge­ment, and by the spirit of burning. And that by the fire ofEzek. 24. 11. afflictions hee will melt, and so by melting purifie the filthines, and consume the scumme of the people of Isra­ell. So the Author of the booke of Wisedome saith, that therefore the Lord chastened them by little and little, that Wis. 12. 2. offend; and warned them by putting them in remembrance wherein they had offended; that leauing their wickednesse, they might beleeue on him.

And surely these afflictions and calamities are a most§ Sect. 4. That afflictions effectually moue vs to for­sake sinne, and to leaue our former wicked courses. powerfull and profitable meanes to pull vs with vio­lence out of our sinnes, and to purge & cleanse vs from our spirituall filthinesse. According to that in the Pro­uerbes: The blewnesse of the wound serueth to purge away euills; and so doe stripes the inward parts of the belly. For in the time of our prosperity wee hearten our selues in our wicked courses, supposing that God liketh and ap­proueth, or at least is not much offended with our euill conuersation, because all things goe well with vs, and no inconuenience accompanieth our sinnes, (the which conceits bring vs to carnall security, and to such hard­nes of heart, that wee shut our eares against all admoni­tions and reproofes, and neglect of Gods terrible threat­nings, as though they were a vaine sound, and as it were but paper shot) but when wee are brought into affli­ctions, [Page 436] not only see our sinnes accompanied with sense of present smart, but also expect the continuance and increase of our calamities; then doe wee begin to examine our waies, and to call our selues to a reck [...] ­ning: and when our consciences tell vs, that it is our sinnes which haue brought vpon vs all these miseries, and that there is no meanes to bee eased of our smart, vnles wee leaue and forsake our former wickednes, and betake our selues to a new course of life; then doe wee begin to loath these sweete meates of sinfull delights, when they are thus distasted with the sower sawce of trouble and affliction; and though heretofore there hath been a league and friendship betweene our sinnes and vs; yet now (like malefactours when they are ap­prehended) we beginne to accuse and exclaime against them, as the authors of all our miseries; and are con­tent to bring them out before our iudge to bee condem­ned, mortified, and crucified, that we by their ruine may escape punishment. In our prosperity wee doe not on­ly grow cold and negligent in holy duties, but also lie open to the tentations of Sathan and the world, alluring vs vnto sinne, by casting before vs the baits of earthly vanities; and though the pure gold of Gods graces re­maine in vs, yet it is much dazeled, if not quite coue­red with the drosse of our corruptions: and therefore the Lord is faine to cast vs into this fiery furnace of af­flictions, that hereby hee may trie vs, and by trying pu­rifie vs, burning and consuming away the drosse of our sinnes, that wee may shine againe in our wonted beauty. So hee saith by the Prophet to his sinfull people, I will turn my hand vpō thee, & purely purge away thy drosse, and Esa. 1. 25. take away all thy tinne. With which consideration oneƲenit tribula­tio mea, ve [...]iet [...]t purgati [...] m [...] ­ [...]. August. in Psal 61. [...]nar. comforteth himselfe, because his tribulation was but his purgation, whereby hee was freed from the drosse of sinne. For which purpose the Lord like a skilfull goldsmith vseth the world for his furnace, the diuell and [Page 437] wicked men as straw and fewell to maintaine this fire of affliction, which doe but consume themselues whilst they purifie Gods elect (like good gold) from the drosse of their corruptiōs. In the time of our prosperity, though we be Gods good graine, yet is our spirituall part mixed and ioyned with the chaffe and straw of our corrupti­ons, and therefore our heauenly husbandman doth as it were thrash vs with the flaile of affliction, and fauneth and winnoweth vs with trialls and tribulations, that being purged and made cleane, we may be fit for his own store. Whilst we lie at ease and are not moued, we be­come, like standing waters, corrupt and noisome, and are fit to breed and bring forth nothing, but those ougly toades and venemous serpents of sinne and wickednesse which viper-like kill and destroy them, from whom they haue their existence and being; but when we are stirred and troubled, or haue a passage and current ouer the sands and stones of affliction and misery, then are we pu­rified from the slime of corruption, and doe attaine vnto christaline purity. We are ready in our prosperity like iron vnused, to rust in our corruption; and therefore the Lord vseth these files of affliction to scoure away this rust and canker of sinne, that we may become bright and smooth in our integrity and holinesse, and when like clothes we are soiled, and become fowle with the filth of iniquity, then doth he wash and rinse beate and wring vs in those waters of tribulation, that so we may beeExteri [...]ri vul­nere [...]n [...]tur plaga interi [...]r. Sic [...]nim iras­ceris vt mansu­escas, affl [...]gi [...]▪ [...]t part as▪ pr [...] ­st [...]rnis vt erig [...] Idiota inter [...]rthod [...]x. de patien. v [...]r [...] contempl. ca. 1 [...] made cleane from this spirituall pollution. By all which, Gods loue appeareth in our afflictions, seeing they tend not at all to our hurt and destruction, but only to purifie and cleanse vs from the loathsome filth of sin, and from those foule corruptions which make both our bodies and soules ougly in Gods sight; and fit for no place, but that dark blacke dungeon of hell and destruction. So that as one saith, he doth by wounding vs outwardly cure vs inwardly, he is angry for the present, that he may [Page 438] be mild and mercifull for euer after, he afflicteth vs that he may spare vs, and casteth vs downe that he may more highly adu [...]unce vs. Neither do we in our part regene­rate receiue hereby any hurt and dammage, but rather much profit and benefitt; for whilest the outward man decayeth, the inward man is renewed daily, whilest the drosse of our corruption is consumed, the golden gra­ces of Gods holy spirit are purified, and shine more glori­ously in the sight of all men: whilest the flesh with theSub manu tan­t [...] artificis auri mica in magn [...] palea perire non potest▪ Quanta ibi pa­lea? quam mo­dicum aurum? sed noli timere, tantus est arti­fex vt purgare possit, perdere non possit. Aug. serm. 254. Tom. 10. lusts thereof are mortified and subdued, the spirit is reui­ued, ruleth and reigneth; and the more fiercely our old man is encountred with crosses and afflictions, the more weake assaults it giueth to the new man and part regene­rate. Nor neede we, whilest we are thus purified, to feare that the small scruples and few graines of Gods graces in vs will be lost, and perish in the huge heape of our drosse and chaffe; for (as one saith) in another case, the least graine of this spirituall gould cannot miscarie vnder the hand of such an excellent artisan: and so skilfull and care­full is this heauenly workeman, that in our purging we cannot neuer perish.

And vnto this efficacy and vertue of afflictions free­ing§ Sect. 5. That afflicti­ons cause vs carefully to vse all good meanes for the morti­fying of our sinnes. vs from our sins and corruptions, when they are in­flicted on vs, we may further adde, that they are of ne­cessary vse, as they worke in vs a care and desire of ap­plying vnto vs both these and all other good meanes, that we may be freed from them; for though we be in our soules sicke in sinne to the very death, yet naturally we are so in loue with our diseases, that we neuer seeke to be cured of them, but rather this sickenesse seemeth health, and our spiritual health is shunned as a disease, and ther­fore (as one saith) seeing when our soules are grieuouslyChrysost. in Ioh. Hom. 37. sicke, we haue no sense of paine, nor desire of remedie, but with great diligence seeke to ease the body of the least infirmitie; therefore God for the sinne of the soule doth afflict the body, that by the punishment and paine [Page 439] of the worser part, the better and more noble may be mou­ed to seeke after the curing of it spiritual diseases. Though we are much indaungerd by our inward impostumes of sinne and corruption, so long as we are at ease, and in our outward estate in good plight and liking, we neuer looke for helpe and remedy; but when rankling and festring in our terrified consciences and afflicted spirits, they put vs to grieuous paine and intollerable torment, then do we sue and seeke vnto our heauenly Surgeon, and are con­tent that hee should not onely apply vnto vs, the healing plaisters of his mercies, but also the sharpe corrasiues of crosses and afflictions; yea, that he should cut and launch, binde and seare vs, that by this present paine, wee may be freed from euerlasting torment.

Finally, though our sinnes and corruptions, like filthy Sodomites, doe vexe our righteous soule and regenerate part dwelling with them, through their impiety; yet so are we made drunken with their sweete delights, and allu­red with the bewitching pleasures which do accompany them, that we are loath, euen when God commaundeth vs, to leaue their society, if we were not pulled from them with a diuine violence, and as it were forced to flee from them, by this fire of afflictions.

But as our crosses and calamities serue notably for the mortifying of all sinnes, so more especially these sinnes§ Sect. 6. That God by afflictions mortifieth our pride, carnall concupiscence, and selfe-loue. of pride, carnall concupiscence, selfe-loue, and loue of the world; for whereas in the time of our prosperity, we are apt not only to magnifie our selues, and to haue a great opinion of our worth and excellencie, but haue also the applause of others to puffe vs vp, which maketh pride to goe with full sayles, hauing got so faire a gale of vulgar breath and the wind of vaine glory to blow it for­ward: when we are in aduersity and affliction▪ we are as much humbled and cast downe in our owne conceit, as in the opin [...]on of others, who now as much neglect and contemne vs, as they did before extoll and magnifie vs; [Page 440] and when these tempests of troubles blow, we strike all the sayles of pride, comming then to a true sight and vn­partiall valuation of our selues, when as being stripped of worldly ornaments we appeare in our nakednesse. And thus Elihu saith, that God openeth the eares of men by their Iob. 33. 17 corrections, that he might cause them to turne from their enterprise, and hide the pride of man. So also our carnall concupiscence and lusts of the flesh, are exceedingly mortified with troubles and afflictions; for whereas case and prosperity is the fuell of this fire, affliction and mise­ry is the water wherewith it is extinguished and quen­ched, whereas that is the dainty foode and plentiful nou­rishment, wherewith the flesh with the lusts thereof are fed, and the old man made strong and vigorous, this bread of affliction and water of tribulation, doth pine and wea­ken it, so as it is easily mastered and subdued by the spiri­tuall part: whereas that affordeth plentifull matter of tentations, and ministreth in this spirituall warfare wea­pons and munition vnto this enemy of our saluation; this disarmeth him of all his strength, pulleth out of his hand his preuailing weapons, and so maketh him easie to be ouercome. And therefore, if when ou [...] houses be a fire, wee are much comforted, if store of water bee brought whereby it may be quenched; how much more should we be filled with comfort and consolation, when our soules inflamed with the fire of concupiscence, haue this fire extinguished with the water of afflictions? and if, when a pernitious and bloody enemy maketh warre a­gainst vs, we exceedingly reioyce, if we can by any means weaken him, famishing him for want of victualls, and in­tercepting his prouision of armour, weapons and muni­tion: then surely we haue no cause of excessiue sorrow in our afflictions, but rather in this regard may iustly tri­umph with ioy; seeing by this meanes those mortall ene­mies, the lusts of our flesh, which continually fight a­gainst our soules, are weakned of their chiefe strength, [Page 441] famished for want of foode, and spoiled and disarmed of their most preuailing weapons. The like also may bee sayd of selfe-loue, the heate whereof is exceedingly cooled and abated with troubles and afflictions; for howsoeuer, when we are adorned with worldly orna­ments, and curiously painted with the false colours of prosperity, like vaine women we admire our counter­fait beauty, and like the young fonling, wee dot [...] vpon the deceiuing shadow of a lying complexion, as though it were naturall and affixed vnto vs by God, and not ac­cidentall and aduentitious, acquired and gotten by our deceiuing art and industry: yet when by outward cala­mities wee are dis-roabed of all our glittering brauery, and haue our false colours washed away with the wa­ters of afflictions; when we are weather-beaten with the tempests of tribulation, and appeare no better then we are, in our owne fauour and complexion, then as the loue of others is weaned from vs, who affected vs onely for our counterfait beauty and outward brauery, so do we begin to loath our selues, when looking in the glasse of the lawe, wee see that all outward helpes haue fayled and forsaken vs, and that we are left in our owne fowlenesse and deformity. An example whereof wee haue in Iob, who though he were but too much in loue with his owne worth and excellency in his prosperity, as may appeare by his discourses in the time of his affli­ctions, wherein he complaineth that this smart exceeded his sin, and iustifieth himselfe with some impeachment to Gods infinite righteousnesse; yet when at length he was throughly humbled, his selfe-loue is turned intoIob. 42. 6 loathing, and abhorring himselfe, he repenteth in dust and ashes.§ Sect. 7. That we wold immoderately loue the world if we were not weaned from it by afflictiōs.

But aboue all other sinnes these afflictions are most powerfull and profitable, for the mortifying of the loue of the world and worldly vanities, vnto which natural­ly we are so much addicted. For howsoeuer these earth­ly [Page 442] things are most vaine and momentary, and the loue of them not only foolish and fruitlesse, but also dange­rous and pernitious; yet is there such an inseparable league and liking betweene them and our corrupt flesh, that the child doth not with greater fondnesse cling to the mothers breast, then our affections do naturally ad­here vnto these transitory trifles. Yea so are we fixed and fastned, and (as it were) glued, nailed and riuetted vnto them, that whilest we securely enioy our carnall loue, and haue the full fruition of our worldly desires, we might as easily be perswaded, to pull the skin from our flesh, or the flesh from our bones, as to weane our affections from this bewitching strumpet. Now this worldly loue is such a dangerous sicknesse, that if wee were not cured of it, it would bring vs at last to a des­sperate consumption in all grace and goodnesse, and to euerlasting death both of body and soule; for faith in God, and confidence in earthly things, will not stand to­gether, we cannot serue God and Mammon, we cannot loue the Lord and loue the world: for, (as the Apostle sayth) the amity of the world, is the emnity of God, and who­soeuer Iam. 4. 4 maketh himselfe a friend to the one, he thereby ma­keth himselfe an enemy to the other. For though our heart be a vessell which is capable of the liquor of loue, yet that which is heauenly and spirituall wil not be mixed in it with that which is worldly and carnall; and the more full it is of the one, the more destitute and empty it is ofVas es, sed vas plenum; eua­cua quod te­nes, ad recipi endum id quod desideras, e [...]a­eua a [...]rem mundi, vt re­plearis amore Dei, Aug. in terminis suis. the other. And therefore if we would be replenished with the diuine loue of God, we must powre and cast out our vnprofitable loue of earthly things. To which purpose one sayth; Thou art a vessell, but such an one as is already full▪ empty out that which thou containest, that thou maiest receiue that which thou desirest, cast out the loue of the world, that thou maist be filled with the loue of God.

Againe, it is the nature of loue to make louers like, [Page 443] and to transforme the party louing, as much as may be, into the party beloued; and therfore whosoeuer louethSicut cibus ad­haeret vasi in quo coquitur nisi moueatur, & perdit sapo­rem debitum, debitum que colorem: sic cor hominis ad­haeret isti mun­do nisi movea­tur per afflicti­ones. Idiota in orthodox. de patien. ve­rae contempl. cap. 3. the world, & in his heart and appetite adhereth vnto it, he becommeth carnall and worldly, if by some crosses and afflictions hee bee not weaned from it. And as the milke or meate, if it be not moued and stirred, adhereth and sticketh to the vessell in which it is boyled, and loo­sing it owne sweetnesse and sauour, receiueth from it a loathsome sent; so if wee be not often tossed and trou­bled with crosses and afflictions, we will easily in our af­fections stick fast vnto the world, and loosing the sweet relish of vertue and piety, we will sauour of this stink­ing vessell, and so become noisome in the nostrils of God: yea, if we alwaies enioyed the world at will, and had continually our fill of earthly delights, then would we neuer care for the ioies of heauen, nor vse any means to come vnto them; if our earthly house were safe and pleasant, and neither tottering and ruinous, nor haun­ted with these spirits and bug-beares of misery and af­fliction, wee would neuer bee willing to flit and change our habitation, but after one lease of life were expired, we would desire aboue all things to haue another renu­ed, and neuer care to come into those heauenly mansi­ons which our Sauiour Christ hath prepared for vs. If this our pilgrimage in the world were full of pleasures and delights, and had in it no crosses or dangers; if we had alwaies faire way and easie iourneies, still passed through sweete fields and flowrie meddowes, if we had merry company and faithfull friends in all our trauailes, and had not onely dainty fare, soft lodging, and kinde entertainment at our [...]nnes, but also had wealth at will to defray all charges; then surely would we make a pa­radise of our pilgrimage, and neuer thinke of going for­wards towards our heauenly country. As wee may see by plentifull experience in the world, where it is hard to finde any which are noble, rich, and abounding in earth­ly [Page 444] pleasures, who would not be content to set vp here their rest, if so they might; and neuer desire heauenly happinesse and eternall glory. Yea contrariwise, they abhorre death which separateth them from their earth­ly delight, as the greatest euill, and therefore are neuer so grieuously sicke, but that they would still be content to endure their paine, that they may stil enioy the world, and are patient of all things but of parting with their loue.

And therefore the Lord in infinite mercy and good­nesse§ Sect. 8. That the Lord in great mercy sendeth affli­ons to weane vs from the loue of the world. towards vs, dooth cause vs to meete with manie crosses and calamities, that they may weane vs from this fond loue, and make vs more ardently affect the ioyes of his kingdome. Hee causeth vs in our pilgri­mage to passe through the thorns and briars of troubles and afflictions, to be assaulted with enemies, and endan­gered by theeues, to finde in our trauels fowle weather and filthy wayes, to bee pinched with wants, and tired with labours, to haue rude entertainment, hard lodg­ing, and course fare in these our Innes; and in a word, hee afflicteth vs with sicknesse and pouerty, with toyle and trauell, hunger and thirst, cares, feares and troubles of minde, oppressions of superiours, and iniuries of our equals, that so we may loath the world where we haue such hard measure offered vs, and long to arriue safely in our heauenly country, where wee shall be freed from all these miseries, and enioy perfect happinesse. For, though with Iacob we were spent with cares, and worne with labours, yet we could be content to dwell stil with this worldly Laban for the base hire of earthly vani­ties; and though he often deceiue vs of our wages, and promise that which hee neuer mindeth to pay, yet so long as he speaketh vs faire and fawneth vpon vs, wee neuer thinke of leauing his companie; and therefore the Lord causeth this Churle to change his counte­nance, to turne his smiles into frownes, his flattery in­to [Page 445] furly menaces, and vniust oppression, that so we may bee moued to loath his base seruitude, and haue a desire wrought in vs of returning into our countrie. Wee are farre in loue with this earthly Aegypt, and take such pleasure in the garlike and onions of worldly pro­fits, and to glut our selues with the flesh-pots of carnall delights, that if with some peace and ease we might still enioy them, and haue Iosephs honour and esteeme ioy­ned with our plenty, we would neuer desite to come out of this seruitude, nor make any haste towards our hea­uenly Canaan. And therfore the Lord suffereth the spi­rituall Pharaoh and these worldly Aegyptians to rage a­gainst vs, to spoile vs of our goods, rob vs of our chil­dren, and to oppresse and weare vs out with vnrewarded labours, that wee may grone and cry vnto the Lord for deliuerance earnestly desire that glorious liberty of the sonnes of God, and trauell more cheerfull towards the holy land: we adhere to the world with our hearts and affections, like the wheare in the eare, to the chaffe and straw, and if wee were let alone, would neuer part with it, till we were both consumed in the furnace of Gods wrath; and therefore the Lord in loue and mercy to­wards vs thrasheth vs with afflictions, that hee may se­parate vs from it, and preserue it from perishing. And as the nursing mother, being with childe, desireth to wean her sucking infant from her hurtfull and vnwholsome milke; and for the effecting of it, thinketh it in vaine, in respect of the childs fondnesse and small vnderstanding, to vse only reasons to disswade it from the breast, or to tell it, that her milke is vn wholsome and will breed dis­eases, but rather layeth mustard or worme-wood vpon the teate, the bitternesse where of hee no sooner tasteth, but he beginneth to loath his former loue, and though he wanteth the vse of reason, yet is taught by sense to leaue that which is so distastfull: so the Lord intending to weane vs fondlings from worldly delights, and see­ing [Page 446] it is not enough (in regard of our childish dotage, found affection and small wit) to tel vs by his word what manifold mischiefes accompany our foolish loue; hee doth therefore embitter these pappes of pleasure with the worme-wood of afflictions, and so intermixeth with miseries our carnall delights, that though reason will not rule vs, yet at least by our sense and taste, wee may be moued to loath these earthly vanities.

To which purpose one sayth, that our afflictions inGregor. epist. ex regist. in­dict. 4. cap. 70 the world befall vs through the dispensation of Gods most wise and gracious prouidence, that whilest God by his word and truth, out of meere loue, calleth vs out of the world; the world also at the same time should by the tribulations which it inflicteth, alienate our harts, and euen thrust vs from it: for the minde doth so much the more easily escape and come out of the labyrinth of worldly loue, by how much the more forcibly it is thrust forward when God calleth it. For, then doe wee most earnestly desire to leaue the world, and to goe into our heauenly country, when with Elias we are persecu­ted by it and flee for our liues. Then do we with Paul de­fire [...]. King. 19. 4 Phil. 1. 23 to bee dissolued and to bee with Christ, when the world esteemeth vs the off-scouring of al things and in­flicteth on vs most grieuous afflictions; then doe wee long after the glorious crowne of victory, when we are toyled and tired, foyled and wounded in the spirituall war-fare; then do we heartily wish to arriue in the ha­uen of eternall rest, when as we are indangered with boi­sterous tempests, and tossed and turmoiled with the waues of misery: then do we desire the end of our iour­ney when we are tired with weary trauaile, passe many daungers, and finde hard entertainment in this strange country. And in a word, then do we only with ardency of affection, seek after the fruition of God and the ioies of his kingdome, when being in sicknesse and pouertie, contempt and disgrace, forsaken by friends and oppres­sed [Page 447] by enemies, wee cannot enioy any worldly com­forts.

And surely happy is our estate, if at least, afflictions§ Sect. 9. That we dote on the world though it be miserable, and therfore much more fondly would we af­fect it, if wee found in it no­thing but pro­sperity. can moue vs to loath the vvorld, and to long after true happinesse, vsing all good meanes to attaine vnto it; for though in themselues they be a most powerfull meanes to weane vs from the loue of earthly vanities; yet so do our hearts naturally cleane to the world, and so are they not onely glewed, but euen pinned and nailed vnto it, that the water of afflictions cannot dissolue and seuer them, but like the Israelites, after wee haue long beene oppressed in this grieuous seruitude with innumerable miseries, and through Gods mercy being deliuered out of it, haue set our faces toward the heauenly Canaan, with a purpose to trauell towards the place of our rest, we are ready to forget all our oppressions and calami­ties, our toylesome labours and tormenting stripes in­flicted vpon vs by the vniust world our former maister, and onely remembring the flesh-pots of carnall plea­sures, and the transitorie benefits which wee enioyed in the land of our captiuity, wee are weary of our iour­ney, and thinke of returning into our former bondage, that so wee may re-gaine our sinnefull delights. The which we would accordingly put in practice, if the Lord should leaue vs vnto our selues, and should not onely draw vs forward by his word and holy spirit, and allure vs to goe on by his gracious promises, and by setting before vs, as in a mappe, the pleasantnesse and excellen­cy of our heauenly country: but also cause the world to renew daily our troubles and afflictions, to pursue and perseoute vs with fresh rage and malice, and (as it were) to follow vs at the heeles, and whippe vs forward with new calamities.

By al which it may appeare that the Lord in great mercy and loue doth send vpon vs these crosses and calamities, that he may hereby weane vs from the loue of the world, [Page 448] which is so dangerous and pernitious, vpon which wee would vnmeasurably dote to our destruction, if our affe­ction [...]ere not somewhat cooled; yea, euen pulled from it by these violent meanes. For if the world being bitter to our taste, is not for all this loathsome and distastfull to our carnall appetite, how vnmeasurably would we affectA marus est mundus & ta­menamatur; caducus est & tamen inhabi­tatur. Quid ac­turi si mundus esset dulcis & stabll i [...]? [...] munde immun­di cum decipi­as cum si [...] a­marus, cui non imponeres, si esset dulcis? August lib. de symbolo. it, if it were sweet and toothsome? if these earthly habitati­ons being [...]tering, ruinous, and ready euery day to ouer­whelme vs with their fall, we neuerthelesse desire to dwell in them, how loath would wee be to leaue them if they were strong and stately, d [...]rable and permanent? If we de­light still to sayle in this sea of worldly miseries, being ob­noxious to stormes and tempests, wracks and piracies, and neuer care to come into the hauen of happinesse, what would we doe, if we had at pleasure quiet calmes, & pros­perous windes, a faire passage and safe from all daungers? If we take contentment in our pilgrimage, and make no hast vnto our heauenly country, when as our waie is not so fowle and full of thornes, our iourney so painefull and dangerous, and our intertainement among these worldly Cannibals so bad & barbarous; what a paradice would we esteeme it, and what little account would we make of our euerlasting mansions, if we bad a pleasant passage, an easie iourney, and kinde vsage in this strange countrie? If wee be found on this worldly harlot being so vgly and desor­med, how would we dote on it, if it were faire and beauti­full? This false world deceiueth vs, and yet we trust it, how then would we rest and relie vpon it, if it were faithfull & neuer failed vs? It frowneth vpon vs and yet wee affect it, how fond therfore would we be on it, if it smiled and faw­ned? It crosseth & afflicteth vs, and yet we hugge and im­brace it, O then! how would our hearts cling & cleaue vn­to it, if it made vs his darlings, and did cocker vs with fa­uors? The Lord hath filled it with miseries, and yet we are loath to exchange them for ioy & blessednesse: what cart­ropes then or cables could pull vs from it, if it were full [Page 449] of comforts without crosses, & had no gall iningled with it sweetnesse? It is full of troubles, wars, and contentions, secret traitors, open enemies, and false friends, and yet we grieue when wee thinke of leauing it: how would wee therefore surfeit of sorrow, if inioying quiet peace, sweet concord, and faithfull friendship, wee should be forced to forgoe it? we are still, whilest wee continue in it, tormen­ted with cares and feares, subiect to innumerable dan­gers, and haue still in sight terrible tragedies, expecting daily when wee shall be called out to act our part, and yet we cannot with patience think of our departure; O! what a death then would departing be, if we were quiet and se­cure, hauing all that we could desire, and not fearing to be robbed of any of our delights? we are, whilest we remaine in this vale of teares, subiect to sicknesse & pouertie, con­tempt and disgrace, and yet we doe not sigh and groane after our full redemption, when as we shall bee freed from all these miseries: how farre therefore would we be from the least desire of exchanging our estate, if we were heal­thyQuamuis inae­stimabilis sit coelestis patriae d [...]l [...] edo quae trahat, multi tamen in hac vita dolores sūt qui ad amorem coelestium quo­tid [...]è imp [...]llūt; qui mihi in hoc ipso sol [...]m ve­hementer pla­cent, quia pla­cere in hoc mundo aliquid non permittunt Gregor. epist. ex Register. lib. 4 Indict. 13. cap. 79. and wealthy, highly honoured, and in all wee doe ap­plauded with mens praises? In a word, the world persecu­teth and killeth vs and yet we loue it as our liues, what an idoll then would we make of it, and how farre would wee preferre it before the saluation of our soules if it did like and loue vs, cherish and desend vs? Most gratiously ther­fore doth our good God deale with vs when seeing vs besotted with this pernitious loue, hee causeth the world to deale roughly with vs, that so by smart and sense of paine, our minds may be somewhat alienated and weaned from it. And thrice happie are we in our greatest afflicti­ons, if Gods spirit working with them, they become meanes to make vs contemne the world, as being in it selfe vile and of no worth, and vnto vs a dangerous and mortall enemie; or at least doe so moderate and qualifie the heate of our loue, that it doe not exceede the loue of God and ioyes of his kingdome, nor hinder vs from [Page 450] vsing any good meanes whereby we may attaine vnto the fruition of them.

And thus doe afflictions not only mortifie our carnall lusts, but also our worldly loue, preseruing vs from lu­sting§ Sect. 10. That the loue of the world if it were not mortified in vs would be­tray vs to the temptations of the diuell. and longing immoderately after these earthly vani­ties, and consequently from many snares of the Deuill with which we should easily be intangled, if wee were in loue with these alluring baits. For if wee were left to our owne libertie, we would lie open to innumerable dangers, and like silly birds hungring after our worldly pray, wee would be ready to stoope to euery baite which Sathan, like a cunning fowler, layeth before vs, and so bee catched in his nets of perdition. From which which dangers the Lord pre­serueth vs whilest hee vseth afflictions as a cage to keepe vs from our hurtfull libertie, and to restraine vs from the seeing, desiring, or preying vpon these baites of destructi­on. To which purpose one saith, that God in his infiniteGreg moral. l [...]b. 33. cap. 17 wisedome doth threaten, correct and keepe vnder with painefull labours his most faithfull and best deseruing ser­uants, because he seeth that if they inioyed ease and liber­tie, they would lye open to the wounds of their spirituall enemies. And therefore hee exerciseth them outwardly with stripes and labours, that they may not be pearced in­wardly with the fierie darts of the Deuils tentations. Whilest we inioy the prosperity of the world, we are easi­ly lulled a sleepe in carnall securitie; and then as wee may be easily wounded with Sathans tentations, when we doe not stand vpon our owne defence; so are we easily robbed by this subtill theefe of the riches of Gods graces; for then they are pulled from vs at vnawares with the least strength of tētations, yea (as it fareth with them who sleep soundly and securely) forgetting what iewels wee hold in our hands, wee let them fall of our selues, though no outward violence should plucke them from vs: But when wee are kept waking with troubles and afflictions, then wee watch ouer these spiritual treasures, and neither [Page 451] suffer Sathan to spoile vs of them by his theeuish sleights, nor to pull them away by force and violence, but the har­der the Diuell draweth, the faster we hold; the more car­nestly hee indeuoureth to disroabe and strip vs of these rich ornaments of spirituall gifts, the more carefully we wrap them about vs; and the more seruently we implore the Lords aide, when wee finde our selues vnable to with­stand his might.

By all which it appeareth, that the afflictions of the§ Sect. 11. That we are much to reioyce in afflictions, seeing God v­seth them as meanes to mor­tifie our sinnes. faithfull are vsed by God as a notable means, to streng­then and defend vs from the spiritual enemies of our sal­uation, and to heale those grieuous wounds of sinne which we get in this spirituall conflict. The considera­tion whereof should make vs beare all our crosses and calamities with patience and comfort, yea with ioy and thanksgiuing, seeing by suffering these smaller euils of present smart, wee are freed from these greater euils of sinne and corruption, which if they still continued and liued in vs, would make vs obnoxious, not onely to Gods temporary plagues and punishments, but to euer­lasting condemnation of body and soule. For are wee vexed with sicknes, & pained with outward griefs? Let vs beare them with patience, seeing God by the sicknes of the body, doth cure the soule of more desperate dis­eases; and much better it is to burne with the heate of a feauer, then with the heate of sinfull concupiscence, which will inflame against vs Gods fearefull wrath, and euerlastingly burne vs in the fire of hell. Are wee in painefull seruitude and subiection, and misused and op­pressed by those who rule ouer vs? let vs beare all with comfort, seeing God hereby doth free vs from the ser­uitude of sinne; and much better it is to be seruants vn­to men, then to be slaues to our owne vices; for that is temporary and wil soone haue an end; but the slauery of sin, maketh vs to become also Sathans bond-men, out of whose thraldome if we escape not in this life, by true [Page 452] repentance, we shall by this tyrant be for euer embon­daged in the prison of hell: are wee spoiled and dispo­sessed of our worldly riches, and are wee pinched with pouerty, and want earthly necessaries? let vs bee well contented with Gods good pleasure, seeing by these worldly wants he preserueth vs from spirituall penury, and taketh away from vs these momentany trifles, that Sathan may not rob vs of our heauenly treasures: when we haue in our bodies wounds or deepe festered sores, we voluntarily send for the Chirurgeon, and yeeld our selues into his hands to be vsed at his discretion, for the effecting of the cure; we are content that he should not only apply healing plaisters, but tormenting corrasiues, and that hee should search our sores to the bottome, launch and seare, yea cut of a member for the preserua­tion of the whole body: And fearing lest we shou [...]d not haue courage and strength enough to endure these tor­tures, we are willing to bee bound, that we may not by our strugling and striuing hinder him in his courses: So when we are diseased we craue the helpe of the learned Physition, and are content for the curing of our sicknes, to follow his direction, to swallow bitter pils & loath­some potions, to vse strict diet or totall abstinence, and to eate, drinke, sleepe and labour, not according to our appetite and naturall disposition, but according to his direction and prescription; yea, all this we not only pa­tiently endure, but are ready to gratifie their painesƲide [...]e fratres mei in istis languoribus corporis, quāta homines tole­rent, vt p [...]u [...]os dies victuri moriantur, & h [...]s paucos dies incertos, &c. Aug. in Psal. 102. enarrat. with thankfulnesse and reward. And therefore if in vn­certaine hope to recouer the health of our bodie, which can last but for a moment, and is ready presently after the cure to languish againe, falling into a relapse of the old griefe, or into other diseases more dangerous then they, we are content to endure all these miseries at the appointment of mortall men, who often are vnfaithful, seeking more their owne gaine then our health, and of­ten vnskilfull; neither truly knowing the nature of our [Page 453] disease, nor the meanes how to cure it: How much more should we with all alacrity and cheerefulnesse, en­dure any crosses and afflictions, when they are vsed as medicines and salues by our heauenly Physition & Chi­rurgeon, for the curing & healing our soules of the dan­gerous diseases and sores of sin, which would bring vs in the end vnto euerlasting death; seeing we are certainlyIdeo Domine percutis vt sa­nes nos, & oc­cides nos, ne moriamur abs te. assured that he will by this meanes recouer vs vnto perfect and neuer-decaying health; as being most faithfull and carefull ouer vs, and in his wisdome and skill infi­nite and all-sufficient for the effecting of the cure.

Let vs not therfore look so much to our present smart as to our future health; not to the paine we feele, but to the ease and comfort which we assuredly hope for, and considering that the Lord woundeth to the end he may heale vs, and killeth our bodies with a temporary death, to preserue bod [...] [...]nd soule from death euerlasting: Let vs ioyfully submit our selues vnto his will, crying out with one: O Lord here launce and seare mee, so thatDomine hic v­re, hic seca, vt in posterum sanes. thou wilt be pleased hereafter to heale me. Our Physi­sition doth make these outward blisters in our bodies, to drawe out the poisonous corruption that is in our soules, and doth trouble vs a little (as it were) vvith some speciall itch or bleach in the skinne, that hee may free vs from the inward putrefaction of sinne, and allay the heate of our inflamed concupiscence: And therefore let vs endure that which he imposeth with patience, and neuer murmur against him for effecting his cure; know­ing that it is but childish folly to abhorre the medicine more then the disease, and that we count them madde men which rage against the Physicion, who intendeth their recouery. Let vs rather reioice that the Lord is contented to minister vnto vs, because, seeing he vnder­takes to cure vs by these medicines, it is a signe that we are not past recouery; for when in our diseases our e­state is desperate, he leaueth vs to our owne appetite, to [Page 454] haue what our hearts can desire, and to take our fil of the pleasures of sinne: whereas hee giueth bitter potions, and prescribeth a strict diet, launceth and seareth, caute­rizeth and cutteth those who are curable and likely to recouer. And better it is (as one sayth) to sustaine vn­derHieron. in epist. ad [...]grotum [...] ­micum. Tom. 4. the hands of our Physition a transitory torment, then forsaking him and refusing the meanes of our re­couery, to incurre such a punishment as will euerla­stingly vex vs with hellish tortures. For these medicines of afflictions put to paine those whom our Physition in loue intendeth to cure, who by grieuing vs freeth vs from our griefes, &c. and by hurting cureth vs, that our health may be endeared by our former heauinesse.

But thou wilt say that thy affliction is so greeuous and intollerable, that there can be no place for patience in§ Sect. 12. That our grie­uous afflicti­ons argue our grieuous sins. the bearing of it. To which I answere, that if thy affli­ction be greeuous, so likewise is thy [...]e; for the Lord our heauenly Phisition and Chirurgeon, fitteth his me­decines and meanes of curing, according to the nature and quality of our diseases and sores: And as earthly Physitions vary their remedies, according to the state of their patients and nature of their sicknesses, giuing vn­to one gentle potions, and to another strong purgati­ons; and as Surgeons out of their skill and discretion apply vnto small cuts healing plaisters, but when they meete with an impostume or deep festered wound, they cauterize and launch, seare and burne: so the Lord for the curing of lesser corruptions inflicteth lesser crosses, and for those sinnes which are hainous and enormious, more greeuous miseries and more heauy calamities. An example whereof wee haue in the people of Iuda, who for their outragious sinnes had heauie punishments in­flicted on them. I haue stricken thee (sayth the Lord)Ier. 30. 14. 15 with the wound of an enemy, and with a sharpe chastisement for the multitude of thine iniquities, because thy sinnes were increased: Why cryest thou for thine affliction? thy sor­row [Page 455] is incurable, for the multitude of thine iniquities, be­cause thy sinnes were increased, I haue done these things vn­to thee. Look not therfore so much to the greatnesse of thy smart, as to the hamousnesse of thy sinne, not to the bitternesse of the medicine, or the torture of the corrasiue, but to the desperatnesse of thy disease, and to the deepnesse of thy festered wounds; for (as one saith)Dolor flagelli temperatur, cū culpa cognosci­tur, quia tan­tò quisq▪ ferra­mentum medi­ci patientius tolerat, quan­to magis pu­tridum conspi­cit esse quod secat, &c. qui [...] per hoc quod culpae pondus agnoscitur, af­flictionis poen [...] leuigatur. Gre. moral. lib. 10. cap. 5. the griefe of affliction is much qualified, when as wee see and acknowledge the greatnesse of our sinne, euen as euery one doth more patiently endure the launcher of the Surgeon, the more rotten and festered he seeth the sore to be, which is cut and searched; and the heauier we feele the burthen of sinne, the more light wee shall finde the burthen of affliction. Yea, (wilt thou say) but my sinnes are not so great, nor my sores so incurable, that I should neede such sharpe remedies and grieuous afflictions to bee freed from them▪ I answere, that thy Iudge is able to discerne of the greatnesse of thy faults, and thy Physition of the disease, better then thy selfe who beeing a party and Patient, art blinded with selfe­loue, and partiall in thy iudgement. Either then thy sinnes are in their owne nature heinous, or are aggraua­ted by circumstances, being committed against know­ledge and conscience, or exemplary to the scandall of others; they are great in themselues, or through the hardnesse of thy heart, hard to be cured, or being small alone, they are not small to thee; seeing thou wilt by no meanes part with them, but resoluest still to conti­nue in them. For, as a man holdeth fast in his hand a smal staff, when as a great post is easily pulled from him: So do we oftentimes retaine our lesser sins with greater pertinacy, then our more hainous offences, and so make them grieuous by our persisting in them, which were more light in their owne nature. Neither is there any thing that doth more aggrauate our sins in the sight of God, then when they are ioyned with impenitency, and [Page 456] answerably nothing doth more incense him vnto wrath, or draw downe vpon vs more heauy iudgements; accor­ding to that sentence, so often in the same chapter re­peated: If ye walke stubbornely against me, and will not o­bey Leuit. 26. 21 mee, I will then bring seauen times more plagues vpon you, according to your sinnes. Yea, (will some say) but mine afflictions are not only grieuous, but also in their continuance long & tedious. I answer, that as thou ma­kest them heauy through thine impatiency, so thou ma­kest them long by continuing in thy sin; for, our afflicti­ons are light, or they are not long, either they may bee borne with some ease, or else they are soone taken from vs: Howsoeuer it is, assure thy selfe that whether they are light or heauie, they continue vpon thee, not for want of mercy in God to ease thee, but for want of grace in thee which might make thee fit to finde ease. For, if thy sores of sinne were healed, there would bee no neede further to apply these salues of afflictions; If thy wounds were open and the core of corruption drawne out, thine heauenly Surgeon would not lay vp­on them still these corrasiues of calamities. If thou were throughly cleansed from these corrupt humors of sinne which ouerthrow thy spirituall health, thy Physition would not vex thee with any more strong & loathsome medicines: but though these salue [...] haue bin often ap­plied, yet thy sores are stil festered in the bottom; thogh thou hast already drunke many potions of trouble and afflictions, yet the melancholicke humours of sin, are so tough, and stick so fast in the inward parts, that they areSub medica­ment [...] positus vrcris, secaris. Clamas, non audit medicus advol [...]ntatem sed ad santta­tem. August in Psa. 21. enarrat not yet purged away. And therfore though thou callest and criest to haue the corrasiues remoued, and to haue no more of these loathsome purges of tribulation and misery ministred vnto thee; yet thy heauenly Surgeon & physition hauing vndertaken to cure thee, and not to please thee; continueth still the vse of these meanes till thy sicknesses and sores of sinne be sufficiently healed, [Page 457] and therefore though thou criest and callest for ease, yet he heareth thee not, according to thy will, but so as it will agree with the recouery of thy health.

Whatsoeuer then our afflictions bee, and how long soeuer they continue vpon vs, let vs labour to bear them§ Sect. 13. That if we en­dure much with patience to be [...]ased of temporall euils much mor [...] shoul [...] we b [...]are to be freed fr [...] those whi [...] are eue [...]lasting. August. in Psa. 102. Enarrat. with patience and comfort, seeing we are naturally sick in sinne, and he that made vs, best knoweth how to cure vs. He vnderstandeth our secret infirmities and inward diseases, and well knoweth how to apply fit meanes for our recouery, and when it is best for vs to haue them ta­ken away. We trust earthly physitions, though they com­mit many errors: for (as one saith) they that goe about to cure vs▪ did not make vs. How much more then shold we commit our selues into the hands of God? who hath made our soules and bodies; and therefore well knoweth how to re-create that which he hath created, and to re­forme that which he hath formed? we suffer vnder the hands of men certaine torment for vncertaine health, and many, whilst they are drawne on with false hopes, die vnder the hands of their surgeons and physitions; or if they recouer, their liues are but repriued for a few daies longer: what therefore should we be content to suffer at the appointment of our heauenly physition, for the euerlasting health and saluation of body and soule, s [...]eing he is so infinitely wise, that he can neuer be decei­ued, and so all-sufficiently skilfull, that he neuer mista­keth our diseases, or his medicines, nor euer faileth in effecting his cure? Though we much esteeme our goldVbi me p [...]nit artifex tole [...]o. iubeor ego to [...]▪ rare, nouit ille purgar [...]. August. in Psal 61▪ Enarrat. yet we w [...]llingly commit it to the finer, that he may cast it into his furnace and purifie it from it drosse; and yet his skill may faile either in not throughly purifying the mettall, that it may abide the touch, or elfe in refining it more then enough, and so wasting in stead of purifying it: much more then let vs commit these treasures of our soules and bodies into the hands of this heauenly work­man; for though he cast vs into his furnace of afflictions, [Page 458] it is not to hurt vs, but to purifie vs from the drosse of our corruptions And he that is not purged in this fire, but burnt and consumed with the heat of impatiencie, he is to be esteemed chaffe and not gold, and hath iust cause to feare, least after he is consumed in this tempora­ryMath. 3. 12. blaze of tribulation, he shall with the chaffe, that the Baptist speaketh of, be cast into that vnquenchable fire of hell. The Lord now iudgeth vs for our sinnes in this life, and his iudgements are heauy and distastfull to flesh and blood; but let vs not be discouraged, for the end of them is, that being chastised for our sinnes of the Lord, we may vnfainedly repent of them, and so may re­ceiue1. Cor. 11. 32. pardon and forgiuenesse, and not come into con­demnation with the world. In regard whereof we haue iust cause to account it the heauiest iudgement, not to be at all thus iudged of the Lord; for our heauenly physiti­on ministreth this physick of afflictions to al his patientsVlti [...] quae sus­pendu [...]r in fine grauior serua­tur. Gregor. sicke in sinne, sauing to those whose diseases are despe­rate. Our gracious father chastneth euery sonne whom he receiueth, and leaueth none to prosper in their wic­kednesse, but those bastards whom he purposeth to disin­herit of that heauenly patrimony, reserued in store for his owne children. Our Lord and master correcteth in the familie the faults and hainous crimes which are committed by his seruants, or else his purpose is to turn them away, and to reserue their sinnes to be punished at his great assises. And therefore God threatneth it as an heauy iudgement against the Israelites, that he would not correct them for their sinnes. I will not (saith he) visit your daughters when they are harlots, nor your spouses when Hos. 4. 14. they are whores; namely to reclaime them by fatherly chastisements, that they might not run on in a headlong course which would lead to destruction. In regard wher­of, the estate of sinfull man is then most wretched, when continuing in his sinne he is exempted from punishment. For as those who are sicke of the gout and dropsie, are [Page 459] then in the most miserable condition, when they vse excessiue diet and haue plenty of delicate wines, andQui adeò auer­titur & prospe­ratur tan [...] perditioni fit proximus, quante z [...]l [...] disciplin [...], in­venitur alie­nus. Gregor. pleasant drinkes to please their vnsatiable appetite, be­cause by all these dainties their diseases become more desperate; whereas contrariwise, they are mitigated and cured by hunger and thirst, strict diet and vnplesant phy­sicke: So, if being infected and tainted with sinne and corruption, we notwithstanding prosper in our wicked­nesse, and ruffle it out in worldly pleasures, our case is so much the more dangerous and desperate, because these worldly allurements doe but increase our sinnes, and so settle & harden vs in our euill courses, that we can hard­ly by any meanes be cured and recouered: But if God admitteth vs into his hospitall, and ministreth vnto vs the physicke of afflictions, restraining our gluttenous ap­petite, and withholding from vs theso earthly vanities which doe but feed and increase the diseases of our soules; then haue we great cause of comfort and thanks­giuing, seeing we are hereby put into assured hope of re­couering our spirituall health, and of continuing still in the life of grace, vntill we be admitted into the life of glory.

CHAP. XX.
That God by afflictions increaseth in vs all his spirituall graces, and first those which are seated in the vnder­standing.

AND thus haue I shewed how the Lord v­sethSect. 1. That afflicti­ons exercise and by exerci­sing preserue in vs Gods sauing graces. afflictions as a notable meanes to free vs from our sinnes: It now followeth that I also shew, that he doth by them ex­ercise and strengthen, multiplie and in­crease in vs all christian vertues, and the sanctifying & sauing graces of his holy spirit. To which purpose we ar [...] to know, that as the master of the maste­ries [Page 460] will not suffer his scholars to spend their time in idlenesse, but keepeth them in continuall exercise, as running, wrastling, leaping, fencing, and accustometh their bodies to painfull labours, to keep them in breath, and not only to preserue their strength and agility, but also to increase it; so doth the Lord exercise the faithfull in this world, as in a schoole of masteries, making them to wrastle and striue with troubles and afflictions, that he may hereby both confirme & preserue the strength of his sanctifying graces in them, & also increase and mul­tiplie them by this spirituall exercise; wheras they wouldTorp [...]scit virtus vbi certam [...]n defuerit, & fa­cilè hostis mali­tia coalescit, si pgrescat [...]▪ animus repug­nantis Chrysost de interdict. arb [...]ris serm. languish and grow faint with sloth and idlenesse. For as it fareth with the strength of the body, so also with the vertues and powers of the mind; the more they are disu­sed from labour, and rest at their ease without an enemy, the more weake and impotent they daily grow, but the more they are exercised and assaulted, the more they are strengthned and confirmed. And as the trees which are tossed in the winter with tempestuous stormes, do there­by take the deper rooting, so Gods graces are not ouer­turned with these boisterous blasts of trouble and affli­ction, but are the more firmly rooted in vs; and the more that the flesh is weakned by them, the more strong we grow in the spirituall part; and though hereby our out­ward 2. Cor. 4. 16. man perisheth, yet the inward man is renewed daily. It is true that whilst we are in this combat of afflictions,Nauigium vitae nostrae agitati­onibus gaudet; sola tranquilli­tate turbatur. Stupet enim cursus cessan­tibus ventis. periclitatur si periculis non probetur. Hie­ronym. ad ae­grotum ami­cum epist. T. 4. wearied with labours, and tyred with resisting; this spi­rituall strength doth not so sensibly appeare, but rather seemeth to be abated and weakned (euen as it also befal­leth vs in the exercises and contentions of the body) but yet after the conflict is ended, our strength vpon a little rest is presently renued, & becommeth much more able and actiue then it was before. Yea sometimes it commeth to passe, that afflictions like a cloude doe hide out of our sight the bright beames of these spirituall graces, and these miseries and calamities, like ashes, co­uer [Page 461] these shining and burning coales of Gods sauing gifts, so as neither their heat nor light is discerned by the outward sense, but whilst they hide them, they also preserue them, which otherwise would be more subiect to wasting and going out, if they did lie open to the out­ward aire of worldly prosperity.

Yea these troubles and calamities doe not only con­firmeSect. 2. That afflicti­ons do not only preserue and confirme, but also increase and multiply in vs Gods sauing graces. and preserue in vs Gods spirituall graces, but also doe (as I sayd) increase and multiply them. For these ho­ly seeds of Gods sauing gifts doe become most fruit­full when as they are pinched with the frost of afflicti­ons; and this heauenly fire of sanctifying grace doth much increase both in heat and brightnesse, when the wind of tribulation doth blow vpon it. And this com­meth to passe, both because the Lord is then most willing to bestow vpon vs these rich treasures of grace and san­ctification, when by these crosses and calamities we are fitted to receiue them, and also because we then aboue all times, most earnestly desire to be thus spiritually in­riched, when as we are impouerished in worldly com­forts, and vtterly spoiled of all earthly delights. For the Lord will not cast the seed of his graces into the ground of our hearts, before they are prepared to receiue them. And as the wise husband man will not hazard his wheat by sowing it in all kinds of land, but maketh choise of that which is fittest, and then ploweth, falloweth, and harroweth it, that it may be the better prepared to re­ceiue the seede: so much lesse will the Lord sow that much more precious graine of his sauing graces, in the stony and thorny hearts of wicked worldlings, but ma­keth choise only of his elect, which being made good grounds by his alone goodnesse, and the sole sun-shine of his grace and fauor; he first prepareth them for this holy seed by plowing, breaking vp and harrowing of their hearts full of naturall hardnesse, with troubles and afflictions, and then casteth it into them with a liberall [Page 462] hand. He will not giue his graces to the proud and lofty, who would contemne and despise them, but to the hum­ble & lowlie; and because our harts are naturally haugh­ty and exalted aboue measure, therefore the Lord first humbleth and presseth them downe with the waight of affliction, before he will giue vnto them this spirituall aduancement. He vouchsafeth these precious gifts vnto none, but them whose hearts are inlarged to receiue them, because such alone will esteeme them when they haue them; and whereas they are naturally streight, and haue this narrow roome, filled with carnall, and worldly loue, therefore he first emptieth them of this earthly trash by taking it from them, and then stretcheth and in­largeth the heart in holy desires with troubles and affli­ctions, and so satisfieth and filleth them with his heauen­ly treasures. He will not giue these spirituall dainties to be fed vpon by full stomackes, seeing they would loath this diuine sweetnesse and be cloied with it: but he filleth the hungry with these good things, & because we naturally want this appetite, he vsually getteth vs a stomacke and sharpneth our hunger, by withholding from vs all worldly delicates, and by appointing vs to feed on the bread of affliction and water of sorrow. And as the Lord most willingly giueth his spirituall graces to those, who are by afflictions and tribulations fitted to receiue them: so do they who are in this afflicted estate, aboue all others, esteeme these precious gifts, and accor­dingly desire, and with all diligence vse the meanes to attaine vnto them: for when by our afflictions wee are so humbled that we become nothing in our selues, then do we most earnestly desire, that God by his grace and holy spirit may bee in vs all in all; when by calamities we are emptied of all earthly consolations, then do we most eagerly hunger after these spirituall comforts: when we are dispoiled of worldly riches, honours, plea­sures, health, strength and the rest; then do we most co­uet [Page 463] to bee inriched with that chiefe riches of Gods sa­uing graces which can neuer be taken from vs, and with great diligence seeke them from God by prayer, hea­ring the word, and vsing all other good meanes for the satisfying of our holy desires with vnwearied cheereful­nesse.

And thus doe the faithfull, like painfull Bees, ga­ther the greatest store of this sweet hony of Gods gra­ces, out of the bitter thime of trouble and affliction; and grow most rich in God when they are most impoueri­shed in the world. In regard whereof one calleth affli­ctionTribulatio est virtutum om­nium mater. Chrysost. in Math. 12. Hom. 29. the mother of Christian vertues, because as in a fruitfull wombe, shee breedeth, nourisheth and increa­seth them to their perfect growth and full strength; the which is not to be vnderstood of it being considered in it owne nature, but as it is sanctified by God for this vse and purpose; for in her selfe this mother hath a barren wombe and dry breasts, or is only fruitfull in bringing forth sinne, vnlesse the spirit of God, the father of all grace and goodnesse, do make it fruitfull by infusing vi­tall power and strength into it; and these waters of af­fliction in themselues are ready to drowne vs, if they were not scattered with the breath of Gods spirit, whereby they become like fruitful showers fit to water vs, that these fruits of Gods sauing graces, may spring and grow in vs.

But to let vs descend to some particulars, and for or­ders§ Sect. 3. That God by afflictions in­creaseth in vs sauing know­ledge and spi­ritua [...]l wis [...]om. sake consider these graces as they respect God, or else our neighbours and our selues: The graces which respect God, are either seated in the vnderstanding mind and intellectuall part, or in the heart, will and af­fections, or in both together; or else the fruits of them all, appearing in our vnfeined repentance and new obe­dience; all which are either confirmed and preserued, or else increased and multiplied by our troubles and affli­ctions. The graces which are seated in our minde and [Page 464] vnderstanding, are knowledge and remembrance of God and his will, which in his word is reuealed vnto vs. The first grace is sauing knowledge and spirituall wise­dome, the which is notably preserued, and exceedingly increased by crosses and calamities: for this fire of affli­ctions doth giue great light to the vnderstanding; and this sharpe eye-salue, though it doth for the present dazle the sight, yet afterwards it doth singularly cleere the eyes of the minde, so as they are much fitter to see spirituall things, and to discerne the wayes of God. And whereas prosperity, vsually making men drunke with worldly pleasures, doth so take away the heart, in­toxicate the braine, and infatuate the vnderstanding, that it is not capable of the knowledge of God and spirituall things: when by a fast of afflictions wee are freed from this surfet, and by long abstinence haue these intoxicating fumes of worldly vanities taken a­way, then doe we come vnto our selues, and recouer our vnderstanding, wherby we are inabled to iudge and discerne of spirituall things, and to conceiue of God and his will, as they are reuealed vnto vs in his word. So the wise man sayth, that the rod and correction giue wise­dome. Pro. 29. 15 And the Prophet telleth the people, who were growne desperate in their wickednesse, that seeing they did not regard Gods word and terrible threatnings, to be reclaimed by them from their sinnes, and nothing but feare, proceeding from sense of Gods iudgements, would worke vpon their hard hearts; therfore the Lord would inflict vpon them plagues and calamities, that these punishments might cause them to feare him, and this feare might make them so attentiue to his word, that they might vnderstand it and profit by it; and there shall be only feare (sayth hee) to make you vnderstand the hearing; that is the word of the Lord, sounding in yourEsa. 28. 19. eares by the ministery of his Prophets, which in your security caused by prosperity, you would not vnder­stand, [Page 465] but scorned and tormented. Thus the people of Israell being in great afflictions, are brought in by the Prophet saying one to another: Come and let vs returne Hos. 6. 1. 3 to the Lord: for he hath spoiled and he will heale vs, &c. then shall wee haue knowledge, and indeauour our selues to Chap. 8. 2. know the Lord. So afterwards hee sayth, that being in great straights, by reason of their mighty enemies pre­uailing against them, they should cry vnto the Lord; My God we know thee. That therefore which Salomon speaketh of naturall children, may be truly sayd of the children of God; foolishnesse is bound in their heart, but Pro. 22. 15 the rodde of correction shall driue it away from them. And as experience teacheth vs, that cockered chilren are sel­dome wise, because the Parents indulgence and fond­nesse maketh the child wanton, and wantonnesse is the cause of much foolishnesse; and contrariwise, that those, who are kept vnder a seuere discipline, doe most excell in knowledge, discretion and vnderstanding, because they are made hereby more watchfull ouer their words and waies, powdring them with wisdome, before they dare offer thē to be tasted by their gouernours: So like­wise, when our heauenly father suffereth vs to abound in earthly delights, and to haue the world at will, we be­come wanton through prosperity, and foolish through our wantonnesse: but when hee nurtereth vs in the schoole of afflictions, we labour to informe our selues in those things which please ordisplease him, and so ac­cordingly we frame our words and actions. An example wherof we haue in Nebuchadnezzar, who being in pro­sperity, was blinde in his vnderstanding, and ignorant of the true God, from whence proceeded his foolish boasting and vaine-glorious bragging: Is not this great Babell, which I haue built for the house of the kingdome, by the might of my power, and for the glory of my maiesty? Dan. 4. 27. 31. But when he was humbled by a grieuous affliction, then his vnderstanding was restored vnto him; and hee doth [Page 466] not foolishly magnifie himselfe, but giueth thanks vnto the most high, and prayseth and honoureth him that liueth Dan. 4. 27. 31 for euer: whereby it appeareth, that as the sun-shine of prosperity doth so dazle our spiritull sight, and so dim the eyes of our vnderstanding, that wee are not capable of the knowledge of God and heauenly things, so the darknes of afflictions doth notably recouer and cleare them, so that they can discerne the will of God, when the light of the word appeareth to them. And this commeth to passe first, because in our afflictions we are made more diligent in hearkening vnto those admonitions and in­structions, which we haue contemned in the time of pro­sperity, and are more industrious and laborious in lear­ning those spiritual lessons of wisdom, when as we feare the rod of correction, and do feele the smart of our neg­ligence and ignorance. So Elihu sayth, that God openeth Iob. 33. 16. & cap. 33. 15 the eares of men by their corrections, and causeth them to hearken vnto his word in the time of trouble. An example whereof we haue in Dauid, who professeth that it wasPsal. 119. 71 good for him to haue beene afflicted, that he might learne Gods statutes. So the Iewes when they were troubled in conscience, & afflicted in mind, through the sense which they had of their [...]; doe exceedingly hunger after this sauing knowledge, crying out, Men and brethren Act. 2. 37. what shall wee doe? And the Iaylor, being in great feare and astonishment, and throughly humbled in the sight of his sinne, came trembling, and fell downe before Paul and Silas, saying: Sirs, what must I doe tobee saued? Chap. 16. 29 Secondly, these afflictions doe notably increase spiri­tuall wisedome and sauing knowledge, as they doe sea­son our natural wit, and that knowledge which we haue attained vnto by the light of Gods word, making them which are vnsauoury and fruit lesse in then selues, to be­come sauoury and profitable. For, by our afflictions wee haue experience, and by experience wisdome; in which respect it is truly sayd, that afflictions doe make [Page 467] fooles wise; for whereas almost none can make any vse of that knowledge which they haue by their owne wit and naturall vnderstanding (in regard whereof it is tru­ly sayd, that wit is nothing worth, vntill it bee dearely bought) no nor yet by the experience, which they haue by others euils: whē their knowledge is seasoned & ap­proued by their owne experience, then they make vse of that they know, and euery notion in their vnderstan­ding thus confirmed, becommeth a principle to inform their iudgements, and a rule to reforme and direct their liues. And thus in our afflictions we haue experience of Gods wrath and anger against sin, seeing he doth cha­stise and correct it euen in his owne children; and so ha­uing felt the smart of our former folly in committing it, we become wiser for the time to come, and will not ea­sily be allured to swallow this hooke againe, after wee haue been once pricked with it, though it bee couered with the inticing baites of worldly vanities, or to feede on the dainty meats of sinful pleasures, when we by ex­perience find what a bitter and loathsom after-tast they haue left behind them.

Thus also wee haue experience in our afflictions of Gods infinite wisedome, whereby hee bringeth good out of euill, light out of darknesse, blessings out of cur­ses, and maketh the fruits of sinne the meanes of saluati­on, causing vs to finde a ready way into the ioyes of heauen, by the gates of hell, and the first flashes of hel­lish fire: And also of his omnipotent power, whereby he mightily effecteth all this which he hath in this wis­dome purposed, supporting vs in our greatest weaknes, and defending vs, when we are most vnable to helpe our selues, against all the furious assaults of our malitious e­nemies. Thus we haue experience of his wise and pow­erfull prouidence, when as we perceiue that all our af­flictions, with whatsoeuer circumstances belong vnto them, are ruled by it; and though in themselues they [Page 468] are euill and hurtfull, yet that they are so wisely dispo­sed, that in the end they turne to our good, and do much further the saluation of our soules; of his infinite mercy and loue wherby he moderateth and mitigateth all our afflictions, so as they may not exceed our strength, and sweetneth them by the inward comforts of his spirit, & the taste & feeling of his grace and fauour, that we haue more true ioy in them, then worldlings in the fruition of all their pleasures: And finally of his truth, both in affli­cting those chastisements which he hath threatned, and in performing of all his promises, both in strengthening and supporting vs whilest we are vnder the burthen of the crosse, and in deliuering vs from all our afflictions, in such time as is most conuenient and seasonable, both for his owne glory, and the aduancing of our spirituall good.

Yea, not onely doe wee by afflictions attaine to the knowledge of Gods excellencies and perfections, but also of the worlds mutability and vanity. For howsoe­uer looking vpon men in their flourishing prosperity we think their estate so excellent that it cannot be mat­ched, and so permanent that it cannot be changed; when we see our health turned into sicknes, and strength into weaknes, our riches into pouerty, and our honors into disgrace and contempt, our mirth into mourning, and our liberty into imprisonment, then do wee plainly dis­cerne that worldly felicity is but a smoake or dreame which sodainly vanisheth and leaueth nothing behinde it; and therefore we will not, when we enioy it, put our confidence in it, nor set our hearts vpon it, and as we will not much reioyce when it befalleth vs, so wil we not vn­measurably mourne when it departeth.Sect. 4. That the bene­fit of spirituall wisdome much exceedeth our hurt by afflicti­ons.

And therefore, seeing these worldly afflictions doe so much increase sauing knowledge & heauenly wisdome, this consideration should moue vs to beare them with great patience and comfort, in as much as our earthly [Page 469] losses, are far exceeded by our spirituall gaine; and our outward grieuances are abundantly recompenced with inward benefits. For this wisdome is better then pretious Pro. 3. 11. 19. & 3. 15. stones, and all pleasures are not to be compared vnto her, her fruit is better then gold, euen then fine gold, and her reue­news better then fine siluer. It is more pretious then pearles, and all things that thou canst desire, are not to be compared vnto her. It is that by which wee haue our very essEnce, and being in christianity; for as by natural reason & vn­derstanding we are men, so by sanctified reason, spiritual wisdome, and sauing knowledge we are christian men; and as (our Sauiour saith) this is that life, whereby wee must liue for euer, to know the only true God, and whom he Ioh. 17. 3. hath sent Iesus Christ. It is the fountaine & foundation of all true religion, and the only sure ground of all other sauing graces: for as they all arise from faith, so faith it selfe from this sauing knowledge. In all which respects holy Dauid is so far from thinking a man miserable that is afflicted with worldly crosses that he accounteth him happy, when as he profiteth by it in wisdome and know­ledg.Psal. 94 2. Blessed is the man (saith he) O Lord whom thou cha­stisest, and teachest him in thy lawe. § Sect. 5. That aff [...]ct [...]ons are notable meanes to put vs in remem­brance of God.

The other grace seated in the intellectuall part of the soule, is the remembrance of God and his will, which is also much increased and renewed by afflictions. For whereas plenty and prosperity make vs to looke vnto, and rest in our owne prouision, in secundary causes and inferiour meanes, forgetting in the meane time God, who is the author of al our good, because we are so sup­ported with outward helpes, that wee doe not sensibly feele any neede of his assistance: when wee are forsaken of these worldly succours, and are left of these false friends in our greatest need, then do we begin to remē­ber him, who neuer forsaketh those that trust in him, and is alwaies willing, able, and ready to comfort vs, when wee flee vnto him in our distresse. An example whereof [Page 470] wee haue in the prodigall childe, who whilest hee had goods in his owne hands, spent all his time in reuellingLuk. 15. and riot, in banqueting & whoring, and neuer thought of his gratious father, from whom he had receiued these guifts, which hee thus abused, till (all being consumed) hee was brought into extreame pouerty and misery; and then he remembred him, and thinketh of returning. And as in our afflictions wee are put in remembrance of God himselfe by standing in neede of helpe and comfort from him; so also of his word and commaundements, and those profitable admonitions, instructions, and consolations, which wee haue formerly heard out of them. And whereas in the time of our prosperity, wee carelesly forget them, and negligently cast them be­hinde our backs, when wee are pinched with miseries and crosses, wee doe not only diligently hearken vnto those profitable lessons which are presently deliuered vnto vs, but also for our comfort, recall that which wee haue formerly heard; and is now through sloth & neg­lect carelesly cast (as it were) into some by-corner of the memory. And as the seede in time of drought, ly­eth, long after it is sowen, buried vnder the clods, and seemeth lost and perished because it appeareth not; so the seed of Gods word being sowen in the furrowes of our hearts, doth lie buried often times vnder the heauy clods of worldly incumbrances, appearing neither to our selues nor others: but when it is soaked and steeped in these waters of tribulation, then it sprouteth, sprin­geth vp, and bringeth forth abundant fruits to the ioy of others, and comfort of our selues. And as slothfull tri­uants, whilest their play daies last, cast their bookes care­lesly vnder the cupbord, and for want of care and medi­tation quickly forget that which they haue been long in learning; but when they are constrained to come to the schoole, and dofeele the smart of their former negli­gence, then they labour to recall to minde their lost les­sons, [Page 471] and recouer that which was slipt out of memory: so it vsually fareth with vs; for whilest the world af­fourdeth vnto vs the play daies of prosperity, wee reuell and play the wantons, securely casting all those instruct­ions, which we haue learned in the scoole of Christ, be­hind our backs, as though wee should neuer haue fur­ther vse of them; but when our heauenly Schoolemast­er putteth an end to our play, and with the rodde of af­fliction whippeth vs for our former sloath, then doe wee take paines to regaine our lost learning, and to recall to minde those fruitfull lessons which haue been taught vs in this spirituall Schoole. In which respect afflictions are of singular profit; in that by an vrgent necessity they make vs to esteem & treasure vp in the closet of our me­mories these treasures of knowledge, which wee would otherwise vilifie and cast out of doores: for so are wee ruled by the senses, which only apprehend present ob­iects, that wee value euery thing according to present and carnall vse, and doe not care for the glad tidings of the Gospell, and the sweete consolations of Gods spirit before wee bee brought into miserie and distresse. And as hee who is in perfect health contemneth the Phisiti­on, and is ready to cast his drugs and medicines out of dores; but being visited with some greeuous sicknesse, doth honour and reward him, and thinketh the best roome in his house not to good for his potions and cor­dialls; and as in the time of secure peace, wee let the sword rust in the scabberd, and our armour vpon the wall; but in time of warre doe highly value them, and doe rub, scoure, and gird them to vs: so whilest in the time of prosperity wee haue no sense and feeling of our spirituall diseases, wee carelesly cast at our heeles the phisicke of our soules, and neuer gratefully remember our spirituall Phisitions, because wee doe not finde any neede of them; wee let the sword of the spirit rust in the scabberd, and the booke of God to ly moulding vnder [Page 472] our cup-bords, and neuer thinke of preparing and fitting our spirituall armour, that wee may haue it in rea­dines, because, though wee bee in the greatest daunger, yet wee can discouer no enemy which is ready to assault vs: but when wee are diseased in our worldly estates, & f [...]ele the smart and pain of miseries and calamities; when afflictions like mighty enemies doe assault and vexe vs, and wee finde our selues so weake, that wee cannot in our owne strength, make resistance; then doe we high­ly esteeme, and accordingly thinke vpon, both our spi­rituall Phisitions, and that phisicke of our soules, which they prouidence for the procuring of our ease, and the recouery of our health; then do we think of drawing the sword of the spirit, and of buckling vnto vs the armour of Gods graces, that wee may bee inabled to withstand the violence of our enemies, and obtaine the victory in this dangerous conflict.

CHAP. XXI.
That God by our afflictions doth much confirme, strengthen and increase our faith.

THe next grace is faith, which is seated§ Sect. 1. That afflicti­ons strengthen our faith by making vs more carefull in the vse of the meanes; and by exerci­sing it with these trialls. both in our head and heart, in our vn­derstanding and also in our will and affections, for it is not only a perswa­sion which is an act of the vnderstan­ding arising from knowledge, but also a willing assent and application of that we beleeue vnto our selues for our owne vse; vpon which followeth our voluntary cleauing vnto the Lord, and our reposing and sole resting vpon his power, prouidence and gracious promises in Iesus Christ. And this faith is exceedingly strengthned and increased through our troubles and afflictions; first because we are then most carefull in the vse of the means for the increa­sing [Page 473] and confirming of it, as hauing in our sense and see­ling much more vse of it, then in the time of our prospe­rity. For whilst we liue in secure peace, and doe not find our selues molested with any enemy, we cast the shield of faith aside, and count it but a burthen, if we should beare it: but when sathan and the world daily cast against vs the fiery darts of trouble and affliction, which as soone as they hit vs doe in a sensible manner burne and torment vs, then doe we make pretious account of this impenetrable shield, and are neuer at rest, but whilst we find it fast buckled vnto vs. Secondly our faith is stērgth­ned and increased by afflictions, as they are vnto it a spi­rituall exercise, wherein all the vertue and powers ther­of are tried and imploied. For as when our bodies are in­ured to sloth and idlenesse, their strength doth languish and decay: but when they are in daily exercise, they in­crease much in vigour and ability; so when our faith hath no spirituall exercise, it is in short time enfeebled and groweth faint and weake; but when we are in aduersity and affliction, vexed with sicknesse, pinched with pouer­ty, forsaken of friends, blemished and defamed for our loue to goodnesse, and subiect to innumerable dangers, then our faith hauing enemies to resist and aduersaries to striue and wrastle with, doth stir vp it owne vigour, ga­ther all it strength and powers together, and finding it selfe too weake to make resistance, doth earnestly seeke to haue it strength encreased and renued, and to this end it first wrestleth with God by praier, instantly imploring and beseeching him to perfect the good worke which he hath begun, and so to strengthen and confirme it, that it may not be destroied and troden vnder foot in this spi­rituall conflict; and also meditateth in Gods gracious promises, whereby he hath assured all those that beleeue in him, that he will neuer leaue and forsake them, but will heare them in the day of trouble, deliuer them out of all their dangers and giue a good issue to all their [Page 474] tentations. And thus our faith is exercised and by exer­cise increased in our afflictions; the which is one of the most speciall ends, why the Lord doth bring vs into these troubles and calamities. For whilst we haue the world at will, and are on all fides hedged in with the blessings of prosperity, our faith may seeme both to our selues and others a meere speculatiue vertue, whereof there is little vse, and like an vntried arm or which doth not assure vs of defence in the day of danger; but when we are in the middest of afflictions, it is tried with the bullets of tentations, and the more it is tried the more it is approued, and the more it is approued, the more it is strengthned against the next incounter. And in this man­ner was Abrahams faith exercised: for after that the Lord had made his gracious promise vnto him of multiplying his posterity, and that in his feed all the nations of the earth should be blessed, he long exercised his faith with that great affliction of his wiues barrennesse, which seemed directly to crosse Gods promises and ouerthrow all his hopes; and gaue him no child till he and his wife were growne so old, that in naturall reason the promise seemd impossible to be performed. With which exercise his faith was so strengthned and increased, that after he had his promised sonne, and was commaunded for his further triall to sacrifice him with his owne hands he be­came also victor ouer this tentation, because by the for­mer triall he had learned that God was able to raise him to life againe, seeing in respect of the deadnesse of Saraes wombe, he had before after a sort (as the Apostle saith) receiued him from the dead. Thus also after he had promi­sedHeb. 11. 9. to giue vnto the posterity of Abraham the land of Canaan, he long exercised their faith, first by bringing them into a cruell bondage in the land of Egypt, and after their deliuerance by afflicting them with so many cala­mities in the wildernesse, that they seemed, not to haue escaped, but only to haue exchanged their miserie and [Page 475] tribulation. And so the Lord after he had promised Da­uid the crowne and kingdome, did euercise his faith with innumerable afflictions, and by this exercise did won­derfully confirme and increase it, as appeareth by the hystory of Samuell, & that singular book of the Psalmes, the most part whereof was penned in the time of his trouble and persecution.

Thirdly our faith receiueth much strength and power§ Sect. 2. That our faith is strengthned in afflictions through the experience which we then haue of the truth both of Gods threat­nings and gracious promi­ses. in our afflictions, because in them we haue experience of Gods truth, both in his threatnings, in that for our sinnes he hath inflicted those chastisements and iudge­ments which in his word he hath denounced; and also in his promises; seeing he performeth all which he hath vndertaken, not only in assisting vs in our afflictions, but also in deliuering vs in due time; in both shewing his in­finite wisedome, omnipotent power, and all-gouerning prouidence, wherby he hath disposed of all things to the best. For when by experience we find, that the Lord hath shewed vs great mercy in crossing of our most earnest desires, hath brought vnto vs much comfort out of our greatest calamities, turned our feares and dangers, into safe security and ioifull triumph, and hath made the Whale, which in swallowing seemed to deuoure vs, to be a meanes of our safety and deliuerance: then is our faith by this experience maruellously strengthned and increased, and we thereby are inabled to indure the next afflictions with much more patience and contentment. And as the Pilot hauing escaped out of many stormes, and the souldier out of many dangerous conflicts, are so hartned hereby that they are maruellous confident & couragious when they are tossed with tempests, and as­saulted with their enemies; whilst vnexperienced passen­gers and freshwater souldiers tremble and feare in the least danger: so those who haue been exercised in affli­ctions, and haue had manifold experience of Gods mer­cy, power and loue, both in assisting them in their trou­bles [Page 476] and in deliuering them out of their greatest dan­gers, haue their faith in God hereby so strengthned and increased, that they are much more patient in afflictiōs, and more couragious in perils, then those who were ne­uer exercised with these trialls; because they know that God is immutable in his goodnesse, and is now as rea­dy and willing to helpe and deliuer them as he was be­fore. So Dauid concludeth that because he had found God mercifull and powerfull in deliuering him from the lion and the beare; therefore he would assuredly deliuer him in like manner from the vncircumcised Philistine,2. Sa. 17. 36. 37 and make him to become as one of them. And Paul be­ing raised by God, when the sentence of death by the verdit of nature, had passed against him, by this experi­ence confirmeth his faith for the time to come in this2. Cor. 1. 9. 10. assurance, that the Lord would againe deliuer him, if so be he were ouertaken by the like danger.

Fourthly, afflictions confirme and increase our faith as they are notable meanes of working or renuing our§ Sect. 3. That afflicti­ons doe streng­then our faith by causing vs to renew our repentance: and assuring vs that our fins thus cor­rected shall not come into con­demnation. repentance, for as sinne doth wound and weaken our faith, making vs to doubt of Gods fauour by reason of selfe guiltinesse; so repentance doth cure and strengthen it, because by it (through Gods mercy and free prom [...]ses made in Christ) sinne is done away, as though it had ne­uer been committed, and so we are assured that we are reconciled vnto God and receiued againe into his for­mer fauour. And fiftly our faith is strengthned by our afflictions, as they giue assurance vnto those who are ex­ercised with them and profit by them, vnto amendment and newnesse of life, that their sinnes which are here in this world thus corrected, shall neuer appeare to their condemnation in the world to come. For as they who prosper and flourish in their wicked courses, haue iust cause to feare, that they are in Diues his estate, who hadLuk. 16. 25. all his good in this life, and was reserued to torment in that life which is endlesse and euerlasting: so they who [Page 477] haue no sooner sinned but they are presently corrected for it, and by their chastisement reclaimed and amended may assure themselues, that as now they are like vnto Lazarus in his paines, so they shall hereafter be made like vnto him in his ioyes and comforts, and not suffer both1. Cor. 11. 32. now and then too, seeing (as the Apostle plainly telleth vs) we are purposely chastned with these afflictions, that we may escape the condemnation of the world.

But most notably is our faith strengthned & increa­sed§. Sect. 4. That afflictions strengthen our faith as they are signes of our adoption. Rom 8. 29. by our afflictions, as they are vnto those who profit by them in newnes of life, infallible signes and notes of their election, vocation and adoption. They are signes of our election, for as the Apostle teacheth vs, those whom God hath predestinate to be made like vnto his son in glory, he hath also predestinate to be made like vnto him in afflictions; and as by this holy decree his naturall sonLuk. 24. 26. was first to suffer, and then to enter into his glory; so we, who are adopted in him, must follow him in the same way to our heauenly home, first suffering, and then raig­ning2. Tim. 2. 12. with him as the Apostle speaketh, This also appea­reth in the Lords owne speech to the people of Israel, you only (saith he) haue I known (or chosen) of all the families of Amos 3. 2. the earth, therfore I will visit you for all your iniquities. And to Ananias concerning Paul: Go thy way, for he is a cho­sen Act 9. 15. 16. vessell vnto me, &c. I will shew him how many things he must suffer for my names sake. The consideration whereof should much comfort vs in all our afflictions and per­secutions, which though to those who are the instru­ments of our will, they are tokens of perdition, yet vntoPhil. 1. 28. vs who patiently suffer them they are signes of our salua­tion through the grace of God, as the Apostle telleth vs. In regard wherof the same holy Apostle doth not onely bear with patience & comfort his troubles & grieuous2. Cor. 11. 23. to 31. & ca. 6. 4 afflictions, but being to maintain his credit against the false Apostles, he maketh choise of his sufferings to glory and reioyce in them, rather then of those excellēt graces [Page 478] of Gods holy spirit wherwith he was so richly adorned.

Thus also our afflictions are notable signes of our effe­ctuall§ Sect. 5. That afflicti­ons strengthen our faith as they are signes of our effectu­all calling. 2. Tim. 3. 12. calling, whereby we are seuered from the world, and admitted into Gods church and family. For they are Gods liuery and cognisance which he giueth all to weare who will be his seruants; for, as many as will liue godly in Christ Iesus shal suffer persecution, and our Sauiour telleth vs, that if any man will come after him, and waite vpon him as his seruant and disciple, he must deny himselfe, and Luk. 9. 23. take vp his crosse daily and follow him. Neither may we liue like libertines when we are intertained into his fami­ly, and runne on in wicked courses without correction: but we must make account that our wise Lord and master will keepe vs vnder a seuere discipline, chastising vs for our sins, that we may be reclaimed from them, and not suffering vs to goe on in euill waies without checke and controulement, to his dishonour and our destruction: and howsoeuer hee suffereth others that are without to prosper in their wickednesse, and without any punishment to adde sinne vnto sinne, yet he will be honoured of those 1. Pet. 4. 17. Ier. 25. 29. who draw neere vnto him, and as the Prophet and Apostle speake, hee will cause iudgement to begin at his owne house, and first plague the citie where his name is called vp­on. As therefore when the Mason and Carpenter polish their stones, and square their timber with their tooles and axes; it is a signe that they haue chosen them for the vse of building, whereas that which is vntouched is left as re­fuse, fit for nothing but to be cast into the high-way, and to be burned in the fire: So when the Lord doth polish, square and plaine vs with troubles and afflictions from the knots and knobs of sinne and corruption, it appeareth hereby, that he hath made choise of vs to be stones in the building of his spirituall Temple; whereas those which are let alone, and not hammered and squared by this hea­uenly workman, are reiected as refuse stuffe, which is al­together vnfit for this holy building. Againe the world [Page 479] onely loueth her owne, and therefore when our Sauiour Christ by the preaching of the Gospell hath chosen andIoh 15. 19. c [...]lled vs out of the world, then presently it beginneth to maligne and hate vs, and to vse all meanes whereby it may bring vpon vs misery and affliction. In regard wher­of we may conclude, that when we are hated of the world we are beloued of God; when it basly esteemeth vs and cruelly vseth vs, as though we were the very out-casts and of scouring of all things, then may we be assured (if we make good vse of these afflictions, by contemning the world which contemneth vs, and drawing neerer vnto God by repentance and hearty praier) that the Lord highly valueth vs, and hath chosen and seuered vs like pure gold and good graine, out of this masse and heape of drosse and chaffe.

Finally as our afflictions are notable signes of our cal­ling§ Sect. 6. That afflicti­ons strengthen our faith as they are signes of our adoption, Gal. 4. 1. and admission into Gods family, so also of our a­doption whereby we become sonnes of God and heires of his promises. For (as the Apostle speaketh to anoth [...]er purpose) the heire as long as he is a child differeth herein nothing from a seruant, though he be Lord of all, but is vn­der tutours and gouernours vntill the time appointed of the father; and is subiect to the like chastizement and corre­ction: yea oftentimes our heauenly father (according to the custome of men) when his sonne and slaue doe both offend, correcteth his child, but letteth the other escape vnpunished, because he is purposed to thrust him out of doores, and to take no further care of him; whereas he in­tendeth to make his sonne his heire, and therefore keep­eth him vnder discipline, that he may be found worthy to receiue the inheritance. And this the Apostle plainly expresseth, saying, whom God loueth he chasteneth, and he Heb. 12. 6. 7. [...] scourgeth euery sonne whom he receiueth: If then ye indure chastening, God offereth himselfe vnto you as vnto sonnes; for what son is it whom the father chasteneth not? If ther­fore yee be without correction, whereof all are partakers, [Page 480] then are ye bastards and not sonnes. Thus also God pro­miseth Dauid, that he would choose Salomon for his son, and approue himselfe to be a father vnto him, by corre­cting him for his sins, and continuing his loue vnto him. I will be (saith he) his father and he shall be my sonne: and 2. Sam 7. 14. 15. if he sinne I will chasten him with the rod of men, and with the plagues of the children of men, but my mercy shall not depart from him, &c. And therefore we must not doubt of our adoption, and imagine that we are not the children of God, because we indure such grieuous and tedious af­flictions; for though Salomon was Gods chosen child, and was called Iedidiah, because he was beloued of him;2. Sam. 12. 25. yet he saith, that if he sinned he would correct him, but in the meane time, would not take his mercie from him. So though Israel were chosen for Gods first borne sonne, and were as much more precious in his eyes, as the purest gold then the basest drosse, or the wheat then chaffe; yet were this beloued people grieuously afflicted in a misera­ble bondage and captiuity, whilest Pharaoh and the Aegyptians their cruell enemies, insulted ouer them as their lords and masters, in all prosperity; and whilest the cursed Cananites liued in voluptuous pleasures, hauing al those delights and comforts, which the land of promise could yeeld vnto them. And thus also before the flood, the wicked Caynites, and after the flood, the filthy Sodo­mites, had all the pleasure and glory of the world, whilest the posterity of Shem, and the worthy Patriarches, pas­sed their time like pilgrims and strangers, and were tur­moyled with innumerable afflictions: yea the Lord not only spareth the bondman and slaue, when he scourgeth his beloued sonne; but oftentimes correcteth his child by the hand of his seruant; according to that of the Apo­stle. He that was borne of the flesh persecuted him that was Gal. 4. 29. borne after the spirit: the which is so euident by the innu­merable examples of all ages, that it were but lost labour to stand vpon it. The consideration whereof as it may [Page 481] keepe vs from enuying the impunity and felicity of worldly wicked men, and from grudging and repining against Gods prouidence, because they who sinne more suffer so little, and we who sinne lesse suffer so much; they who rebell against God and despite him with their abomi­nations, haue plenty of worldly blessings, and all things at their hearts desire, and we who serue and feare him suf­fer miseries and want necessaries; so may it much con­firme our patience and increase our comfort when we are vexed with afflictions, and feele the bitter smart of Gods chastizing hand: seeing it is a signe that they are reiected as slaues, and are therefore left to their owne liberty; and we adopted as sonnes who are kept vnder seuere disci­pline that we may be reclaimed from our sinnes, incited to the performance of all good duties, and so be prepa­red and fitted to receiue our patrimony. Neither haue they herein any more priuiledge then the Oxe who being appointed to the shambles, is freed from the yoake and suffered to runne at liberty and take his pleasure in faire greene pastures; or we more hurt then the Oxe inured to labour, who indureth the yoke, suffereth more paines and feedeth vpon bare fields, because his master louing him, is purposed to reserue him for his owne vse. In re­gard whereof as wicked men haue no iust cause of glory­ing and reioycing in their worldly prosperity, whereby they are but fatted against the day of slaughter; so the faithful haue little cause of sorrow and impatiencie in their afflictions, seeing their present smart increaseth their fu­ture hopes, and these corrections which they suffer and profit by, are vnto them vndoubted signes of their adop­tion, and that God is their louing father in that he taketh such care for their amendment? for as when a man, ta­king two children as they are committing the same fault, doth correct the one and let the other goe vntouched, we seeing it, are ready to conclude, that he is a father or gouernor to him that is chastened, and but a stranger to [Page 482] him that escapeth, seeing he taketh no care for his refor­mation: so when we see and feele that God correcteth sharply those sins in vs which others commit and escape vnpunished, let vs not grieue so much in our smart and paine, as reioyce to haue this assurance of our adoption. And this an holy father illustrateth and inforceth by this similitude. A man (saith he) hath two sonnes; the one he chasteneth, the other he leaueth to his owne courses. This faulteth haynously and is not corrected by his father;August. enar­rat. in Psa. 93. the other can scarce looke awry but hee is rebuked or scourged. But why is he let alone, and this beaten? surely because he intendeth to make this his heire and to put the other from the patrimony, seeing he conceiueth no pos­sible hope of his amendment. Now he that is kept vnder this seuere discipline, out of his childish follie iudging all things according to present sense, thinketh his brother happy because he is not beaten, and lamenting his owne estate is ready to say: My brother hath done such and so great wils, and at his pleasure transgresseth the comman­dements of my father, and for all his faults hath not so much as a hard word giuen him; but I am beaten if I but step awry. Wherein hee bewraieth his folly and want of wisdome, seeing he onely looketh to that which he suffe­reth, and not vnto the inheritance reserued for him &c. And therefore (as he saith) in another place) patientlyAgust. in Psal. 88. Concione 2. beare the hand of thy heauenly father vpon thee, and though thou be a good sonne doe not refuse his disci­pline; for he correcteth vs that he may not take his mercy from vs. If thou be contumacious let him beat thee, that he may not in iust displeasure disinherit thee &c. for why should the adopted sinfull sonne grudge to be cor­rected when he seeth Gods only and innocent sonne to be whipped and so seuerely handled? Let him in rage flie vpon thee, yet he is thy father: Let him whip, afflict and breake thee (as it were) in pieces; yet he is thy father. If therefore thou criest, crie as vnder the hand of a father [Page 483] with humility and meekenesse and not with pride and in­dignation.Noli repellere flagellum si non vis repelli ab haereditate. Noli attendere quam paenam habeas in fla­gello, sed quem locum in testa­mento. August. in psa. 102. enarrat. Heb. 12. 9. 10. Thy sufferings which thou bewailest are a me­dicine and not a punishment, correction and not damna­tion: doe not put backe the rod, if thou wouldest not be put backe from the inheritance. Doe not regard what smart thou hast by thy but stripes what place thou houl­dest in thy fathers testament. For if (as the Apostie reaso­neth) we haue had the fathers of our bodies which corrected vs and haue giuen them reuerence: should we not much ra­ther be in subiection to the father of spirits that we may liue? For they verily for a few daies chastened vs after their owne pleasure: but he chasteneth vs for our profit that we may be partakers of his holinesse.

CHAP. XXII.
That God by our afflictions confirmeth and increaseth in in vs aur affiance hope, loue, feare, and humility.

ANd thus it appeareth that our faith is§ Sect. 1. That by afflict­ions our affiance in God is con­firmed & in­creased. much confirmed by afflictions, as in o­ther respects, so especially as they are to those who profit by them, notable signes of their election, vocation, and adoption. The like also may bee said of other gra­ces, which are chiefely seated in the heart, as affiance, hope, loue, feare of God, humility, and the rest. For first our affiance and confidence in God is notably strengthned and increased by our afflictions, when as being forsaken of all humane helpe & inferiour meanes, he by his owne wisedome and power saueth and deliue­reth vs. And this is one speciall end why the Lord in mercy and loue, bringeth vs into tribulation and dist­resse, that wee may not trust in secundary causes and worldly helpes, when wee haue experience of their weakenes and insufficiency, but may put our whole affi­ance [Page 484] in him, hauing made triall of his all sufficiency, and omnipotent power, whereby hee helpeth and deli­uereth vs, when as they forsake and faile vs. For natu­rally wee put our affiance in outward and inferiour meanes, because they are subiect to our senses, and trust in any thing weere at hand, rather then in God, who a­lone is able to releeue and succour vs, because hee see­meth fearre off to carnal reason, and is only beheld and apprehended by the eie and hand of faith; and as those who are ready to fal into some deepe pit, being astonish­ed with suddain feare, do not consider what is sufficient to stay them, but catch hold of that which is next vnto them, and so often times pull that vpon them which they hoped would haue held them vp: so wee no sooner fall into any daunger, but wee presently lay hold vpon worldly helpes, and trust to bee deliuered by earthly meanes, as by our owne wisedome, strength, and riches▪ or by the aide and support of our friends, and the arme of flesh; and therefore the Lord in mercy doth often times withdraw them from vs, because they are but weake reeds and broken staues, which would faile and deceiue vs, when wee most rested on them; to the end that being forsaken of these vaine succours and sup­ports, wee might with full affiance rely vpon him, who is alone able to helpe and saue vs. And thus when the people of Israell being ouertaken with daungers, did not put their trust in God for their deliuery, but did flee for helpe to the Assyrians & Aegyptians; the Lord caused them not only to forsake them in their greatest need, but also to be vnto them the meanes of their great miserie and calamity, by inuading their country, ouer­comming and leading them captiue, and miserably vex­ing and afflicting them, in the land of their captiuity. By which experience, comming to a sight of their vaine & sinfull confidence, they presently leaue and sorsake it, and putting their whole affiance in God, cry out vnto [Page 485] him; There is none like vnto thee O Lord: thou art great, Ier. 10. 6. and thy name is great in power. And after the same man­ner wee, herein no better then they, trust in worldly helpes, rather then in God, thinking that our wisedome and power shall deliuer vs from daungers, our friends from pouerty and want, and that our Phisitions shall preserue vs in health, or recouer vs out of sicknes; and therefore the Lord bringeth these things wherein wee trust vnto the touch-stone of triall, causing vs to fall in­to perills, pouerty, and diseases, that wee may haue ex­perience of the weakenesse and vanity of these earthly succours; and then finding our wisedome is to bee so infatuated, that in steede of freeing, it doth the more in­tangle and insnare vs in the nett of daungers; that our friends doe not only forsake vs in our neede, but also further oppresse vs with fraud and violence; and that our phisitions doe rather increase our paines, then ease vs of them; wee leaue these vaine helps, and flee vnto the Lord, resting vpon his whole power and promises for comfort and deliuerance. And being releeued by him in our greatest distresse, by this experience our con­fidence and affiance in him is exceedingly strengthned and increased for the time to come; for as wee are con­fident in the assistance of such a friend, who hath often helped vs in our greatest daungers; as wee trust muc [...] vnto such a Phisition, who hath in former times recoue­ted vs out of many desperate diseases; and boldly rely in the storme vpon the approued skill of such a pilot, as hath formerly brought vs safe out of many daungerous tempests into the desired hauen: so when the Lord hath deliuered vs out of many tribulations, and hath been our helpe and comfort in our greeuous miseries, when as being forsaken of all worldly succour, our estate see­med vtterly desperate; then is our trust and affiance in God so strengthned and increased, that wee are ready to say with Dauid, that though wee should walke through the [Page 486] vally of the shadow of death, wee will feare no euill, because Psal. 23. 4. God is with vs, and his rod and staffe doe comfort vs; and with the Church to sing that song of thankesgiuing; God is our hope and strength, and helpe in troubles ready to Psal▪ 46. 1, 2. bee found. Therefore will wee not feare though the earth be moued, and though the mountaines fall into the middest of the Sea. An example whereof we haue in the Apostle, who hauing receiued the sentence of death in himselfe, because hee should not trust in himselfe, but in God, which raiseth the dead, and being deliuered through the power & goodnes of God from this deadly danger, doth hereby confirme his affiance in him for the time to come, concluding, that because hee already had ex­perience of Gods might and mercy in deliuering him,2. Cor. 1. 9. 10. therfore he wold trust in him, that yet hereafter he wold deliuer him. As also in holy Iob, who hauing had mani­foldIob 13. 15. experience of Gods loue and assistance in his mise­ries and afflictions, groweth hereby so confident and couragious that hee professeth; though God should kill him yet hee would still trust in him.

And thus also doth the Lord by our afflictions exer­cise,§ Sect. 2. Tha [...] God by affl [...]ctions streng [...]h [...]th our hope in him strengthen, and increase our hope; for then is our spirituall hope in the full tide, when our worldly hopes are at their greatest ebbe; then doe wee with all feruen­cy and patience waite vppon God for the accomplish­ing of his promises, when wee are frustrated of all earth­ly expectation; and then wee fixe this sure anchor vp­pon Gods neuer decaying trueth, looking for comfort and stay from him alone▪ when our worldly hopes ap­peare false and deceiuable, leauing vs desperately for­lorne in our greatest miseries, when as they promised vnto vs greatest security. Vnto which our spirituall hopes when God answereth according to his word and trueth, and hath often giuen vnto vs that helpe and de­liuerance which wee expected from him▪ then doth this experience worke hope (as the Apostle speaketh) strength­ning [Page 487] and assuring vs in our expectation, that the Lord will helpe and deliuer vs, as in former times. And this hope maketh vs not ashamed, in our greatest miseries; be­causeRom. 5. 4. though wee wait long▪ yet are wee sure at length to be satisfied in our expectation. And though helpe and deliuerance out of afflictions seeme as impossible to naturall reason▪ as for old Sara to haue a sonne, yet if by manifold experience wee haue found, that our hope in God did neuer faile vs, then will wee learne with A­braham, as to beleeue aboue beleefe, so also to hope a­boue hope being fully assured that hee who hath promised, Rom. 4. 18. 21. is able to effect it.

So our loue of God is exercised, confirmed, and in­creased§ Sect. 3. That God by afflictions in­creaseth and confirmeth our loue towards him. by our crosses; for this loue towards God (as the spouse in the Canticles speaketh) is such a vehement flame, and (like wild-fire) so vnquenchable, that much waters of affliction cannot extinguish it, nor whole flouds drowne it. Yea rather these waters of tribulation, beingCant. 8. 6, 7. cast vpon it, doe (like the water in the forge) adde much heate to this holy affection, when withall, the Lord with the breath of his spirit doth blow vpon it. And this will manifestly appeare, whether wee respect the instru­ments of our corrections, the world, and wicked men, or the chiefe and principall cause, which is our gracious God, and mercifull Father. For the more the world ma­ligneth and persecuteth vs, the more our affection is weaned from the world, and the lesse that wee loue the world▪ the more is our affection inflame [...] towards God. And therefore the Lord being iealouze of our loue, and desiring to haue our whole hearts without corriuall, or copartner; doth suffer the world to vse vs roughly and vnkindly, that our loue being withdrawen from it, may bee fixed wholy vpon him. And as the louing mother when shee seeth her childe fonde on her seruant, and to neglect her who so much affecteth him, doth cause the seruant when the sonne offendeth to correct him, and to [Page 488] vse him hardly, that being estranged in his affection from him, of whom hee receiueth such hard measure, his whole loue may bee set on her: so when wee dote vpon the world with excessiue fondnes, and neglect our hea­uenly Father who deserueth all our loue; he maketh it, as being his slaue, to correct all our faults, and to vse vs harshly & vnkindely, not only to bring vs vnto amend­ment, but also to weane our hearts from this pernicious loue, to the end that hee may haue the whole interest in our affection. Yea our loue towards God is increased, not only in regard of these inferiour causes and instru­ments of our afflictions; but also, if lifting the eies of our mindes higher, wee doe take knowledge of the chiefe & supreame cause of our chastisements, and discerne that it is the hand of our heauenly Father, who vseth these roddes and scourges to correct vs for our sinnes. For as wee finde by worldly experience, that cockring in the parent, breedeth contempt in the childe; and that con­tempt and loue doe neuer match togeather; whereas seuerer discipline worketh in his heart awfull reuerence, which is a true mixture of feare and loue, and maketh him to shew all affectionate duty to his parent, that hee may obtaine his fauour; and so by continuall inuring of him in these duties of loue, it is at last made hearty & habituall, though happily feare and formallity did first begin it: so if our heauenly Father should coc­ker vs with pleasure and prosperity, his kindenes would cause contempt; and contempt would like a fretting canker eate out the heart of loue, and make vs neglect all filiall respect: but by keeping vs vnder strict gouer­ment, and by correcting vs when wee doe amisse, hee worketh in our hearts an awfull reuerence, whereby we are incited to the performance of all filial duties, and to shew all loue towards him, that so wee may gaine some assurance of his loue and fauour towards vs, of which we make highest accompt, when as it is endeared by the dif­ficulty [Page 489] of obtaining it. Besides our loue towards God is much increased in our afflictions, when as in his shar­pest chastisements, we plainely discerne his fatherly loue and goodnesse towards vs, and that not only in regard of their end, which is the amendement of our liues, and saluation of our soules, but also in respect of his whole course and carriage in the inflicting of them. For loo­king into our afflictions with a spirituall eie, wee shall plainely discerne Gods wise prouidence, both in the in­flicting and disposing of them. Wee shall perceiue how hee bridleth and curbeth in the rage of our enemies, so that though their mallice be neuer so great yet they are not suffered to goe beyond their tether. Wee shall see his fatherly loue and care whereby he mo­derateth and measureth our afflictions according to our ability to beare them, making our crosse lighter when it is ready to oppresse vs, or vs stronger to sust­aine the waight. Wee shall sensibly finde, how hee sup­porteth vs with his might, when wee are ready to faint, and lifteth vs vp againe, when wee are foiled or fallen. Wee shall in our outward crosses feele the inward com­forts of his spirit, the which are so pleasant and delight­full, that they are sufficient to sweeten a world of mise­ries, and as the Apostle saith, the more our suffrings a­bound 2. Cor. 1. 5. in vs, the more our consolations shall abound through Christ; the more hee restraineth vs from feeding vpon worldly delicates, which would glut & cloy, but neuer satisfie vs; the more liberall banquet hee maketh vs of spirituall blessings, giuing vs to drinke full flagons of his loue, filling vs with inward feeling of his fauour, and with those precious cates of his sauing graces. Finally seeing our loue towards our benefactour is proportio­ned according to our valuation of his gifts, and seeing wee are brought to esteeme of Gods benefits rather by wanting, then by enioying them; Heereby it cometh to passe, that wee loue the Lord much better when hee [Page 490] taketh his gifts from vs, then when we doe securely pos­sesse them. For by the want of them finding their value, we then know and acknowledge how much wee are bound vnto God for suffering vs graciously so long to enioy them; we come also by this cōsideration to a sight of the excellency of those benefits, which still God is content to continue vnto vs; and so are more louing and thankfull for the remainder of Gods blessings, then when we had all without any partition, thinking our selues (with the afflicted Church) more behold [...]ng vnto God, that we are not vtterly consumed, then we did whenLamen 3 22. we abounded in worldly prosperity, and wanted no­thing that our hearts desired.

Thus also our feare of God receiueth much growth§ Sect. 4. That God by our affl [...]ct [...]ons worketh and increaseth his feare in vs. and strength by our afflictiōs, which vsually is weakned and impaired with that wretchlesnesse and security which ariseth from long prosperity. For howsoeuer our feare of God, being a filiall affection, should chiefly spring from faith and assurance of his loue towards vs, and from that loue which is inflamed in our hearts to­wards him, by the apprehension of this his vndeserued fauour, and the consideration of those innumerable be­nefits which as fruits of this fatherly affection, haue been communicated vnto vs; chiefly fearing to offend and displease such a gracious God whom we so loue, because hee so loueth vs: yet so is our spirituall part hamp [...]ed with the flesh, and our filiall affection assaulted with carnall negligence and security, that (herein like vnto earthly children) wee feare our heauenly Father most, when he holdeth in his hand the rodde of corre­ction, and when we see that by offending him, we make our selues obnoxious vnto his heauy iudgements, the which we cannot possibly escape, either by resisting his power or auoiding his presence. And so wretchlesse we are in all good duties, and so much delighted with the pleasures of sinne, that if we had a priuiledge of impu­nity, [Page 491] doing what we list without controlement, and did not feare the smart of correction which followeth sin, as well as the displeasure of our louing father, we would grow dissolute in our courses, and be hardly kept either in awe or order. And therefore the Lord, out of his mercy and loue towards vs, maketh vs to feare him for his iudgemēts, seeing we wil not, as we ought, feare him for his mercies▪ and to stand in awe of him to auoide our owne paine, when we take no care to auoide his father­ly displeasure: as wee may see in the example of ho [...]y Dauid himself, who hauing often felt the smart of Gods chastizing hand, crieth out: My flesh trembleth for feare Psal. 119. 120. of thee, & I am afraide of thy iudgements. For the burnt child dreadeth the fire, and he who hath once been scor­ched with the heat of Gods wrath, and felt the smart of his di [...]pleasure, will hardly euer after be allured with the sweetnesse of sinne to ineurre the danger therof againe, knowing that it is a fearefull thing to fall into the hands of Heb. 12. 31. the liuing God. Whereas they who neuer tasted the bit­ternesse and sowrenesse of these heauy iudgements, and neuer felt the smart of these whips, are ready to nibble at euery worldly baite, and to ha [...]ard the committing of any sinne, out of wanton contempt and hope of impuni­ty. For as the wise man speaketh, because sentence against an euill worke is not executed speedily, therefore the heart of Eccles. 8. 11. the children of men is fully set in them to doe euill. To which purpose the Lord thus reasoneth with his owne Church and people; Whom diddest▪ thou reuerence or feare seeing Esa 57. 11. thou hast lied vnto me, and hast not remembred me, nor laid it to the heart? Is it not because I hold my peace, and that of long time, therefore thou fearest me not? And therefore see­ing afflictions worke in vs the feare of God, whereby wePsal. 111. 10. are incited to all good duties, and restrained from sinne, which would in this life fill our consciences with horror and terror of Gods wrath, and cast vs into eternall con­demnation in the life to come; great cause haue we to [Page 492] kisse our earthly crosses with comfort and contentment; seeing they doe not so much crucifie vs as our sinnes, by the death of the flesh preserue vs from death euerlasting▪ and by pricking vs in the sides hasten our speed in the way of righteousnesse and holinesse, which at last will bring vs to endlesse ioy▪ and heauenly happinesse.

Finally the Lord vseth these afflictions, as a notable§▪ Sect. 5. That God by afflictions wor­keth and in­creaseth in vs the grace of tr [...] humility. meanes to worke and increase in vs that excellent grace of humility, bringing vs thereby to a sight and sense of our own vilenesse and vnworthinesse, to a true acknow­ledgement of our infirmities, weaknesse, and great in­sufficiency, and to a voluntary subiection and submissi­on of our wills in all things to the good will and plea­sure of God. For whereas in the time of prosperity we are so blinded with naturall pride and selfe loue, that we neuer come to a cleare knowledge of our selues, nor to a true valuation of our owne gifts and good parts; but are puffed vp with selfe-conceipt, hauing a great opinion of our owne excellency, strength and abilities; imaginingPsal. 30. 6. that though God should leaue vs to our selues, we could stand in our owne might, resist any tentation, and en­counter and ouercome any enemy; when God bringeth vs into trouble and affliction, and exerciseth vs with those vsuall trialls of sicknesse, pouerty, disgrace, or losse of our neerest and deerest friends; then are we by them brought to a sight of our own frailty and infirmity, and by this experience find, how vnable we are by our owne strength to indure the weakest triall, or to get the vp­per hand ouer the least tentation. And then casting from vs our vaine selfe confidence, we implore the Lords assistance, and trust wholly in the power of his might, through which obtaining victory, we disclaim all praise as not due vnto vs, and returne it vnto God to whom of right it appertaineth, saying with the Church, not vn­to Psal. 115. 1. vs O Lord, not vnto vs, but vnto thy name giue the glory. And whereas in the time of our prosperity, we would [Page 493] haue all the glory our selues, and will scarce admit the Lord to be a sharer with vs; In our affliction we seeDan. 9. 7. and acknowledge that nothing belongeth vnto vs but shame and confusion of face, and whatsoeuer is praise­worthy in vs, we ascribe it wholly vnto the Lord, as vn­to the sole author and fountaine of all our good. Finally whereas in our prosperity we grow so wilfull and stub­borne, that we cannot with meeknesse and patience sub­mit our will to the will of God, but rather wish that ours, then his should be fulfilled; and wax through pride and insolency so impatient, that we storme and rage▪ when we are but touched with any sleight affliction; as though we thought that some wrong and iniury were offered vs by God, when we, who haue in our own con­ceipt deserued so well, are thus put to suffer this smart and misery: this fire of affliction melteth & softneth our hard and stubborne hearts, making them tender and pli­able vnto the good will and pleasure of almighty God, and these chastisements and corrections, bringing vs to a sight and sense of our manifold and grieuous sinnes, do cause vs to [...]udge & condemn our selues as worthy of far greater punishments, & then do we not only with meek­nesse and patience suffer these fatherly corrections, but are ready to acknowledge, that it is the wonderfull mer­cy of the Lord that we are not vtterly consumed. And as cockered children doe struggle and striue with their parents, when they goe about to chastise them for their faults and with great impatiency roare and crie out, when they feele the smart of the first stripes, but when they see them resolued to continue and redouble their blowes, till they haue broken them of their stubbornesse, they at last become as mild as lambes, and with al meek­nesse and humility submit themselues to their parents pleasure: so when our heauenly father first taketh vs in hand after we haue been long cockered in plenty and prosperity, and beginneth to correct vs for our sins; [Page 494] we murmur and repine, straggle and striue with great impatiencie and rebellion against his will and proui­dence, but when he still beateth vs with these rods, and either continueth or increaseth our afflictions, and ad­deth one crosse vnto another, then our proud and sturdy stomacks being mastred, we humble our selues vnder his holy hand, and indure whatsoeuer correction he is plea­sed to inflict with all meeknesse and patience. And this is a principall end why the Lord afflicteth vs, that he may abate our pride, tame our vnrulinesse, and worke inDeut. 8. 2. vs that excellent vertue of humility. For so himselfe saith that he afflicted his people for the space of forty yeeres in the wildernesse, that he might humble and proue them; And the Apostle Paul affirmeth of himselfe, that God2. Cor. 12. 7. gaue him that pricke in his flesh, and the messenger of sathan to buffet him, that he might not be exalted aboue measure with the multitude of reuelations. The which his end be powerfully effecteth as we may see by many examples. Thus Dauid in his greatest afflictions humbleth himselfe before God▪ saying Here am I, let him doe to me as see­meth 2. Sam. 15. 26. good in his eies. So R [...]hoboam, who whilst he enioyed peace and prosperity, was so proud and insolent, when he was brought into the straights of affliction by reason that the King of Egypt made war against him, humbled himselfe before the Lord, acknowledging that the Lord was 2. Chro. 12. 6. Dan▪ 4. 27. 31. iust. And Nebuchadnezzar who in pride of heart had so gloriously boasted of his might and maiesty, being grie­uously afflicted humbleth himselfe and giueth vnto God all praise and glory. Yea wicked Manasses himselfe, who had raged against God and his saints, with wonderfull insolency, when he was led captiue by his enemies in fetters and chaines, then was this wild colt and sauage lion broken and tamed, and be humbled himselfe greatly 2. Chro 33. 12. before the Lord his God. Yea euen where there hath been no place for true humility in the reprobate hearts of wic­ked men; afflictions haue wrought so powerfully in them, [Page 495] that they haue been brought hereby to an outward andExod. 10. 16. 1. Kin. 21. 27. hypocriticall humiliation, as we may see in the exam­ple of Pharaoh and Ahab, who in their afflictions con­fessed their sin and humbled themselues before the Lord. And thus it appeareth that the Lord by affliction doth powerfully pull downe our pride, and worketh and in­creaseth in our hearts that excellent grace of humility, which being the foundation and ground of other ver­tues, doth, the deeper it is layd in our hearts, make the building of spirituall grace so much the more firme and strong, that the tempests of tentation cannot ouerthrow it. Of which the afflicted Church hauing good experi­ence, professeth it to be good for a man to beare the yoke of Lame [...]i 3. 28. 29. 30. affliction euen in his youth. Seeing he sitteth meekly alone & keepeth silence, because he hath borne it vpon him. He put­teth his mouth in the dust if there may be hope. He giueth his cheeke to him that smiteth him, and is filled full with re­proch. The consideration whereof should moue vs to beare all our afflictions with patience and comfort, see­ing we receiue this singular fruit by them, and haue this excellent grace of humility, which is the ornament that graceth al our other graces in the sight of God and men, both begun and also continued and increased in vs; and that damnable sinne of pride mortified and subdued, which is so odious and abominable in the sight of God, that he loatheth his owne gifts which are tainted and stained with it; and chooseth rather to suffer his deerest children to fall into other grieuous sinnes, that in the sight of them they may be humbled, then indure that pride should harbour in them; because their other sinnes doe not so much dishonor God, nor hinder the saluation of their soules, as this sinne of pride, if it were suffered to raigne in them in it full strength. In which respect oneAugust. de ci­uit. dei lib. 14▪ saith; I dare be bold to affirme, that it is profitable for the proude to fall into some open & manifest sin, that here­by they may displease themselues, who formerly sinned [Page 496] by too much pleasing: So Peters displeasure, was more holesome to his soule when hee wept and wailed, then his pleasing of himselfe when he presumed.

CHAP. XXIII.
That God by our afflictions worketh and increaseth in vs re­pentance and new obedience.

ANd thus haue I shewed that afflictions are§ Sect. 1. That by affli­ctions we come to examine our waies, to see [...]ur sinnes and to bewaile them with bit­ter griefe. Tua enim pa­terna tribula­tio pr [...]ducit maerorem & compunct [...]o­nem, inducit timorem & contritionem, educit languo­rem & infecti­onem, adducit vigorem & cu­cationem Idi­ [...]ta inter or­thodoxagr. de petient. verae c [...]ntempl. c. 6. vsed by God as a notable meanes to work in our mindes and hearts all sanctifying and sauing graces: It now followeth to declare how the fruits of these graces, repentance and new obedience, are by these f [...]therly corrections furthered and increased. For as afflictions doe notably helpe forward our effectuall cal­ling and first conuersion vnto God, so do they much fur­ther our repentance, and prouoke vs continually to re­new the act thereof after our many relapses and daily slippes into sinne. And when hauing resolued to walke in the way of holinesse and righteousnesse towards our hea­uenly home, we are in our passage allured to turne out of the right path into the by-waies of sin and wickednesse, by hauing the baites of worldly vanities set before vs, the Lord casteth into our waie these thornes and briars of affliction and tribulation, making thereby our wandring and digressing so distastfull and vnpleasant, that we are neuer at rest vntill we be returned by repentance into the right way againe: So one saith that God striketh into the heart of man terrour and feare, that he may weane and with-draw it from the loue of the world, and pricketh him with tribulations, that hee may not loue his way better then the end of his iorney, nor his pilgrimage better then his country. For his fatherly chastisements produce sor­row and compunction, bring into vs feare and contrition, [Page 497] draw out of vs infirmity and infection, and cause vnto vs strength and recouery of our health. But this will better appeare if we particularly shew how affliction furthereth vs in all the duties and actions, which are performed by vs in the practise of repentance; for first, when God cor­recteth vs, we looke backe vnto our former courses, and consider and examine our selues what sinnes wee haue committed, which haue moued the Lord to in­flict vpon vs these iudgements and chastisements; and by this examination we come to a sight and sence of sinne, and to an humble acknowledgement, that we suffer no­thing from God, but that which our sinne hath iustly de­serued: an example wherof we haue in Iacobs sonnes, who by their troubles and affliction were brought to a sight and feeling of that grieuous crime, of betraying and sel­ing their brother Ioseph. We haue verily sinned (say they)Gen. 42. 21. against our brother, in that we saw the anguish of his soule, when he besought vs, and we would not heare him: therfore is this trouble come vpon vs. And because pride, selfe-loue and liking of our most esteemed sinnes, doth commonly dazle our sight and make vs euen starke blinde in this search & disquisition; therfore doth the Lord oftentimes obserue (as hath beene shewed) an analogy, proportion and similitude, betweene the quality of the sinne and the correction which he inflicteth for it, and so leadeth vs (as it were) by the hand, that we may come to finde and feele it by this his guidance and direction. An example wher­of we haue in Dauid, whose sinne of murther and adulte­ry, was corrected with the rape of his daughter and con­cubines, and the murther of his children and subiects by one another. Secondly, when by affliction we are wake­ned out of our security, brought to looke backe and to say, what haue I done; and when by searching and exami­ning our owne consciences we see and acknowledge, how haynously we haue offended God, and feele the burthen and smart of sin pinching and oppressing vs both at once, [Page 498] then are we hereby moued to bitter griefe and harty sor­row, because we haue offended our gracious father, and forced him by our wickednesse to proceed in these seuere courses for our correction and reformation. For when our hearts are so hard that sinne alone will not worke in them sorrow and remorse, afflictions and sense of smart being added to them as a double weight, doe bruse and presse out of them sighes and grones: and this rod of cor­rection beating vpon these hard rockes, doth cause them to yeeld streames of teares, and (as it were) to wash and bath our sinfull soules in the waters of true repentance. For howsoeuer in Gods dearest children griefe for the af­flictions themselues which they suffer, hath commonly the first place, yet this sorrow for smart, doth alwaies end in sorrow for sinne and when correction with sence of paine hath made the heart soft and tender, and hath filled (as it were) the cesternes of the eyes with plenty of water; then grace commeth and altereth the vse, and whereas it was prouided by nature for the deploring of our afflicti­on, it is now imploied and powred out by grace for the bewayling of our sinnes, which are the deseruing cause of all our smart and misery.

Thus also doth the Lord by our afflictions worke§▪ Sect. 2. That by affli­ctions we are mooued to hate our sinnes, to confesse them vnto God, to flee and for­sake them, and to serue the Lord in the duties of holi­nesse and righ­teousnesse. in vs a true hatred of sinne; and▪ hereas it is so sweet to corrupted nature, that we are ready (as lico­rous children doe sugar) to keepe it vnder our tongue; yet when it is imbittered with this gall of afflictions, we spit it out like a loathsome medicine, and begin to abhor that before liked meate, when such vnpleasant sawce is mingled with it. By them likewise are we brought to an humble confession of sinne vnto God whom we haue of­fended, and to an earnest desire of pardon and forgiue­nesse, that so being freed of our sinnes, we may also be ea­sed of our smart. And thus Dauid, when the hand of God was heauy vpon him day and night, and his moisture therby turned into the drought of sommer; laied open his sinnes [Page 499] before the Lord by humble confession, and spread in his sight all his bonds of debt, that hauing his sinnes pardo­ned and bonds cancelled, hee might be deliuered from that affliction and correction which did accompany them. Then (saith he) I acknowledged my sinne vnto thee, Psal. 32. 4▪ 5. neither hid I mine iniquity; for I thought I will confesse a­gainst my selfe my wickednesse, and thou forgauest the pu­nishment of my sinne. And furthermore hauing tasted and felt the bitternesse and smart of these loathsome sawces and sharpe whips, we flee sinne with all watchful care for the time to come, which (as wee haue found by experi­ence) hath made vs obnoxious to them, and heedfully auoide the committing of any wickednesse least we there­by displeasing againe our heauenly father, do moue him to resume into his hands these rods of chastizement and to correct our new sinnes with new afflictions, which in al likelihood will be more sharpe and seuere, then those which we suffered in time past, because we haue no better profited by our former corrections. And this benefit of afflictions mouing vs to flee and forsake sinne, is implied in that excellent praier made by Salomon: when heauen 1. King. 8. 35. 36. (saith he) shall be shut vp, and there shall be no raine, be­cause they haue sinned against thee; and shall pray in this place and confesse thy name, and turne from their sinne when thou doest afflict them; then heare thou in heauen and par­don the sinne of thy seruants, &c. Neither doe afflictions serue onely as a meanes to make vs see, bewaile, confesse, hate and forsake our sinnes, but also doe incite and pro­uoke vs to serue the Lord in all holy and christian duty, which respect him, our neighbours or our selues; nor are they behoueful alone for the mortifying of our sinnes, but also for the quickning and inabling vs to performe all the workes of holinesse and righteousnesse which God in his law requireth of vs. For though our hearts (through the gift and grace of God) are become good ground, and fit to receiue and retaine the seed of Gods word, yet are they [Page 500] made much more fruitfull by the winter of affliction, and by hauing the cold snow of trouble and misery lying vp­on them. Though wee are already inflamed with a true zeale of Gods glory, yet doth this heauenly fir [...] burne much more feruently when the winde of tribulation doth blow vpon it: though for the present it seemeth to be kept downe and hindred from burning by these tem­pestuous blasts. And this the Apostle plainely expres­seth:Heb. 12. 11. No chastising (saith he) for the present seemeth to be ioyous but grieuous; yet afterward it bringeth the quiet fruit of righteousnesse vnto them which are thereby exerci­sed. To which purpose another saith that the sweetestNonsic semina d [...]l [...]tus imber germinare & crescere facit, vt pietatis se­men [...]xcitat & vernare facit ex lachry mis ruens imber. &c. Chrysost. ad pop. Anti­ [...]ch. Homil. 4. tom. 5. showers doe not so cause the seede to bud and grow; as this shower of teares doth make the seed of godlinesse to sprout and spring. For when the soule is washed and the minde watered with these teares of repentance, the bud and branch of holesome doctrine within a while spring­eth and shooteth vp. The consideration whereof should much comfort vs in all our afflictions, seeing this profi­table fruit of repentance ariseth from them; for thrice happy are those blowes and stripes which by making the body to smart for the present, doe inflict mortall wounds into our killing sinnes, and preserue both body and soule from these deadly stings, which otherwise would wound them vnto death euerlasting. Most blessed vnto vs are these rods and whips which by causing the skin to smart, doe cure those deadly wounds in our hearts and soules; and by vexing vs with their stripes, doe keepe vs from vexing God with our sinnes. And most happy may we thinke our selues when the Lord vseth these afflicti­ons, as spurs and goades in our sides to pricke vs forward in the way of holinesse and righteousnesse, when in our selues we are drowsie, dull and dead, vnto all good acti­ons; and as cords to draw vs on in holy and christian du­ties, when in our owne disposition we are backeward and sluggish.

And thus it appeareth that by afflictions our repen­tance is daily renewed and increased: The like may be§ Sect. 3. That God byaf­flictions work­eth and increa­seth in vs obe­dience to his will. Heb. 12. 11. said of our new obedience, and that whether we vnder­stand that actiue obedience, whereby we striue and indea­uour to doe the will of God; or that passiue obedience, by which we are content with meeknes and patience, that Gods wil may be done in vs. Both which the holy Apostle propoundeth vnto vs in our onely patterne and precedent Iesus Christ, whose example hee exhorteth vs to follow, both in willing and meeke suffering that which our hea­uenly father inflicteth on vs, in ceasing from sinne, and in liuing for the time to come, not after the lusts of men, but after the will of God. Concerning the former we are to know, that whereas we like pampered or resty horses, are ready either to goe out of the way of righteousnesse, or else to stand still, or goslowly forward; the Lord vseth afflictions as a staffe to beate vs into the way, and to make vs to returne into our right course, from which we haue digressed; and also as a spur or goade to pricke vs on when we make a stand, or but small hast in going on in this spi­rituall iourney. And whereas like children wee cast the commandements of our heauenly father behinde our backes, when wee are too much cockered: and grow carlesse and negligent in all good duties which we owe vnto him, being left to our own liberty; when he strickt­ly calleth vs to account, and finding vs idle and sloathful, doth sharply chastise vs for our neglect of that duty which he hath required; then doe we with all care and di­ligence informe our selues in his holy will, treasure vp his commandements in our hearts and memory, and with all readinesse put in practise, as occasion serueth, whatsoeuer duty is inioyned vnto vs. So that this sweet incense of our new obedience doth then send forth the most de­lightfull odour, when as it is offered vnto God by the fire of affliction: And as the sweetest rose doth spring out from among the sharpest prickles, so the duties of obedi­dience [Page 502] which we owe vnto God, do then appeare in their chiefe beauty and brauery; and yeeld the most sweet and pleasing sent, when they grow and sprout vp from among these prickles and briars of affliction and tribulation. And this the Apostle plainly testifieth, namely that though afflictions in themselues are vnpleasant and grie­uous, Heb. 12. 11. Esa. 26. 9. Psal. 119. 67. Minus p [...]è vi­uis, si minus persecutionem pertuleris, Gregor. epist. lib. 6. cap. 191. yet being watered with the dew of Gods grace, they bring foorth the quiet fruit of righteousnesse vnto them that are thereby exercised. So the Prophet telleth vs, that see­ing Gods iudgments are in the earth, the inhabitants of the world shal learne righteousnesse. Yea so necessary are these afflictiōs for the keeping of vs in the right way & the fur­thering of our fruitfulnesse in holy duties, that when we are freed & secured from them, we are ready to erre out ofPsa. 44. 17. 18. vt terra nisi cultaf [...]rit li­cet fertilis sit, tamen non so­lum fructus hominibus de­negat, sed è contrario ge­nerat spinas: ita iustus nisi [...] ariis tentatio­nibus fuerit Confectus assi­duè non solum ipse non pr [...]fi­cit sed aliquo­ties in lapsum incurrit. Ba­sil. tract. de consol. in ad­uers. § Sect. 4. The former point illustra­ted by simili­tudes and ex­amples. the path of Gods precepts, (as we may see in the example of Dauid who out of his owne experience saith; before I was afflicted I went a stray; but now I keepe thy word) yea and to become barren and vnprofitable, not yeelding any store of these fruits of obedience; whereas when we are continually vnder the rod, and feele the smart of our sloth and negligence; then doe we heedfully remember what God requireth, and dare not falter and faile in the performance of our duty, as we may see in the example of the afflicted church, who saith; All this is come vpon vs yet doe we not forget thee, neither deele we falsly concerning thy couenant: Our heart is not turned backe, neither our steps gone out of thy path, &c. In which respect wee are fitly compared vnto Walnut-trees, which are so much the more fruitfull, by how much they are the more bea­ten; or vnto arable grounds, which bring forth no good graine but weed [...] and thistles, briars and thornes, vn­lesse they be broken and torne insunder with the plow and Harrow.

We are indeed a fruitful vineyard of Gods own plant­ing, and we who were wild branches barren of all good fruit of holinesse and righteousnesse, are through Gods [Page 503] infinite mercy and loue ingrasted into the true Vine Ie­sus Christ, from whom receiuing all our life and sappe, we are inabled to bring forth the pleasant grapes of new obedience; but yet if we were let alone, and suffered to run out with vncontrouled liberty wee would like the fruitfull Vine, which is neuer pruned, returne to our old naturall wildnesse, and bring forth no other fruit, then those sowre grapes of iniquity and sinne. And therefore our heauenly vintager for his owne glory and our good cutteth away the superfluities of our licencious liberty, and pruneth vs with this pruning knife of trouble and affliction, that being kept short in our worldly and car­nall desires, wee may become more fruitfull in all holy duties. So our Sauiour saith; I am the true vine, and my Ioh. 15. 1. 2. father is an husbandman. Euery branch that beareth not fruit in me, he taketh away: and euery one that beareth fruit he purgeth it, that it may bring forth more fruit. We are fruitfull trees of righteousnesse planted by God him­selfe; but yet that we may continue in this good estate, we had great neede to be washed with the boysterous stormes of tribulation, and to be nipped with the pinch­ing frosts of trouble and affliction, that so those cankers and caterpillers of pride, forgetfulnesse of God, and car­nall security which the summer of prosperity & wretch­lesseArbores nu­merosiore gra­uantur fructu, quando acerbi­oris frigoris vi­olentia repri­muntur. Hie­ronym. epist. ad aegrotum ami­cum. tom. 4. ease doe breed in vs may be killed and destroied; as also that we may be hindred from sending forth the vnprofitable shutes of wil-worship and superstition, through the vnseasonable warmth of preposterous zeale which, if they were not nipped in with the feare of God arising from his correction, and making vs carefull, that we offer nothing vnto him, but that pleasing seruice which he hath required; wee should spend our whole strength in bringing forth these fruits of our owne in­uentions, and be vtterly barren and bare of those timely ripe fruits of new obedience. Wee are through the ele­ction of grace Gods faithfull seruants, but yet not tho­rowly [Page 504] purged from our seruile disposition; for the more bountifull our master is, the sooner we forget him; the more richly he rewardeth vs, the more negligent wee are in performing of our duty; and the more liberally we are vsed, the more licentious we wax, growing vnto such pride and insolence, that whatsoeuer we lust after, we thinke to be lawfull, and make our will the rule of al our actions: and therefore we force our Lord and ma­ster to alter his course, to with-draw his wages of world­ly blessings, to handle vs roughly, and to keepe vs vnder seuere discipline, correcting our negligence, & forcing vs to the performance of our duties with chastisements and afflictions. Which meanes if they be not powerfull enough to worke in vs this reformation, then doth hee oftentims turne vs out of his outward gouernment and protection, and suffereth our enemies to preuaile a­gainst vs, and to bring vs into their slauery, that finding the difference of these two seruices, and growing weary of this present bondage; we may more earnestly desire to be re-entertayned by our old master, and being admit­ted may be more carefull & diligent in the preformance of our duty. And thus the Lord dealt with the Israelits; for when they had neglected his seruice, and sinned a­gainst him, yet he saith because they had humbled them­selues he would not destroy them, but would send them2. Chro. 12. 8. shortly help and deliuerance; Neuerthelesse they should for a time become the seruants of Shishak that they might know the difference betweene the seruice of the Lord and the seruice of the kingdomes of the earth.§ Sect. 5. That these fruits of new obedience springing from afflictions, should moue vs to beare them with patience and comfort.

Seeing therefore the Lord by our afflictions doth not intend our hurt, but out of his meere loue, and mer­cy vseth them as a notable meanes to make vs more fruitful in all holy and christian duties, which shall here­after be crowned with all glory and felicity, let the ex­pectation of this rich haruest of holinesse and happinesse replenish our hearts with patience, comfort and spiritu­all [Page 505] reioycing in the winter of afflictions, seeing there is no proportion between our paine and the profit which it bringeth. We are trees of righteousnesse which Gods right hand hath planted, let vs not therefore feare to be cut and pruned with troubles & afflictions, seeing GodEsa 61. 3. thus purgeth and pareth away our superfluous branches that we may bring forth more fruit, as our Sauiour tea­chethIoh. 15. 2. vs. Yea rather we had great cause of feare, if we were exempted from these calamities, fos as that is a fruitlesse tree which is suffered to grow wild and vntou­ched, and is neuer beaten with poles nor shaken with mens hands, nor hit nor hurt with any stones or cudgels; which is therefore daily in danger to be cut downe and cast into the fire, because it doth no good by standing and growing: so it is a signe that we are fruitlesse trees still growing in the wild wood of the world, which must one day be cast downe and cast into euerlasting fire; if our heauenly husbandman taketh no care to purge & prune vs with crosses and afflictions, & if no blowes or strokes of aduersity and tribulation doe light vpon vs, who haue far greater cause of sorrowing in our expectation of our future burning, then of reioycing in our present flourishing. We are▪ vines of Gods owne setting, whose glory and excellency consisteth not in the broadnesse and beauty of our leaues, nor in the handsomnesse and straightnesse of our body and branches; but only in our fruitfulnesse, whereby we bring forth great plenty of the ripe and sweet grapes of holinesse and righteousnes; and therefore when we haue the beauty and brauery of our outward estate taken from vs, and haue these leaues of earthly vanities blowne away with the winds of ad­uersitie, and our superfluous stemmes of worldly sub­stance pruned and plucked from vs in this winter of af­fliction, there is no cause of griefe and mourning, seeing our chiefest excellency is not hereby impaired, yea ra­ther because it is much aduanced, in that we are made [Page 506] more fruitfull, by how much the more we are by these afflictions pruned from our superfluities, this may iustly increase our ioy and comfort.

But for the better clearing of the former point, let vs§ Sect. 6. That God by afflictions ma­keth vs more deuout and zealous in the duties of his seruice. descend vnto some particulars, and insist in some speciall fruits of this new obedience. And to this end let vs con­sider, that by these our afflictions we are made much more deuout, diligent and zealous in performing of all holy and christian duties of Gods seruice, then when we flourish in prosperity; the which is so euident that it nee­deth no other proofe or witnesse then common expe­rience in others, and the testimony which euery mans conscience is ready to giue vnto this truth by that which he findeth in himselfe. For who seeth not that when we abound with earthly blessings we grow forgetful of God, & negligent in his seruice, either not performing it at all, or but with great coldnesse and drowsinesse, in meere formality and hypocrisie, because we seeme then to stand in our owne strength, and to be so well stored with our owne prouision, that we neede not his helpe for our preseruation and defence? whereas when we are brought into the streights of afflictions, and are dispoiled of all our worldly succour, when we feele the smart of pouer­ty, sicknesse, imprisonment, infamy; and haue no meanes of our owne whereby we may be deliuered; when we are not only sensible of present paine, but apprehend future dangers, and vnto our priuate euills, expect, that God will for our sinnes adde those publicke miseries of plague, famine, war and desolation: then are we awake­ned out of our drowsie lethargie of security, shake off our sloth and negligence, and finding that all our helpe is in the Lord both for deliuerance from present smart, and preseruation from approaching calamities, we think how we may appease his anger, and make him propiti­ous, that together with his wrath the iudgements which we feele or feare may be remooued from vs. And then [Page 507] with all diligence and deuotion we worship and serue the Lord not for forme and fashion, but with all inten­tion of mind and feruency of zeale, that so our seruice may be pleasing and acceptable in his sight. The which great difference in mens cariage and behauiour will eui­dently appeare, if we will but compare flourishing courtiers with poore cotagers; the mariners which are in a dangerous storme, with those which are arriued in the safe hauen; those which are sicke, weake and in ex­pectation of death, with those who are lusty, healthy and in their full strength; prisons, with theaters; burialls with banquets, and those who are inuaded by their ene­mies and in danger of vtter desolation, with those who inuade them and haue got the victory. For as among the one sort a man shall seldome obserue any example of religion, piety and the true feare of God, but contrari­wise contempt and neglect of all the duties of Gods ser­uice, blasphemous swearing, impious cursing, propha­nation of Gods sabbaths, wantonnesse, ribaldry and vn­chast dalliance, lying, dissembling, treachery and sup­planting one another, gaming, reuelling, drinking, gor­mandising and such like fruits of darknesse: so among the other we shall finde, that the fire of affliction hath inflamed the heat of their deuotion, making them to breake of their sinnes by vnfained repentance, and to turne vnto the Lord with an earnest desire and indea­uour to performe all the duties of his worship and ser­uice, in that maner and measure which he requireth; then they humble themselues before God in fasting and prai­er, acknowledging their impotency and insufficiency to defend or deliuer themselues, and vnworthinesse to receiue any helpe and comfort from God. And yet be­ing incouraged by his gracious promises, and the expe­rience of his loue and mercy; they flee vnto him as their only refuge, protectour and defender, and place all their hope and affiance in his alone helpe and allmighty assi­stance. [Page 508] Then they receiue his word with feare and trem­bling, and withall reuerence and attention harken vnto it, that their sinnes which haue brought them into all their miseries, may be mortifyed and slaughtered by the sword of the spirit: that they may be informed in the knowledge of Gods will, and also by effectuall reasons and powerfull exhortations, may be perswaded and pricked forward to the performance and practise of that which they learne and know, to the end that by this meanes they may be deliuered from their present affli­ctions vpon their reformation and amendment, and may not be indangered to suffer the like or greater miseries for the time to come, that they may haue their patience confirmed and encreased with such arguments and rea­sons as the word of God plentifully yeeldeth, which will much lessen their miseries and make the weight of all their afflictions much more light and casie to be borne. Finally being forsaken of worldly comforts, they doe with so much the more diligence harken vnto the word of God, that thereby they may replenish their soules with spirituall consolations arising from the fee­ling of Gods loue, and fauor towards them in this their afflicted estate, and the assurance of future happinesse in the life to come. For as those who flourish in worldly prosperity, doe with Ahab refuse to heare the word of the Lord, because it prophecieth no good vnto them, but telleth them that they haue their portion in this life: Luk. 16. 25. Psal. 17. 14. and that after the fruition of their worldly ioyes, they must come into iudgement, and render a reckoning of their abused blessings and mispent talents; so they who are in affliction doe with hungring appetite feed vpon this foode of their soules, and with reuerent and cheare­full attention listen vnto this heauenly ambassage, be­cause it assureth them, that if they make an holy vse of these fatherly corrections, they shall haue heauenly mirth, after their earthly mourning, laughter and re­ioycing, [Page 509] after their wailing and weeping, a most delight­fullLuk 6. 21. 2. Cor. 4. 17. country and glorious kingdome, after their paine­full pilgrimage and weary iorney; and that these light and momentany afflictions, shall cause vnto them a far most excellent and eternall waight of glory.

But aboue all other parts of Gods worship and ser­uice,§ Sect. 7. That God by afflictions ma­keth vs to performe vnto him the duty of praier. afflictions and miseries doe make vs most frequent and feruent, diligent and zealous in powring forth our praiers and supplications vnto God. For whereas in our prosperity we either vtterly neglect this duty, or per­forme it carelesly and slothfully, more for custome then conscience sake, and for forme and fashion, rather then out of any respect of duty which we owe vnto God, or of any need which we think we haue of his helpe: when we are brought into miseries and calamities, and haue a sense and feeling of our owne wants, and of the great need which we haue of Gods assistance, then doe we flee vnto him by earnest praier, crauing his aid and helpe for the supplying of our wants, ease of our griefes, or pro­tection from dangers. And as the child, fearing nothing, is so fond of his play that he straieth and wandreth from his mother, not so much as thinking of her; but if he be scared or frighted with the sight or apprehension of som apparant or aproaching danger, doth presently run vnto her, cast himselfe into her armes and crie out to be saued and shielded by her: so we securely enioying the childish sports of worldly prosperity, do so fondly dote on them that we scarce thinke of our heauenly father, but when perils and dangers approach, and are ready to seise vpon vs, then doe we flee vnto him, and cast our selues into the armes of his prouidence, and protection, crying and calling vnto him by earnest praier, for helpe and deliue­rance in this our extremity and distresse. The truth wher­of will more manifesty appeare, if we consider the exam­ples of the faithfull in former times, who being in affli­ction haue shewed themselues forward in performance [Page 510] of this duty; thus Hezechias being besieged by the hoast of Senacherib flieth vnto God as his only aide by effectu­allEsa 37. 1. 2. 3. praier, whereas being deliuered in the time of his prosperity, he was ready to glory in his owne prouision of riches, and to relie too much vpon his treasures. So what excellent praiers and Psalnies did holy Dauid make in the time of his afflictions, flying vnto the Lord, as vn­toPsal. 18. 1. 2. his only rocke and refuge, shield and strength; but be­ing possessed of his kingdome, and become famous through many victories, glorying in his power, and re­lying too much vpon his owne forces, he giueth com­mandement2 Sam. 24. 2. Chro 33. 12. to number the people. Yea euen Manasses himself whose hart was ful with idolatry, his mouth with blasphemies, and hands with blood, whilst he flourished in his kingdome; when he was led captiue by his ene­mies and fast bound in fetters and chaines, powred foorth effectuall praiers vnto the Lord his God. Neither was this the practise of some priuate men only, but euen of the whole people and Church of God; for though inIer. 2. 27. their prosperity (as the Lord himselfe obserueth) they turned their backe vnto him and not their face, yet in the time of their trouble they say arise and helpe vs. So the Pro­phet Esai saith; Lord in trouble they haue visited thee, they Esa 26. 16. haue powred out a praier when thy chastning was vpon them. And the Psalmist speaketh to the same purpose, when he Psal 78. 34. slew them (saith he) they sought him, and they returned and sought God early. Yea speaking of the manifold kinds of miserie wherewith the faithfull are exercised, he maketh this the foot of his song: then they cried vnto the Lord in Psal. 81. 7. & 107. 6. &c. their trouble, and he deliuered them out of their distresse. And this euery man may find verified in his own experi­ence, for such is our corruption, that whilest we abound with worldly blessings, as we set our hearts vpon them by louing them aboue measure, so also in trusting and relying vpon them without reason; and howsoeuer they are but vaine hopes and helpes to saue and deliuer vs, yet [Page 511] when we may haue free recourse vnto them, we seldome and slackly flie vnto the Lord for aide and succour. But when he taketh from vs these earthly idols, and empti­eth our hearts of all worldly confidence, bringing vs in­to desperate dangers, and hiding from vs all inferior helpes; then hauing no other place of safety vnto which we may resort, we flie vnto the Lord for succour and reliefe, crying out with the Psalmist, O Lord giue vs helpe in trouble, for vaine is the helpe of man. And with goodPsal. 108. 12. 2. Chro. 20. 12 Iehoshaphat, O God wilt not thou iudge them? for there is no strength in vs to stand before this great multitude that commeth against vs, neither doe we know what to doe, but our eyes are towards thee.

Yea being in this difficulty and distresse, we are not§ Sect. 8. That in our afflictions we incite our selues to call vpon God with many reasons. only content to be pricked on to the performance of this duty with the spurre of afflictions; but we also incite and stir vp our selues, to call vpon the Lord for helpe and deliuerance, by many other arguments and reasons. As first by the consideration of Gods expresse comman­dement, vnto which he hath encouraged vs to performe obedience by his most gracious promises. So our Saui­our willeth vs to aske and we shall receiue, seeke and we shall Math. 7. 7. find, knocke and it shall be opened vnto vs. More especially by his holy Apostle he hath required vs to performe this duty in the time of our afflictions, Is any among you (saithIam. 5. 13. he) afflicted? let him pray. Is any merry let him sing. And againe, Let vs goe boldly vnto the throne of grace, that we Heb. 4. 16. may receiue mercy, and find grace to helpe in time of need. So the Lord himselfe hath enioyned vs after a more es­peciall manner to make our supplications vnto him in the time of our afflictions. Call vpon me (saith he) in the Odit dum offenditur, i [...]s­citur dum non rogatur offen­sus. Hieronym. ad Aegrotum ancicum [...]pist. time of trouble, and I will deliuer thee, and thou shalt glorifie me. The which duty if we at this time do neglect we shall double his displeasure against vs, for be is not more of­fended with our sinne which hath deserued this chastise­ment and affliction, then at our negligence or stubborn­nesse [Page 512] whereby we refuse, or slothfully neglect to beg at his hands, pardon and deliuerance. Secondly, by calling to mind, that he alone is of omnipotent power, and there­fore able to shield vs from all dangers, and to deliuer vs out of all our afflictions; and infinite in his loue and mer­cy towards vs, and therefore willing to extend his power for our preseruation and freedome from all our troubles Both which are strong motiues to make vs flee vnto the Lord by earnest praier: for as when the storme bloweth and the sea rageth, the poore passenger can see no place of safety till he be ariued in the quiet port, so when we are tossed and turmoiled in this sea of miseries, and can see in all the world no safety or security, then doe we by feruent praier flee vnto the Lord, as being the only hauen and harborough which can keep vs safe in these tempests of affliction. Thirdly, by considering that what­soeuer the instruments of our troubles be, the Lord is the sole author and chiefe cause of them; And therefore as the offender sueth not to the executioner for pardon, because he knoweth that he hath no power to punish or spare him, sauing that which he hath receiued from the iudge, but beggeth and intreateth that he will forgiue and release him, who alone had authority to condemne and deliuer him vp, to suffer deserued punishment for his offences; so we will not so much sue vnto the inferior meanes of our afflictions, when we are in trouble and misery, because of themselues they can neither hurt nor helpe vs; but with Iob we will make supplication vnto our Iob 9. 15. Iudge, and by hearty prayer craue of him pardon and de­liuerance, who hath absolute power in his hand to grant or deny it. Finally by calling to mind that he is (as the A­postle stileth him) the God of consolation, who comfor­tethRom. 15. 5. vs in all our troubles, causing our consolations to abound and exceed our sufferings, as himselfe prosesseth;2. Cor. 1. 4. 5. Esai [...]1. 12. I euen I am he that comforteth you. And therefore when being in afflictions all worldly comforts faile vs, it will [Page 513] be an effectuall reason, to moue vs by daily praier to flee vnto him who is the God of all consolations, that we may receiue from him some comfort and refreshing, in the time of our heauinesse.

And thus by our afflictions and by these considerati­ons§ Sect. 9. That God by afflictions maketh vs more frequent and feruent in praier. arising from them, we are moued to performe this duty of prayer, and that not only after an ordinary man­ner, but with great earnestnesse, heate of zeale, and fer­uencie of spirit; for though we be slacke and loose in this holy exercise, whilst we are at ease and rest, and not so much as touched with any trouble, yet when the waight of affliction lieth heauy vpō vs, it presseth out of vs strong cries, and salt teares; bitter sighes and deepe grones; and as waters running at their full liberty in an open plaine haue little force and strength, but when they passe through a streight and narrow current, are of such might that nothing is able to withstand their violence, so when our praiers proceed from hearts inlarged with worldly liberty, and not straightned or bounded with any trou­ble, they are very weake and wandring, and of no force to preuaile with God; but when they issue out of the straits and narrow passages of trouble and affliction, they offer an holy violence euen to God himselfe, hol­ding as it were his hands when he is ready to strike, so as he is faine when we crie vnto him, to crie vnto vs againe,Exod. 32. 10. as he did vnto Moses, let me alone, that I may proceed in the execution of my iudgements. And this feruency and zeale was in the praiers of holy Iacob, when he was in danger of being destroied by his enraged brother; for as he outwardly with his body wrastled with God, not leauing his hold till he had the blessing; so much more powerfully did he contend and preuaile with him, when as inwardly he powred forth his soule in feruent praier, weeping and crying vnto God for helpe and deliueranceHos. 12. 3. 4. as the Prophet sheweth. The like we see verified in his posterity Israel, who in their trouble sought the Lord, [Page 514] and powred out a praier when his chastning was vpon them, and that not in a cold and formal fashion, but with great feruency and earnestnesse, crying like a woman in herEsa 26. 17. paines of child bearing, as Esay witnesseth. And this heat of zeale and feruency of spirit they shewed when being in danger to be destroied by the great army of the Phi­listims comming against them, they humbled them by fasting and praier before the Lord, weeping so abun­dantly, that by a strange, yet excellent metaphor, they1. Sam. 7. 6. are said to haue drawn out water from their eies, as with buckets out of a well, and not only to haue besprinkled the ground with distilling teares, but to haue powred them out in full streames. So the Church and people of God being grieuously afflicted in the time of their cap­tiuity doe in a most patheticall manner shew this feruen­cy of spirit and importunate earnestnesse in their praiers vnto God for helpe and deliuerance. For their heart cri­ed vnto the Lord, O wall of the daughter of Sion, let teares Lam. 2. 18. 19 run downe like a riuer day and night, giue thy selfe no rest, let not the apple of thine eie cease. Arise, cry out in the night, in the beginning of the watches powre out thine heart like water before the face of the Lord: lift vp thy hands towards him for the life of thy yong children that faint for hunger in the corners of euery street. And this was vsuall with them, as we may see in the history of the Iudges and Kings (as also Nehemiah obserueth) namely, that when forNehem. 9. 27. their sinnes they were deliuered into the hands of their enemies, then they would crie vnto the Lord in praier, till he heard them from heauen and sent them sauiours. Yea so feruent were they at such times in their supplica­tions, that they could not content themselues with their owne importunity, but earnestly intreated Gods Pro­phets to become suiters and soliciters for them. For in that wonderfull humiliation before spoken of, they say vnto Samuel, Cease not to cry vnto the Lord our God for vs [...]. Sam. 7. 8. that he may saue vs out of the hand of the Philistims. And [Page 515] being terrified with an extraordinary thunder and raine in the time of haruest, they earnestly desire him, to pray for them vnto the Lord his God that they might not die and perish. Thus also the Niniuites being in daunger ofChap. 12. 19 destruction, are commanded by their King, to humble themselues by fasting and putting: on sackcloth, and to crie mightily vnto God. And the disciples who left Christ quietly asleepe, when they were secure, being in danger of drowning run vnto him with great earnestnesse, and cry aloud, master, master, saue vs we perish. Yea our Saui­ourMath. 8. 24. Christ himselfe, though he was continually conuer­sant in offering vp the sacrifice of praier vnto his father; yet was he most frequent and feruent in performing this duty in the time of his greatest afflictions; for being inMath. 26 44. Luk 22. 44. his agony, he is said to haue praied more earnestly, and in feruency of spirit, to haue vttered thrice the same words; and to haue offered vp his praiers and supplications, with Heb. 5. 7. strong crying and teares, vnto him that was able to saue him from death, as the Apostle witnesseth. By all which it ap­peareth that afflictions doe make vs more frequent, in­stant and earnest, in this holy exercise of praier, whereof it is, that the Lord taking speciall delight in this zeale & feruency, doth after a more especiall manner command vs to offer vp vnto him our praiers and petitions in the time of affliction, & incourageth vs therunto by a speci­al promise of helpe & deliuerance. Call vpon me (saith he) in the day of trouble, so will I deliuer thee and thou shalt glo­rifie Psal. 50. 15. me. So by the Prophet Ioel, he commandeth them in their grieuous famine, to sanctifie a fast, to call a solemne assembly, to gather the Elders and all the inhabitants of the land into the house of their God, and to crie vnto the Lord. Ioel. 1. 14. Yea in truth this is one especiall end why the Lord brin­geth the faithfull into troubles and afflictions, that whereas they in the time of their prosperity neglect this duty of his seruice, or performe it formally and coldly, they may be moued with the sense and smart of these [Page 516] euills to call vpon him with all zeale, earnestnesse and feruency of spirit, as appeareth by the scope and drift,Luk 18. 1. 7. at which our Sauiour aymed in the parable of the distres­sed widdow and vnrighteous iudge, who by her often crying and calling vpon him, was moued to do her iu­stice; and of the two friends the one whereof borrowethLuk 11. 8. of the other three loaues, through his importunity, though he had a deniall at the first motion. And thus our sauiour Christ gaue vnto the woman of Canaan diuers repulses, not because he was vnwilling to grant her suit, but to make her more instant and earnest in praying forMath. 15. 28. helpe and deliuerance from her grieuous affliction.

And thus haue I generally shewed, that troubles and calamities make vs more diligent and seruent in perfor­ming§ Sect. 10. That by affli­ctions we are made more sin­cere in our con­fession of sinne and more ear­nest in our petitions. this duty of holy praier, the which is a sacrifice most acceptable vnto God and most profitable for vs. Now further this wil also appeare, if we consider the se­uerall parts of praier; for first howsoeuer in the time of our prosperity we disguise and so cunningly hide our sinnes, that euen our selues haue no sight or sense of them, yet when we are brought into misery and afflicti­on, we straitly examine our waies and workes, yea and narrowly search into the secret corners of our harts, that so we may find out those sinnes whereby we haue prouoked Gods displeasure; and hauing found them, we (as it were) hale them into Gods presence, and with all sincerity lay them open in his sight by humble con­fession, being incouraged by Gods gracious promises, that if we confesse and forsake our sinnes we shall find mercy; Pro. 28. 13. and that if we acknowledge our sins we shall find him faith­full 1. Ioh 1. 19. and iust in forgiuing them and in cleansing vs from all iniquities & not only so, but in deliuering vs from those euills of punishments which doe accompany them. An example whereof we haue in the people of Israel, whoNum. 21. 6. 7. being stung with the fiery serpents confesse their sinnes and pray vnto the Lord. So being sore vexed and tor­mented [Page 517] by their enemies, they crie vnto the Lord saying, we haue finned against thee, because we haue forsaken our Iudg. 10. 9. 10. owne God, and haue serued Baalim. And thus the prodigall sonne being pinched with hunger and grieuously affli­cted returneth vnto his father, and with an humbled soule and prostrate body, crieth out, Father I haue sinned Luk. 15. 21. against heauen and against thee, and am no more worthy to be called thy sonne. So Daniell in the time of the captiuityDan. 9. humbleth himselfe before God, and confesseth his owne and the peoples sinnes. Yea Pharaoh himselfe though he had no grace or goodnesse in him, yet by the waight of affliction had the confession of his sinnes pressed fromExo. 11. 16. 17. him. Thus also by afflictions are we made diligent and earnest in making our petitions vnto God, and that both deprecations whereby we feruently desire to be freed and defended from the dangers which hang ouer our heads, and from the afflictions and miseries which doe presently vex vs (neither are we euer more zealous, ear­nest and importunate with God, then when we are for­ced herunto with smart and sense of paine;) and also our suits and requests, especially that God will giue vs grace so to profit by our afflictions; and in such sort direct and guide vs with his holy spirit for the time to come, that we may amend our sinfull liues, and so walke in the waies of his commandements, that we may not hereafter prouoke the Lord to anger by our sinnes, and moue him in his iust displeasure to inflict againe vpon vs the like or more heauy iudgements.

Finally by our afflictions we are prouoked to render§ Sect. 11. That by our afflictions we are moued more frequent­ly and hartily to giue thanks vnto God. thanks vnto God, and to magnifie and praise his holy name; first because (as I haue shewed) we haue then the truest valuation and estimate of Gods rich mercies, when we are for a time depriued of them, the which is one end why the Lord taketh them from vs, that by wā­ting them we may learne their worth, and accordingly shew our selues thankfull vnto God, either because he [Page 519] vouchsafed vnto vs the vse of them so long, though now for our sinnes they be taken from vs, is pleased a­gaineQ [...]n [...]em ob bena presentia gratias deo non agimus, necessaria nobis est priuatie, vt quid habueri­ [...] sentia­mus Basil. Tom. 1. p. 368. to restore them vnto vs. For because (as one faith) we doe not render thanks vnto God for his present be­nefits, it is necessary that we should be depriued of them that by wanting them we may know what we did once enioy: for as the eies cannot discerne glorious obiects when they are held close vnto them, but when they are remoued in some proportionable distance: so our vn­thankfull minds cannot iudge of the greatnesse and ex­cellency of present benefits; but when they are taken a little from vs, then in their departing we clearely dis­cerne the riches of Gods boūty. Secondly because Gods infinite wisedom, powerfull prouidence, iustice, mercy & truth, do most clearely shine, like glorious stars, in the night of our afflictions; namely as he doth inflict them, & also order & dispose them, appointing their manner, mea­sure, and all circumstances, and so moderating them, that not exceeding our strength, we plainly discerne mercy in his greatest iudgements. And also his loue & compassion do plainly apear vnto vs, in that the doth not deale with vs according to our iniquities, nor punish vs according to the greatnes of our offēces, but cōtenteth himself to hauePsal. 103. 8. inflicted smal corrections for great falts, and light & mo­mentany afflictions for such hainous & grieuous sins, as haue iustly deserued euerlasting condemnation. In confi­deration whereof we haue great cause to magnifie and praise the Lord, acknowledging with his afflicted Church, that it is his wonderfull mercy that we are not vt­terly consumed. So also his mercy, goodnesse and truthLumen. 3. 22. doe clearely shine in our afflictions, as he doth bring light out of darknesse, and good out of euill, making these punishments of sinne to serue as effectuall meanes to further vs in attaining vnto both grace and glory: and finally his loue appeareth both by his supporting vs with strength to beare whatsoeuer he is pleased to in­flict, [Page 520] by refreshing vs with inward consolations, and by sauing and deliuering vs out of all our troubles, when in respect of outward meanes our estate seemeth despe­rate. All which and much more being obserued by the faithfull, doe moue them to breake out in admiration of Gods wisedome, power, mercy and goodnesse into praises and thanksgiuing, as we may see in the example of the Israelites deliuered out of the Egyptian seruitude, in the song of Deborah and Barak for their freedom fromExod. 15. 1. Iudg. 5. 1. Iabin, and victory ouer Sisera; In the Psalmes of Dauid, many of which were penned vpon this occasion, that this holy prophet and other of the faithfull might shew their thankfulnes vnto God for his powerful protection in the time of danger, and his gracious deliuerance ofPsal. 30. 11. 12 them out of all their troubles. Thou hast turned (saith he) my mourning into ioy, thou hast loosed my sacke and girded me with gladnesse, therefore shall my tongue praise thee and not cease: O Lord my God I will giue thanks vnto thee for euer. And againe, I will sing of thy power and will praise thy Psal. 59. 16. 17. mercy in the morning, for thou hast been my defence and re­fuge in the day of my trouble; vnto thee O my strength will I sing, for God is my defence and my mercifull God. Neither doe the inferior meanes of their deliuerance so dazle and blunt their sight, but that they are still able to ouer­looke them, and to behold the Lord as the principall cause of all their good, working by these inferior instru­ments, as we may see in the example of Paul, who being deliuered by the chiefe captaine, when the Iewes wentAct. 21. 31. about to kill him, doth in reporting this story vnto A­grippa, attribute the praise of his deliuerance only vnto God. For this cause (saith he) the Iewes caught me in the Act. [...]6. 22. temple, and went about to kill me, neuerthelesse I obtained help of God, and continue vnto this day. And this is one spe­ciall end which God propoundeth vnto our afflictions and his gracious deliuerāces, that being afflicted we may pray, praying we may be heard and deliuered, and being [Page 521] deliuered we may take occasion thereby to glorifie and praise him who is the chiefe author of our deliue­rance; according to that of the Psalmist; Cal vpon me in Psal. 50. 15. the day of trouble, and I wil deliuer thee, and thou shalt glo­rifie me. And hereof it is, that when our Sauiour had hel­ped one possessed with a diuell, he willeth him to go home to his friends, and to shew what great things the Lord had Mark 5. 19. done vnto him. Yea this end the faithfull themselues doe also propound of their helpe and deliuerance which they haue from God, according to that of the Psalmist, Haue mercy vpon me O Lord, consider my trouble, which Psal. 9. 13. 14. I suffer of them that hate mee, thou that liftest me vp from the gates of death; that I my shew all thy praises within the gates of the daughter of Sion, and reioice in thy saluation.

And thus it appeareth that the Lord vseth our affli­ctions§ Sect. 12. That the for­mer considera­tion may much comfort vs in our afflictions. as notable meanes, to further and helpe vs in this excellent duty of praier, and all the parts thereof, confes­sion, petition and thanksgiuing. The consideration wher­of may exceedingly comfort vs in all our crosses and ca­lamities; seeing all our griefes and losses are sufficiently counteruailed and abundantly recompenced by this alone benefit which we haue by them. For praier is a most especiall part of Gods worship and seruice wher­by he is glorified, and becommeth gracious and propiti­ous vnto vs; it is a most notable fruit of the spirit where­by we are vndoubtedly assured that we are the adoptedRom. 8. 15. sonnes of God, seeing we crie in our hearts Abba father. It is the meanes to inrich vs with all spirituall graces, forIam. 1. 17. as euery good and perfect gift descendeth from God the fa­ther of lights; so praier is the hand whereby we receiueMath. 7. 7. them, and which we thrust into the rich treasury of his graces, taking vnto vs whatsoeuer we need. It is a chiefe part of our spirituall armour whereby we are not onlyEph. 6. 18. enabled to resist all the spirituall enemies of our saluati­on, but also to ouercome and put them to flight. Finally [Page 521] it is our chiefe comfort, our strength and stay; for as allPsal. 121. 2. our consolation, abilities and support is from the Lord alone, who made heauen and earth; so the meanes which he hath appointed vnto vs, to receiue helpe, assistance and inward refreshing from him is prayer and supplica­tion. And therfore let vs patiently and thankfully indure the small smart of our short troubles, which deriue vn­to vs so much spirituall good, let vs be content to be pricked with these thornes of afflictions, feeing they keepe vs from falling into the sleepe of carnall security, which would make vs a pray to our rauenous enemies; and giue vs occasion to sing these most melodious notes of praier and thanksgiuing, which is the most sweet and delightfull musicke in the eares of God.

And thus haue I shewed that our afflictions are vsed§ Sect. 13. That God by afflictions wer­k [...]th and in­creaseth our patience. by God as notable meanes to further vs in our new obe­dience, as it is actiue and exercised in doing his will. The like may be sayd of our passiue obedience, whereby we are content that his will may be done in vs; suffering with meeknesse and patience whatsoeuer crosses and afflictions it shall please him to inflict vpon vs. For whereas by prosperity our mindes are made weake and effeminate, by reason that our too much hauing our wils doth make vs wanton, and wantonnesse doth make vs way ward and peeuish, which causeth vs to shew great impatience, in our smallest crosses, and to murmur and complaine when but the sight or shadow of any affli­ction doth appeare, and approach towards vs; when we are daily exercised in carrying the crosse, and inured to beare heauy burthens, and to indure smart and paine, then are we freed from our peeuish wantonnesse, and nice tendernesse, and taking vnto our selues manlike hearts and christian courage, and by daily vse grow­ing better acquainted with our afflictions we now esteeme them small and light, which before seemed grieuous and intolerable. In which respect one saith, [Page 522] that a man may well call them miserable, who by tooI [...]os m [...]riti quis dixerit miseros qui nimia s [...]elicita­te torp [...]scunt, quos velut in mari lento tranquillitas [...]uers detinet. &c. Senec. de prouid. l. b. c. 4. much prosperity doe grow sluggish and weake, and whom flothfull ease hath as it were becalmed in an vn­moued sea: seeing whatsoeuer befalleth them will seeme strange. Crosses seeme heauiest to those who neuer vsed to carry them; and the yoake is grieuous to a tender necke: the fresh-water-souldier waxeth pale, when hee but suspecteth himselfe wounded, whereas the old soul­dier beholdeth his owne bloud with vndaunted cou­rage, because after the effusion of bloud hee hath often­times obtained victory. Againe by our manifold affli­ctions wee haue experience of Gods power and loue, mercy and truth both in strengthning vs to beare what­soeuer crosse hee laieth vpon vs, in turning them all to our profit and benefit, and also in deliuering vs out of them in his good time, when his good worke which he intended is effected by them; from which experience as we grow stronger in faith and affiance towards God, perswading our selues, that as he hath in former times, so he will now also vphold vs in all tentations and saue2. Cor. 1. 10. and deliuer vs out of all our afflictions: so also thereby is our patience confirmed and increased, whilest with quiet meeknes and contentednes we wait Gods leasure for our deliuerance, and in the meane time submit our selues willingly to indure his good pleasure; being assu­red by our manifold experience, that as hee hath, so hee will helpe and free vs from all our calamities, and in the meane time giue vs strength to beare them. And this is manifest by plaine testimonies of the scriptures; for so the Apostle Paul saith, that tribulatiō bringeth forth pati­ence; Rom. 5. 3. And the Apostle Iames saith, that the triall of our Iam. 1. 3. faith, by afflictions and tribulations, bringeth forth pati­ence. And the examples of the Saints do clearely shew, that by their much suffering they were inabled to suffer, and grow stronger in patience the more they were inu­red to beare the crosse. Thus Iob as he exceeded all in af­flictions, [Page 523] so also in patience; and holy Dauid by suffe­ring innumerable crosses and calamities, came at last to that meeke submission of himselfe in all things vnto the will of God; Behold heere am I, let him doe vnto me, as 2. Sam. 15. 26 it seemeth good in his eyes; yea our Sauior Christ himselfe the patterne of all true patience, and the quiet lambe that opened not his mouth, though he were th [...] son (as the Apostle speaketh) yet learned he obedience by the things Heb. 5. 8. which he suffered. And this euery man may finde true by his owne experience: for how bitter is sicknesse vnto vs when wee haue from our child-hood enioyed health? How irkesome is hunger, to those who haue been accu­stomed to full diet? How grieuous is want and misery, shame & disgrace, to those who haue had alwaies plen­ty, prosperity, and the praise and applause of all about them; wheras when men are a while inured to suffer these crosses, and are growne into better acquaintance with these afflictions, they grow so ordinary and familiar, that they doe not much trouble them, nor yet moue them to shew any impaciency. The consideration wher­of should greatly comfort vs in all our crosses and trou­bles, seeing this excellent grace of pacience is much strengthened and increased by them, which is a salue that easeth all sores, a shield of proofe which defendeth the vitall parts from being pearced with any fiery darts of the worlds tentations, and a faithfull helper which ina­bleth vs to beare the greatest burthen, making those things which are heauy in themselues light vnto vs, and those easie to be indured, which to a natural man seeme intolerable. In regard whereof the Apostle Iames wil­leth vs, to countit exceeding ioy when we fall into diuers Iam▪ 1. 2. 3. tentations, because this trying of our faith bringeth forth pacience; and the Apostle Paul making himselfe with theRom. 5. 3. rest of the faithfull examples of this rule and precept, saith, that because patience was increased by tribulati­on, therefore they reioyced and euen gloried in it.

CHAP. XXIIII.
That God by afflictions worketh and increaseth in vs, all th [...]se vertues, which concerne either our neighbours, or our selues.

ANd thus haue I shewed that our crosses &§ Sect. 1. That by afflict­i [...]ns wee are moued to doe iustice vnto all men. afflictions are vsed by God, as effectuall meanes, to worke in vs all sauing graces, and to stirre vs vp to performe new obe­dience, and all holy duties which respect himselfe and his seruice: now wee are to shew that they haue the like efficacy in mouing vs to imbrace al those christian vertues, which respect eyther our neighbours, or our selues For first, wee are moued by them to doe iustice vnto all men, giuing euery man his due, and do­ing vnto others, as we would haue them to doe vnto vs. And this commeth to passe, not only because the afflict­ed estate is more vnable to offer iniustice, wrongs, iniu­ries, cruelty, and oppression; and more vnwilling and fearefull to attempt, and runne into such vniust courses, because it commonly wanteth both power in it selfe, and assistance from friends to maintaine these oppressi­ons and iniuries, and to defend men, when they haue done them, from deserued reuenge: but also, because it maketh the conscience more tender, the iudgement more ready to examine, and more quick-sighted and vnpartiall in iudging of right & wrong▪ and the heart more fearefull and vnwilling to giue assent or approba­tion vnto any iniurious actions; because being vnder the hand of God, and already feeling the smart of his corrections, we feare least by committing these wrongs, wee shall prouoke the Lords anger, and moue him ey­ther to continue our afflictions, or to double and mul­tiply them in number and waight, because our sinnes [Page 525] by this new addition, become more numerous & grie­uous in his sight. It is true indeed, that some kinde of afflictions, as namely, losses, want, and pouerty, doe thrust many into vniust actions, and doe moue them to vse fraud and deceit, theft and robbery, to patch and peece vp their broken estate, and to make a supplie of the things which they want, by these vnlawfull courses: but I doe not speake of those effects which afflictions in the [...] owne nature produce, when they fall vpon wic­ked men; but as they are vsed by God, for the bettering and amending of his owne children, by causing them in feare of his fatherly displeasure, with all care and good conscience, to auoide all sinnes whatsoeuer. In which respect it may bee truly said, that the same roddes and whips, which make the slaue to run away from his ma­ster, and to become more desperate in his wicked cour­ses, doe make the sonne and true seruant of God to draw ne [...]re [...] vnto him by repentance and humiliation, and to promise▪ and accordingly to endeauour amendement of all his faults, that together with the inioying of his fathers fauour, hee may also bee secured from suffering the smart of his corrections.§ Sect. 2. That by affli­ctions wee are made more mercifull and compassionate towards others in misery.

Secondly, by these afflictions wee are made more mercifull, pitifull, and compassionate vnto others who indure the like crosses, and miseries; and our hearts which are hard in themselues, are softned and made more tender, and in fellow feeling of their griefes, more ready and willing to yeeld vnto them any comfort and refreshing. And thus those who haue been ficke, are apt to pitty those most, whom they see pained with the like diseases; those who haue been imprisoned, doe more readily compassionate, and accordingly helpe and releeue those who are restrained; they who haue been pinched with penury, and pined with hunger, doe aboue others pitty them, who being poore doe want foode to feede them, and clothes to couer them. And this [Page 526] was one end, why God layed vpon our sauiour Christ himselfe, so many crosses and afflictions, that hee might bee able sufficiently to haue compassion of them that are ig­norant, Heb. 5. 2. because hee was compassed with infirmitie, as the Apostle speaketh. For as hee saith in an other place, in and 2. 18. that hee suffered, and was tempted, hee is able to succour them that are tempted. In which regard, wee may with more confidence & assurance go vnto him for helpe and succour in al our miseries, because himself hath tasted ofHeb. 4. 15. 16. them. So the Apostle saith, that we haue not an high priest which cannot be touched with the feeling of our infirmities; but was in al things tempted in like sort, yet without sin. And from hence hee raiseth this exhortation, that therefore we must go boldly vnto the throne of grace, that we may re­ceiue mercy and grace to help in time of neede. And there­fore if the Lord thought it fit that our sauiour Christ (which was so full of loue, mercy, and compassion, that in commiseration of our wretched estate, hee was con­tent to lay downe his precious life for our sakes, that hee might free vs from our woe and misery) should bee partaker of our infirmities and afflictions, that his ten­der heart might be the more en-tendred, & made more sensible of our sorrowes by his owne suffrings; how much more need haue wee to haue our hard hearts thus suppled and softned, who haue little compassion in vs but that which ariseth from our owne sense and fee­ling?

Finally, by our afflictions wee learne to carry our§ Sect. 3. That God by afflictions ma­keth vs more meeke, humble & [...]urteous, towards our neighbours. selues humbly and meekely, curteously and gently, tow­ards all men; for whereas wee are by prosperity puf­fed vp with pride, and become harsh, skornefull and in­solent, in all our behauiour towards our neighbours; when our proude hearts are humbled with crosses and miseries, and wee being stripped of our outward braue­ry, doe come to haue a true sight of our infirmities and deformities, then doe wee thinke better of others then [Page 527] of our selues, and accordingly vse them, with al ciuillity and humanitie, being ready with a sweete mildenesse to departe from our owne right, rather then to encroach vpon any thing which is due vnto them. And as the wild colt which runneth at liberty in fruitfull pastures, is ready to breake all bounds, and to run ouer any that stands in his way; but being well bridled and broken, submitteth himselfe to be backed with his rider, and to beare his blowes without any resistance: so wee being fat [...]ed and pampered in the pastures of prosperity, breake all the bounds of humanity and ciuility, and are ready in our pride and insolency to bea [...]e downe all that stand in our way, and to trample vnder our feet those who are neere vnto vs; but when God hath put into our mouthes this bit and bridle of trouble and afflictions, and with many blowes hath broken our proude stomackes; then are we more readie to suffer then to offer iniuries, and quietly to hold on in the courses of our callings with all lowlinesse to our betters, and with all curtesie and humanitie to our equals and inferiours. So the wise manPro. 18. 23. saith, that the poore speaketh with praiers, but the rich an­swere throughly. And example whereof we haue in Nebu­chadnezer, who being in his prosperitie, vttered nothing but thundering threats and proude menaces; but beingDan. 3. 13, 14, 15, 26 & 4, 34. humbled first by Gods miracle, and afterwards by his owne miserie, he becommeth meeke and full of curtesie. Thus Saul when the world fawned on him, breathed out threatnings and slaughters against the disciples of the Lord, and like a raging lion pursued them to the death; but being beaten downe to the ground and humbledAct. 9. vnder the hand of God he waxeth milde and gentle as a1. King. 20. 10. 18, 30, 31. lambe. And euen wicked Benhadad himselfe, who being in his strength and presuming of victorie was so vnmea­surably proude and insolent, that he became vaine and foolish in his boasting, and with marueilous disdaine skorned all that resisted his furie; when his forces were [Page 528] foiled, and he ouerthrowne in battaile by the people of1. King. 20. 10, 18, 30, 31. Israel, with what b [...]se abiection doth hee humble him­selfe▪ to Ahab in his miserie? sending his seruants with sack-cloath vpon their loines, and ropes about their necks, and putting a message in their mouthes sutable to their habit; Thy seruant Be [...]hadad saith, I pray thee, let mee liue. But this point shall [...] neede further proofe either by testimonie or example, seeing common expe­rience teacheth vs, that as when men flourish in wealth and worldly preferments, they presently become chur­lishly surly, and proudly disdainefull, their chests being no faster filled with riches, than their hearts with pride, nor they higher aduanced in their preferments, than they are exalted in conceit of their owne worth and excellencie: so being brought into misery and afflicti­on, they presently strike saile, and carry themselues with all lowlinesse and humility, as to all others, so especial­ly to those from whom they expect comfort and reliefe in this their affliction.

And thus it appeareth, that afflictions are vsed by God§ Sect. 4. That by af­fl [...]ctions wee attaine vnto the knowledge of our selues. as notable meanes to furnish vs with those morall and ciuill vertues which concerne our neighbours▪ The like also may be said of those vertues and graces which di­rectly respect our selues: Neither do our crosses & cha­stisements only inrich vs with those spiritual and sauing graces, which tending chiefely to Gods seruice, doe al­so further and assure our owne saluation, & those morall vertues which principally respect our neighbours bene­fite; but also with those gifts & abilities, which do more properly and peculiarly respect our own vse and profit. For first, by these afflictions wee attaine vnto the know­ledge of our selues, and whereas in our prosperitie, pride and selfe-loue do so hudwinke our eies, that we can nei­ther see our sinne nor miserie, and doe cause vs to put all our gifts and good parts into that end of the wallet which hangeth before vs, and all our vices, faults and [Page 529] imperfections into that end which is cast behinde vs; affliction pulleth this vaile from our sight, and causing vs to looke backward, doth make vs to behold our fil­thinesse and spirituall blemishes & deformities, through the corruption and pollution of our nature; and those manifold sinnes and actuall transgressions, whereby wee haue brought these crosses vpon vs; and also our guilti­nesse in respect of them both, whereby we stand obnox­ious to the anger of God, and to temporall and euerla­sting punishments; all which our miserie and spirituall nakednesse doth plainely appeare, when the figleaues of worldly prosperitie are taken from vs▪ So whereas in our prosperitie, looking through the false spectacles of pride and selfe-loue, wee are ready to ouer weene our gifts, to mistake shadowes for substances, worldly po­licie which is meere foolishnesse, for sound wisedome; proude presumption and carnall s [...]curitie, for true faith, constant hope, and firme affiance in God; couetous­nesse for frugalitie, and prodigalitie for▪ bountie and li­beralitie: as also to imag [...]ne that the smallest mites of grace and vertue, are the richest talents, and the least and first degrees to be the highest and greatest perfecti­on of them: when these d [...]ceiuing glasses are token from our eies, we see our graces & spirituall abilities in their owne nature and proportion; and then counterfeit ver­tues which like guilded papers or postes, make in the time of our prosperitie a glorious shew, seeming pure gold in outward appearance, do consume and vanish in the fierie triall, as not induring the heate of this furnace of affliction: and then the weakenesse and imperfection of our new-borne graces will easily be discerned, when as they are put to struggle and wrestle with miserie and calamitie. Then our faith, which in our prosperitie see­med so strong, that in the greatest tentation it could not receiue the least foile, will appeare so weake and feeble, that the slightest triall would ouerturne it, if it were not [Page 530] supported by Gods assistance: and though before triall we haue [...]n opinion with Peter, that in the strength of our [...]aith we [...]n wa [...] vpon the waters, and presume so much vpon our owne strength and vndaunted courage, that albeit the whole world in the time of persecution should denie Christ, yet we will not; when the waues of trouble and miserie do approach towards vs, we are rea­die to sinke in doubting, and to cry out for feare; and being but examined by a poore Damosell, wee are rea­dy to denie and forsake Christ and the Gospell, least by s [...]icking to our profession wee should bee exposed to the danger of persecution. Then our affiance in God which whilest wee flourished in the world seemed so bould and confident, so strong and steady in Gods pro­mised assistance, will shew it selfe to be weake, totte­ring and ruinous, when these outward proppes of worldly helpe are pulled from it. Then our hope, which before it was tried appeared so constant and assured, that no delay could euer daunt it, when wee are in affliction, and finde the promises of Gods helpe and our deliuerance for a while deferred, is ready to faint and to be presently turned into doubting and despaire. Then our wisedome which we thought to be of so great a reach, that wee could easily▪ finde meanes either to preuent▪ or to escape out of all difficulties and dan­gers; when wee are brought into these straits and snares, doth appeare [...]ight and shallow, being altoge­ther insufficient to deliuer vs from these miseries and troubles and finally then our patience which we imagi­ned to be so firme, well-grounded, and of such Sampson- [...]e strength, that it was able to stand vpright vnder the heauie weight of the greatest crosses, when it commeth to the triall, and hath but a small burthen of misery ly­ing vpon it, [...]t is ready to crack and break into murmu­ring and impatiencie, and to be pressed downe fla [...] when [...] least and [...]igh [...]est affliction doth [...]ye vpon it.

To which purpose one saith, that euery man is vn­knowneIgnotus enim sibi quisque est ante inter­ [...]ogationem tentationis, si­cut se Petrus presumend [...] ignorabat & neg [...]d [...] didi­cit quales vires haberet. In sua titubatio­ne intellexit falsò se pre­sumisse, fleuit & flendo m [...] ruit fructu [...]sê nosse quod fuit, & esse quod non fuit. August. in Ps [...]. 58. enarrat. to himselfe before he be examined and tryed by tentation; euen as P [...]ter was, in presuming, ignorant of himselfe, but by denying his master learned with what strength he was indued. For in his stumbling and falling he sa [...] how vainely he had presumed, he wept, and by wee­ping came fruitfully to know what he was, and to be that which before he was not. So whereas in our prosperity, we through▪ our ignorance are much deceiued in our outward estate, thinking it in respect of our owne wisdome, riches, power and externall help [...], to be so firme and strong, that it cannot be weakned, and much l [...]sse▪ ouer throwne by any violence, as wee may see in the example of Dauid, who in his prosperiti [...] concluded, that hee should neuer be r [...]o­ued: no sooner doth the Lord hide his face in the time of trouble and affliction, and withdrawe from vs his helping hand, but we presently see our exceeding fra [...]tie and [...] ­becillitie, that our strength is weakenesse and o [...] wise­dome foolishnesse, & that we, with al we haue [...]e mortal,Psal. 30. 6. Psal. 104▪ 29. momentany, mutable, and but of short and that vncertaine continuance, so that if God take our breath from vs weeHag. 1 9. are gone and returne to our dust; and if with his breath hee do [...] but blow vpon our wealth and strength, they are presently wasted & enfeebled. Finally, whereas when wee abound with worldly blessings, we are ready falsely to flatter our selues with an opinion of our happinesse; and to conclude vpon this weake ground, that we are in the e­state of grace, and highly aduanced in Gods loue and fa­uour: when affliction commeth, these fond and perniti­ous conceits, which are not the fruits of faith, but the cur­sed broode and ofspring of presumption and securitie, do together with our outward prosperitie vanish away; and then we seeke to g [...]ther better assurance, and to ground our faith vpon more firme foundation, not iudging of our state by externall things, which happen alike to all, both iust and vniust, elect and reprobate; but by the sanctifying [Page 532] gifts and graces of Gods holy spirit, wherewith we are in­dued, and by the notable fruits of righteousnesse and holi­nesse, which springing from them, doe plainely appeare in our liues and conuersation. And thus doe wee by our afflictions attaine vnto that excellent benefit of knowing our selues; which, next vnto the true sauing knowledge of God, exceedeth all other kinds of knowledge in vse & profit: for as he who ruleth his owne minde, is better than he Pro. 26. 31. that [...]inneth a Citie: so hee that knoweth this little world of himselfe, and his own heart with all the secret turnings and windings of it, is in farre better state thereby, than he who knoweth the great vniuerse & frame of Heauen and Earth, the secrets of nature, the deep & mysticall policies of commonwealthes, yea al the liberal Arts and sciences, & whatsoeuer other skil or wisedome in the world, which is attained vnto by painfull instruction, or deerly purcha­sed by long experience. For being well acquainted with our selues, he plainly discern our own vilenesse, filthinesse & guiltinesse, and so are brought to seeke righteousnesse and perfection out of our selues in Iesus Christ; and our own weakenes, impotencie, & insufficiencie, that we may not rest vpon the reed of our own strength, which would most deceiue vs when we most leaned vpō it; but vpon the power of Gods might & the promised assistāce of his ho­ly spirit, which neuer faileth or forsaketh any that rely vpō him. And also hereby we come to the knowledge of those rich gifts & graces, wherewith God hath indued vs, & per­ceiue what excellency is in these peerelesse pearles, & spi­ritual armor & munitiō, that so we may giue God the glory of his own gifts, & reioyce our selues in the fruition of thē.

But as the Lord vseth afflictions as a notable meanes§ Sect. 5. That the exer­cise of afflicti­ons increaseth our strength to beare them. to discouer vnto vs our wants and weakenesse: so also for the confirming and increasing of our spirituall strength; for louing vs (as I haue shewed) not like a fond mother, who by her cockering and tender vsing of her children maketh them so weake, neash and effeminate, that they [Page 533] are not able to indure any hardnesse; but like a wise father, seeking our good rather than our delight, he putteth vs to toile and labour, & exerciseth vs in this conflict of afflicti­ons not only vnto sweat & teares, but sometimes also vn­to blood; that hereby he may both preserue the strength we haue from languishing with idlenesse; and also may by this exercise increase it, and make vs more able for further seruice. For (as one saith) when we are fatted and pam­predLanguent per incrtiam sagi­nata, nec labo­re tantum, sed m [...]le & ipso sui onere defi­cium. Non fere vllum ictum illaesa soelicitas. Senec. de Pro­uid. cap. 2. with ease and sloth, wee grow faint and feeble, and are soone tired not only with labour, but also with bea­ring our owne waight; neyther is vnhurt happinesse able to sustaine the weakest blow of aduerse fortune. But when we daily contend with new calamities, continuall vse and exercise in these euils, so thickneth and hardneth the skin, that being vnsensible of smart, we doe not faint or yeeld in any aduersitie; or if we be ouerthrowne through the vio­lence of our afflictions, yet (as it were) vpon our knees wee will fight and striue against them. But this will better appeare if wee further consider more distinctly, that our afflictions confirme and increase in vs both our strength and power whereby we are inabled to beare the burthen of any calamitie without sincking vnder the waight, and also our courage, fortitude, and christian valour, whereby we are hartned to indure the brunt of any incounter with­out shrinking or base yeelding in this spirituall warfare. Concerning the former point experience teacheth vs, that as other creatures, so also men, are made more weake and tender by soft and gentle vsage, and much disabled to beare the brunt of any outward violence or aduerse casual­tie, when (according to their kindes) they flourish in ease and prosperitie; and contrariwise that they are much strengthened to indure any hardnesse or aduersitie when they are vsed and inured vnto it by continuall custome. Thus wee see that oxen which are bred and brought vp in hard countries and common pastures, are stronger to in­dure labour then they which are fed and fatted in sweet [Page 534] and pleasant meddowes; and that by their labouring they are inabled to take much more fruitful paines, than others that are pampred with ease and plentie. Thus the trees which grow in the soft and sun-shine valley are neither strong, solid nor firmely rooted; but those which standing on the top of the mountaines are exposed to all kindes of winde and weather, to boistrous blasts and stormy tempests. So we find by experience that their bo­dies are most able and actiue, who are inured to paines and labour; and that part of the body to be most strong and fit for imployment, which is most vsed and continu­ally exercised; & contrariwise, that those are most weake and wearish, faint and feeble who languish in idlenesse, and spend their time in ease and plentie; and that hand which is not accustomed to labour, to be soft & tender, that it cannot indure the smallest paines; that hard and poore education maketh the best souldiers, and by con­tinuall custome causeth want and watching, paines and toilesome labour, scant dyet and hard lodging to be­come familiar and easie to be indured: whereas plentie and prosperitie, soft cloathing and daintie fare, doth so weaken & disable the bodie, that it can indure no hard­nesse, but is more indangered with winde and weather, cold and hunger, than with the force and violence of the most warlike enemies: that Mariners who haue beene accustomed to stormes & tempests, finde smal alteration in their bodies in the roughest Seas & fowlest weather; whereas fresh-water souldiers, and tender passengers cannot brooke the smell of the ship, nor sight of the wa­ter, and are extreamely Sea-sick when they are but a lit­tle tossed with some ordinary windes. Finally, thus we see that by much cunning men become more nimble & better breathed, whereas sloath and ease maketh them slowe and putsie; that the daily trauailer goeth lon­ger iournies with little wearinesse, whereas they that keepe home are soone tyred and surbaited with going a [Page 535] a few miles: and that the tender gentleman taketh cold being in a warme house and well cloathed, whereas the poore husband man dareth the cold windes and nipping frosts with his bare head and naked breast; and is strong to indure the whole day any toilesome labour, when as the other panteth and fainteth with wearinesse, if hee worke but one houre. And as it thus fareth with the bo­die inured vnto paines and labour, so with the minde ex­ercised with troubles, and accustomed to beare the bur­den of the crosse; neither is the one more strengthened with continuall vse and practise to indure any outward toyle; then the other inabled with patience and comfort to beare by the same meanes any crosses and calamities. And therefore how weake and waspish soeuer we be in bearing afflictions, after we haue long liued in ease and prosperitie, yet if after much trouble and many trialls we remaine weake and wayward, peeuish and impati­ent, it is a dangerous signe that we haue little or no spi­rituall vertue and abilitie in vs, according to the wise­mans saying, If thou be faint in the day of aduersitie, thy Pro. 24. 10. strength is small: seeing if any thing would make vs strong, then would this exercise of bearing the crosse. In regard whereof the afflicted Church out of her owne experience saith, that it is good for a man to beare the yoake Lamen. 3 27. from his youth, because as it is said of Milo, that by ac­customing himselfe to beare a calfe at the first, he came after to beare him when he was a bull; so shall we find our spirituall strength increase with our burthen, sustai­ning with patience and comfort the most intollerable weight of calamitie and miserie, though at the first wee were readie to murmure, repine and shew great impa­tiencie,§ Sect. 6. That God by afflictions in­creaseth our courage and Christian fortitude. when wee were but touched with the least trou­ble.

And as our afflictions doe much increase our strength and abilitie, so also our christian courage and vndaun­ted fortitude; and whereas prosperitie maketh vs co­wardly [Page 536] and fearefull, not daring to indure any danger, or to stand to it when we are incountred with any cala­mitie; our often conflicts with crosses do make vs vali­ant & couragious in bearing the greatest brunt of these spirituall battayles, and so bould and hardy, that we in­dure with patience the sharpest assaults, and giue not one foote backe in the most desperate dangers. The souldier when he first entreth into the field, feareth when he hea­reth but a false alarum, and is ready to ducke at euery shot; whereas after he hath passed desperate dangers, and hath beene long exercised in many conflicts and skir­mishes, he becommeth so valorous and couragious, that he dareth to venter vpon the push of the pike, and to fight at the cannons mouth: now lesse fearing the cruell enemie, and killing bullet in a doubtfull and dangerous battaile, then, when he was first trained, the paper shot, and the seeming encounters of his friends and fellowes. There is no wrastler, fencer, or combatant, that conten­deth against his aduersarie with that spirit and courage, when he first commeth into the theater; as he doth who hath been accustomed to these exercises; and is not only heartened with easie victories, but also after many foiles and falls, dangerous wounds and much blood-shed, hath in the end preuailed, and by many perils hath made his way to a glorious triumph. There is no Mariner is so bould and cheerefully confident in the least shew of a Sea-faring danger, when he first entreth the ship, and in his mouing house becommeth an inhabitant of this new appearing world of dreadfull waters; as he who after in­numerable stormes and dangerous tempests hath often­times arriued safely at the wished hauen. And thus it al­so fareth with vs in these spirituall combats with trou­bles and calamities; for howsoeuer in the first conflict we are marueilously cowardly & impatient in suffering the least paine; yet when as we haue beene long exerci­sed in these skirmishes, and after many foiles and falls, [Page 537] haue in the end through Gods gracious assistance obtai­ned a ioyfull victorie, wee excedingly increase in chri­stianContemptum periculorum assiduitas peri­clitand [...] dabit. Senec. de Pro­uid. cap. 4. valour; both because this common familiaritie with dangers and distresses breedeth in vs a carelesse contempt, & neglect of them; & also because it is the na­ture of true fortitude and christian courage (like the graine of mustard seede) the more it is bruised the more to shew it strength & vertue, and (like the palmetree or sweete camomile) to thriue the better and spring theMultū adijcit sibi virtus la­cessita. Senec. epist. 13. faster, when it is pressed and kept down with the weight of afflictions. And therefore seeing by sustaining the bur­then of the crosse we become stronger and more able to beare; and by often encountring these spirituall ene­mies, wee are made much more valorous and couragi­ous,Verberat nos & lacerat for­tuna: patiamur. Non est saeui­tia, certamen est; quo saepiu [...] adierimus for­tiores cri [...]us. Senec. de Pro­uid. cap 4. let vs not feare that weight which will not crush vs, but increase our strength; nor be daunted with the ap­proaching of those forces, which the more and stron­ger they are, the more they increase our fortitude and magnanimity, and by their sharper assaulting doe but make our victorie to become more glorious. It may be at the first this combate with afflictions will seeme irk­some in present sense, and terrible in respect of future expectation; but a little experience in this warfare will bring vs into better acquaintance and familiarity with these troubles and miseries, and make vs neither feele their blowes when our skin is hardned, nor to feare their greatest violence, when as wee finde that they doe not hurt vs. Now we seeme weake and our burthen heauie; feeble in strength and our enemies mighty and vnresista­ble; but let vs possesse our soules with patience, seeing time and custome will make vs equall, by lightning our loade and increasing our strength; by quelling their cou­rage, and causing vs to become more valiant and mag­nanimious. There is in truth a seeming miserie in cros­ses and calamities, because they are strong at their first appearing, and terrible to flesh and blood, because they [Page 538] come masked in an vgly vizard, and doe presse vpon vsNihil miserum est quod in na­turam consue­tudo perduxit. Paulatim enim voluptatisunt quae necessitate caeperunt, Se­nec. de prouid. cap. 4. with a kind of necessity; but being accustomed a while to beare them companie, we becom familiar and wel ac­quainted with them; & then al feare vanisheth when we finde them harmelesse, and we would not (when they are gon) but that we had inioyed their society. Then neces­sity is turned into a vertue, and the yoake, which being taken vpon vs by compulsion, was so painefull and grie­uous, doth by our patient bearing it become light and easie.

Finally, the Lord by our afflictions doth vsually§ Sect. 7. That God by affl [...]ctions doth worke and in­crease in vs temperance, so­briety, mode­sty and chasti­tie. worke in vs those excellent gifts and graces of tempe­rance, sobriety, modesty, chastity and purity: the which he effecteth both by an outward necessity, and by an in­ward care and watchfulnesse. For whilest in the time of our prosperity wee abound with worldly blessings wee vsually abuse them as prouocations vnto our owne lusts, and fuell vnto our sinfull pleasures; as abundance of riches to maintaine vs, in light wanton and garish ap­parell; delicate meates and drinkes, and as the meanes and occasions of surfeting and drunkennesse, chambring and wantonesse, lust and vncleanesse, riot and all maner of excesse. And therefore the Lord seeing vs thus to surfet of this fulnesse and plenty, and thereby to fall in­to most dangerous and desperate diseases of the soule; like a good Physition preserueth or restoreth our spiri­tuall health, by keeping or taking from vs these his be­nefits which we peruert to our owne destruction. And when like madmen wee would abuse these blessings as instruments and weapons, to wound our selues with wordly and wicked lusts, he taketh them away, and tur­neth our riches and plenty into pouerty and penury, our health into sicknesse, our strength into weaknesse, our pleasures into paine and misery, and our liberty into restraint, that hee may make vs to be such as he would haue vs by vrgent necessity, when we will not be so out [Page 539] of our owne choise; causing vs (as it were) to fast for want of meate, when we will not doe it out of deuoti­on; to become chast for want of strength and health, temperate in our meates and drinkes, and modest in our apparel, because we want meanes to maintaine vs in ex­cesse of diet, and variety of strange and vaine attires. Neither doth the Lord by our afflictions make vs thus temperat & sober only by this necessity; but by our own care and watchfulnesse. For thereby being brought vnto a sight of our sinnes in abusing Gods blessings and bene­fits as incentatiues and prouocations to our owne lusts, whereby wee haue iustly deserued that hee should thus straiten his hand, and shorten our allowance; we wil euer after take better heed vnto our selues, that we doe not by the like sinne incur the like or greater punish­ments: and be euen ready to binde our selues by an ho­ly vow, that we will for the time to come liue temperat­ly and soberly, modestly and chastly, and neuer more so abuse Gods blessings to his dishonour and our destru­ction, if once againe he repossesse vs of them.

CHAP. XXV.
That the Lord vseth our afflictions as meanes to conuey vnto vs diuers worldly benefits.

NOw hauing spoken of the spirituall§ Sect. 1. That by affli­ctions we profit much in ciuill wisedome and policy. blessings which the Lord by afflictions deriueth vnto vs, respecting either God, our neighbours or our selues; we are in the next place according to our order propounded to shew, that he vseth them as meanes and instruments to conuey vnto vs also diuers worldly benefits. As first, by these crosses and calamities wee profit notably in wisdome, sound policie, and vse-full knowledge; for as prosperi­ty [Page 540] maketh men wanton, and wantonesse causeth them to become foolish and childish; in regard whereof it is tru­ly said, that the more the land exceedeth in fruitfulnesse, the more the people exceede in foolishnesse: so aduersi­ty and affliction doth quicken the vnderstanding, and maketh vs to pull and gather all our wits together forNam quasi in­ter se contra­ria sint bona fortuna & mens bona; ita mel [...]us in ma­lis sapimus; se­cunda rectum auferunt Se­nec. epist. 94. our owne necessary vse and benefit, and whereas whilest we flourish in the world, and abound in outward helps, wee wholy rest vpon them, and giue our selues to sloth and ease; when these outward props are taken from vs, and we put to stand by our owne strength; then we doe beate our braines and seriously study, how we may by our wisdome and pollicy, supply that which is wanting in these worldly helpes. In which respect affliction is fitly called the perfectour of wit, and the refiner of in­uention, because it forceth men by a kind of vrgent ne­cessity to looke about them, to search into the secrets of nature, to obserue the times and dipositions of all with whom they are to deale, and to trie a thousand conclu­sions, that they may finde out the best and fittest meanes for the remouing their crosses, and the supporting or re­payring of their estates. Whereas if they should haue authority and friends, health and wealth at will, their wits would mould and rust for want of vse, seeing they neede not their helpe for the supplying of any wants: but are able to maintaine their estate by the present meanes which they haue about them. Neither doe our troubles and afflictions increase our wisdom and know­ledge only, as they sharpen our inuention and quicken our wit, but also as they better our iudgement and dis­cretion, by that experience which we gaine in the time of our tribulation, without which the other were to small vse; for wit is best when it is bought at the highest rates, and then onely is profitable when it is seasoned and (as it were) sealed vnto vs by deare experience; nei­ther is it of any value whilest it swimmeth in the braine, [Page 541] and onely sitteth men for discourse; but when it is brought into vse and practise, and confirmed by expe­rience, then it attayneth to higher perfection, and of wit becommeth prudence and wisdome. As for example euery one can discourse of the euils which accompany vnthriftinesse; but he onely wisely vnderstandeth them, who hath felt and tasted of them. So many can talke of the dangers of suretiship, and yet vpon the next occasi­on run into it, thinking that though others haue beene vndone by the fayling of their friends, yet they shal not; but when this is confirmed vnto them by their owne ex­perience, and their goods are sold to pay other mens debts, and their bodies imprisoned because al they haue will not satisfie the creditor; then, when they are once quit of these troubles they will be wiser for euer after, and (like the bird) warily auoid this snare wherein they were formerly catched and insnared. So who knoweth not that innumerable mischiefes follow sudden rash­nesse, and inconsiderate headinesse; and yet so are men transported with the heate and violence of their passi­ons and affections, that they are ready to rush into sud­den courses; till being beaten with their owne rod and feeling the smart of their vnaduisednesse they learne to vse deliberation in their actions, and (as we say) to look before they leape. And finally, who vnderstandeth not that surfetting and drunkennesse are the common causes of almost all diseases; and yet men are ready to follow their appetite rather then their reason; and through im­moderation to abuse such meates and drinkes as please their pallet; but when they haue once learned it by their owne experience, hauing by their intemperance fallen§ Sect. 2. That by affli­ctions we are inabled to dis­c [...]rne our friends from flatterers. into some dangerous, and painfull sicknesse, then no more doth the burnt child dread the fire, then they doe carefully shun the causes of their griefe and smart.

Secondly our afflictions are notable meanes to make vs plainly to discerne our hearty & faithful friends who [Page 542] loue our persons, from parasites and flatterers who only loue our prosperity and flourishing estate. For when we abound with earthly blessings euery one is ready to fawne vpon vs, and to performe all good offices with an vsurious intent of deriuing hereby vnto themselues some greater benefit, as it were lending out good turnes that they may be returned vnto them with fruitfull en­crease. Whereby it commeth to passe that wee cannot easily discerne who truely loue vs, and who only seeke their owne good, or ours for their owne sake; for of­tentimes the flatterer in shew and outward seruices ex­celleth the faithfull friend, being more diligent to please and more ready at euery command: because the true friend performeth al duties for his sake whom he loueth, the flatterer for his owne sake that hee may aduance hereby his owne profit. And therefore seeing no man loueth another so much as himselfe, hereof it commeth to passe that as selfe-loue doth in heate, zeale and fer­uency much excell that loue which one friend vsually beareth vnto another; so the duties and seruices which arise and spring from it must needes according to the nature of the cause from which they grow, so much ex­ceede all those duties which proceede from friendly loue in outward diligence and seeming zeale, as selfe-loue excelleth the loue of a friend; and the desire of our owne good, the desire of aduancing the good of ano­ther. In regard whereof he greatly erreth who choosethErr [...]t qui ami­cum in atri [...] quari [...], in con­ [...]iui [...] probat. a friend among suiters who throng about his gate, and afterwards proueth him at a feast or banquet; because euery one will be a friend for his owne benefit, yet hee who is tied with no other bond then profit and aduan­tage, will when greater gaine is offered become a tray­tour. But affliction like the winde or fanne seuereth the chaffe of flattery, from the solid graine of faithful friend­ship, making parasites to flee from vs (as smoke driueth away Bees) when they can raise from vs no further ad­uantage. [Page 543] And as the only true touchstone it discerneth a louer of a mans selfe from him who is a louer of vs; for according to the prouerbe, he who is a friend in need is a friend indeed; and he who sticketh vnto vs in the time of aduersity▪ and forsaketh vs not when we are forsaken of the world, doth euidently shew that our person, and not our prosperity, was the obiect of his loue. In this respect therfore our afflictions are profitable, as they pluck from vs false hearted parasites, which like the iuy cling about vs to sucke our sap, and to make themselues fat with our spoile; and to discouer vnto vs our true friends, who are hardly discerned from the other till this time of triall; for as the sonne of Syrach saith, a friend cannot be known Eccles. 12. 8. in prosperity, and an enemy cannot bee hidden in ad­uersitie.

Thirdly afflictions are notable meanes to crowne vs,§ Sect. 3. That afflictions do crowne vs with a good name whilst they discouer our spirituall graces. Pro. 22. 1. Eccles. 7. 3. [...] euen in this life, with a good name, which is better then gold and all riches, and sweeter then the most odorife­rous perfume or most costly ointment. For whereas whilest we liue in ease and prosperity, the spirituall gifts and graces, which God hath bestowed vpon vs, doe lie hid and vndiscerned; when they come to the trial of tri­bulation, they are plainly discouered and made knowne vnto all men. And as the stars cannot be seene in the sun-shine day, but when the darkest night commeth they ap­peare in all their beauty and brauery: so these shining vertues and graces of God, haue their light much ob­seured in the day of prosperity, but when the dark night of affliction commeth, then they shine gloriously in their chiefest brightnesse. Then doe these precious oint­ments send foorth their most odoriferous smell when our earthen vessels and these brittle glasses of our bodies wherein they are contained, are cracked and broken, by being smitten with crosses and calamities. Then doth this sweet incense of grace and vertue yeeld the most fragrāt sent▪ when as it is cast into this fire of afflictions. [Page 543] Then doth this spirituall gold appeare true and good, when it is tried in this hot burning furnace. Then is the strength of our faith manifested to Gods glory and our praise, not when we idly sit still, but when we wrastle and contend with strong tentations. Then doth our chri­stian valour & fortitude most plainly appeare, not whilst we lie at ease in the safe garrison, but when we are assal­ted with these mighty enemies, and after many conflicts get the victory. Finally then doth that precious diamond of true patience come to be approued and highly valued not whilst it lieth vntouched in the rich cabinet, but when it is tried vpon the anuile of afflictions. For exam­ple;Gen. 12. 1 4 & 2 [...] 2. 3. who had euer known, or knowing commended, the faith and obedience of Abraham, if at Gods commande­ment he had not first willingly gone into voluntary ba­nishment, and left his own country and kindred; and af­terwards been ready to offer vp in sacrifice his dearest sonne? Who had known of Iacobs faith & piety if he had not, being indangered by his brother, wrastled with God in praiers and strong cries, & so by an holy violence ob­tainedGen. 32. 24. the blessing? Who had discerned those excellent graces of piety, fidelity, the feare of God, wisedome and patience, which were in Ioseph, if he had not bin sold in­to Egypt, accused by his mistresse, and cruelly intreated both by his own kindred and strangers? Who had euerExod. 14. heard of those glorious deliuerances of the Israelites, or vnderstood how deare they were vnto God, had they not been first vexed in the captiuity of Egypt? Finally who had knowne, or knowing magnified the patience ofIob. 13. 15. 2. Sam. 15. 26. Act. 5. 45. Iob, the piety and humility of Dauid, the vndanted cou­rage and constancy of the holy Apostles, if they had not been manifested by their troubles and afflictions? And this is one chiefe cause which mooueth the Lord to bring his children into these trials of tribulation, that the riches and excellency of his graces and vertues be­stowed vpon them, may clearely appeare, both to the [Page 545] aduancement of his glory that gaue them; and the fame and estimation of those that haue them. For so the Apo­stle saith, that God afflicted the faithfull of those times, that the triall of their faith being much more precious then gold that perisheth (though it be tried with fire) might be 1. Pet. 1. 7. found to their praise and honor, and glory, at the appearing of Iesus Christ. And therefore if men are ready to take any paines, to hazard themselues vnto any danger, and to suffer innumerable miseries and extremities, that they may attain vnto the vaine honor and glory of the world, though oftentimes they long outliue it, or if it last so long, doth but accompany them to the graue, and then rotteth as fast as their carkasse: how ready & willing, yea how chearefull and ioyfull should wee be in suffering these crosses and calamities, which doe so much aduance our spirituall fame and reputation, and set forth the praise of Gods rich graces and vertues in vs; and that not among the inconstant vulgar who are ready to ex­toll and disgrace with the same breath, but among Gods faithfull saints and seruants, who being truly iudicious are also constant in their praises?§ Sect. 4. That by afflictions we come to rell [...]sh better Gods blessings and benefits.

Lastly by our afflictions our ensuing prosperity is made more delightfull and gratefull; and these bitter crosses make vs to rellish much better the sweetnesse of Gods blessings. For there is no worldly thing so good and excellent, that hath not in the continuall vse of it some glutting satiety, which would in short time make it to become loathsome; vnlesse our appetite were some­time sharpned, by the forbearing or wanting of it. There is a fulnesse euen of honie it selfe, though it be neuer so sweet and delightfull, and this fulnesse is accompanied with neglect and loathing; whereas the sparing of the coursest fare maketh it to haue a good relish, and to be­come pleasant to the tast and appetite. So the wise manPro. 27. 7. saith; that the person that is full, despiseth an hony combe▪ but vnto the hungry soule euery bitter thing is sweet. The dan­tiest [Page 546] fare, if it be ordinary, bringeth no delight, and we find no daintinesse in the tast of it, vnlesse it be rarely fed vpon, and so made dainty in the vse; whereas the home­liest meat hath an excellent rellish, if it be eaten after long fasting; and hereof it is, that men after full tables, doe voluntarily vse some spare diet, and sharpen their stomacke and appetite by long abstinence. The daies brightnesse if it were continuall would become te­dious; and the glorious light of the sunne would bring wearinesse, vnlesse it were made gratefull by the nights darknesse. In a word pleasure it selfe would not long please vs; if the glutting satiety of these sweet meats were not taken away by abstinence, or sauced (as it were) with the sowre sauce of intermingled miseries. And as common vse of worldly benefits doth dull the appetite, and maketh it to loth them; so it taketh away from them their excellency and worth in our opinion, and causeth the iudgement to vilifie and contemne them; whereas if we enioy them sparingly, and sometime be vtterly depri­ued of them, then their worth is increased by their want, and they haue much better welcome at their comming againe, then they formerly had before they departed from vs. Thus that excellent iewell of health when it is continually enioyed is scarce thought on, but then it is sweet and most highly prised, when we haue long wan­ted it through some tedious and grieuous sicknesse; So li­berty, though it be as precious as life, is but little regar­ded of those who neuer felt the misery of restraint; but after long imprisonment it becommeth most gratefull and delightfull. And thus riches are most esteemed by them who haue formerly bin pinched with pouerty, and meat is most sauory, when it is sauced with hunger. Thus that victory is fullest of ioy which is hardly obtained af­ter a long, doubtfull and dangerous fight; and the safe harbor is then descried with most comfort & content­ment of the passengers, after they haue escaped the perils [Page 547] of tempestuous stormes. Thus the delights of the spring are much more delightfull because they follow the nip­ping frosts and fowle weather of lowring winter; and in a word thus all pleasures which satiate and glut without mixture, doe become much more pleasing, when they succeed, and are often interchanged with crosses and mi­series. To which purpose one saith, that in all humane af­faires there can scarce be any true ioy, vnlesse dolefullHieronym. epist. ad aegro­tum amicum Tom. 4. sorrow haue gone before, and the bitternesse of fore passed griefes doth the more commend the sweetnesse of ensuing gladnesse. So the husbandman is moued by his painfull seed time, to reioyce so much the more in his plentifull haruest, &c. And therefore seeing by these af­fliction [...] the Lord doth but sauce his benefits, that we may enioy them with the more delight; and taketh away for a while his earthly blessings that after they are resto­red they may bring with them the greater pleasure; let vs by this consideration be mooued to beare these cros­ses with patience and comfort; and as the vsurer, though he make an idoll of his gold, yet is content to want it for a time, because when the terme is expired, he expe­cteth to haue it returned with some increase; so though our hearts too much adhere to earthly things, yet let vs be content to forbeare their company for a while, seeing vpon their returne the ioy and comfort which we take in them shall be much increased. Euen the veriest epicure (as we see) vseth sharpe and sowre sauces to make his pleasant meats to become more sauory, and is sometime content to prescribe vnto himselfe a voluntary fast to sharpen his stomacke, and set an edge on his appetite; that so afterwards he may feed vpon his dainty cates with more delight: and why then should we not bee willing to vse this temporary abstinence when God pre­cribeth it, who being infinite in wisedome and loue to­wards vs, knowes best how to delight his children for their greatest benefit, and so to sauce those earthly com­forts, [Page 548] as that they may bring vnto vs the greatest plea­sure and content? Finally seeing that is sweet in remem­bring,Quod durum fuit pati, me­minisse d [...]lce est. Senec in Hercul. furente: which was sowre in suffering, and seeing when we are in the middest of our delights, it is not the least plea­sure to thinke that we were once miserable, and casting our eie backward, to looke vnto the snares out of which we are escaped, let this addition vnto our future ioyes giue some ease to our present smart; and let vs for a time indure these miseries with patience, the remembrance whereof will make vs the more happy for euer after.

CHAP. XXVI.
That the Lord vseth afflictions as a notable meanes to pre­serue vs from condemnation, and to further our eter­nall glory and happinesse.

BY that which hath been said it appeareth, that the Lord by our afflictions commu­nicateth§ Sect. 1. That the Lord by afflictions preserueth vs from c [...]ndem­nation. vnto vs many temporary bene­fits, making vs thereby partakers both of his spirituall and sauing graces, and also of earthly and worldly blessings. Now according to our order propounded we are to shew, that he also vseth them as meanes to conueigh vn­to vs such benefits as are euerlasting, and doe respect the life to come. And these are of two sorts; for by these cha­stisements and fatherly corrections the Lord both pre­serueth vs from euerlasting condemnation, and also fur­thereth and aduanceth our eternall glory and endlesse happinesse. Concerning the former we are to know, that wheras we in our owne nature and disposition are ready to take such waies, and to run such courses, as would, if we continued in them, bring vs in the end to endlesse woe and misery; the Lord in his infinite loue and mercy stoppeth and staieth vs from going on, by casting these blockes and bushes before vs, that by an holy violence [Page 549] and profitable necessitie we may be forced to turne back againe vnto him, and so be saued from this desperate danger. And as the careful husband-man setteth a hedge of sharpe thornes about his wels and deepe pits to keep his cattell from falling into them: so our gracious God, out of his speciall loue and care ouer vs, doth with these thornie hedges of trouble & afflictiō, preserue vs (as we are ranging and rouing in the fields of this world) from falling into, and perishing in the pit of perdition. In our selues we are ready like silly sheep, to wander out of the right way which leadeth vnto happinesse, into the by­paths of sinne and wickednesse; and so to become a pray vnto Sathan, who like a greedy wolfe rangeth about, that getting vs within his reach, he may seaze vpon and vtterly destroy vs: and therefore our carefull shepheard watcheth ouer vs with his prouidence, & when he seeth vs thus to go astray, he vseth these afflictions, as it were the dog of the flocke, to fetch vs backe againe, and therewith as with the shepheards crooke and rod, hee pulleth vs vnto him, and driueth vs forward in the paths of holinesse and righteousnesse, which will safely bring vs into those heauenly folds of endlesse happinesse. If wee were left vnto our owne libertie, we would like the foolish bird flee from our Lord and master, and so become a pray to hellish fiends, who like rauenous kites, would seaze vpon vs; and therefore with these sharpe kniues of affliction he clippeth our wings to hin­der vs from taking this pernitious flight, and restrai­neth our licentious libertie, by putting vs into these ca­ges of restraint, that so wee may be preserued safe from perishing in these dangers. Finally if we might haue our owne wils, we would, like wanton and vntamed hei­fers, feede and take our pastime in the pleasant pastures of sinne, and would gladly keepe companie with wic­ked worldings ordained to destruction; but howsoeuer the Lord suffereth these fat buls of Basan to feede and [Page 550] Pamper themselues with these delights, to liue at ease, leape and friske about and take their pleasure, because he hath appointed them to be slaughtered in the sham­bles of perdition; yet he restraineth vs from this wic­ked fellowship, by putting vpon vs this yoke of chastise­ment; and causeth vs to feede in bare fields, because he is purposed to vse our seruice, that we may inioy life eter­nall, and not accompanie them in a common destructi­on. So that when wee are iudged (we may say with the A­postle1. Cor. 11. 32. that) wee are chastened of the Lord that we may not for euer be condemned with the world. To which purpose a worthie father saith, that when God doth correct his children, and vexe them heere with the stinging whipsDiligit quem flagellat, no­len [...] inuenire quem damnet August. senten. Tom. 3. of holesome and holy chastisements, he exerciseth disci­pline before iudgement, and sheweth his loue in scour­ging them, in that hee therefore correcteth them that he may not finde them such as are fit to be condemned. And therefore seeing the Lord vseth our afflictions as notable meanes, to preserue vs from falling into euerla­sting condemnation, by seuering vs from wicked world­lings, and keeping vs from accompanying them in the pleasant broade way which leadeth to destruction: as also by restraining vs from sinne when we are ready to fall into it, or pulling vs out of it by vnfained repen­tance, when wee are already fallen (as I haue before more largely proued) great reason haue wee to beare these chastisements, not only with patience and meeke­nesse, but also with ioy and thankefulnesse; For (as oneQuis nescit quòd multō melius est ar­dere flammis febrium, quam flammis vitio­rum? Gregor. saith) it is better to be burned with the flame of a feauer, then with the flame of vices; seeing by this the fier of Hell is kindled against vs, the torment whereof is into­lerable and euerlasting. Let vs not then thinke any mo­mentanie afflictions heauie and hard to be borne, which helpe to free vs from those endlesse tortures, yea rather let vs praise and magnifie Gods mercy in them, in that being in comparison lesse then the by ting of a flye, they [Page 551] by awakening vs out of the sleepe of sinne and security, do preserue vs from being stung euerlastingly with that deadly stinging serpent of death and destruction; and being lesse to be esteemed then the prick of a pin, doe helpe to free vs from the tormenting racke of Gods in­raged wrath.

But let vs consider further, that as the Lord in his in­finite§ Sect. 2. That God by our afflictions furthereth our euerlasting glory and sal­uation. Cum torquent aliqua mala, & non ex­torquent ope­ra mala, non solum ani­ma per patien­tiam possidetur &c. August. li­de patien. cap. 8 2. Cor. 4. 10. loue vseth afflictions as a notable meanes to pre­serue vs from condemnation: so also for the furthering of our saluation, and increasing of our happinesse. For as one saith, when as these euils of puishment torture vs, and in torturing doe not extort from vs the euill of sin; not only the soule is possessed by patience, but also when the body it selfe doth meekely indure affliction or tem­porarie destruction, it gaineth heereby secure and im­mouable safetie, ioined with euerlasting felicity; and so by sorrow and death, inuiolable health and happy immortality is procured. And this is the chiefe end at which (next vnto his owne glory) God aimeth in al our afflictions; for euery where wee beare about in our body the dying of our Lord Iesus, that the life of Iesus might also be made manifest in our bodies, as the Apostle speaketh; and as elsewhere he saith, therefore are we tried with tribu­lations, that our patience and faith being approued wee may be counted worthy of the kingdome of God; yet not2. Thes. 1. 5. through our owne merit, but through Gods gracious acceptance; for there is no comparison betweene thePatior in terris vt potiar Coelis. smalnesse of our sufferings, and the greatnesse of the re­ward, though the Lord in his infinite mercie is content to repute vs worthy of this superexcellent weight of glory for these our light and momentany afflictions. So the Author of the booke of Wisdome saith, that the2. Cor. 4. 17. righteous hauing beene a little chastized shall bee greatly rewarded; for God proued them & found them wor­thy Wisd. 3. 5. for himselfe. To the same purpose an ancient father speaking of Gods end in chastening his children saith; [Page 552] Thou giuest them correction, that thou maiest not takeDas discipli­nam vt non auferas mise­ricordiam. Cadis red­das ei promis­sam haeredita­tem &c. Idio­at. apud Or­thodoxogr. de patien. verae contempl. c. [...]. Erudit ad sci­entiam, exer­cetad timorem vt coronet ad gloriam. ibi­dem. c. 12. August. de ciuit. dei lib. 12. cap. 6. thy mercy from them; thou beatest them for their con­tumacy, that thou maiest bestow vpon them the promi­sed patrimony: Neither is it any wonder if thou corre­ctest those being little, whom being come to ripe age in Christ thou wilt make thy heires. Thou therefore scourgest these, but withall thou instructest and preser­uest them in safety; whereas thou sparest the wicked for a time, that thou maiest condemne them for euer. Thou instructest them to know thee, thou exercisest them to feare thee, that thou maist crowne them with glory. So another asketh the reason why God permitteth the faithfull to be temped? Is it not (saith he) that his vertue may heereby be tryed and exercised, and hee attaine vnto greater happinesse, for it is a more glorious victory not to consent being temped, then if hee could not at all bee subiect to temptation. And this consideration moued Moses not only to beare with patience affliction, when through vrgent necessi­ty & vnauoidable violence it was forced vpon him; but voluntary to choose tribulation with Gods children, rather then to be deuided from their society, because he knew that after his trials being approued, there was a crowne of happinesse reserued for him. For so it is said that he refused to be called the sonne of Pharaohs daughter Heb. 11. 25. 26. and chose rather to suffer aduersity with the people of God, then to enioy the pleasures of sinne for a season; esteeming the rebuke of Christ greater riches then the treasures of Aegypt; because he had respect to the recompence of reward. Yea this was a notable incouragement to our sauiour Christ himselfe in bearing those great afflictions and ca­lamities which were laide vpon him, whose example theHeb. 12. 1. 2. Apostle propoundeth vnto vs for our imitation. Let vs run (saith he) with patience the race that is set before vs; looking vnto Iesus the author and finisher of our faith, who for the ioy that was set before him endured the crosse, and [Page 553] despised the shame, and is set at the right hand of the throne of God. And surely if we also would continually fix the eies of our mindes vpon the excellency and eternity of these heauenly ioyes, and consider with our selues that our short and light afflictions doe much further vs in at­tayning vnto them, it would be a notable inducement to make vs beare them, not onely with patience and comfort, but euen to triumph ouer them with great re­ioycing. Especially if we consider further, that it is not the bare bearing of these afflictions that doth intitle vs to this happinesse, but when with our patience we doe ouercome them; for as the Apostle saith, then are we to be accounted blessed not when we suffer, but when weeIam. 5, 10. 11. patiently indure in these sufferings; then shall we be co­partners with Gods saints in that glorious kingdome, when we are companions with them, not onely in tribula­on, but also in patience, as the Apostle Iohn conioynethApoc. 1. 9. Apoc 2. 10. them: then will God giue vs the crowne of life, when hauing tried vs with afflictions he hath found vs faithful vnto the death: Then shall we receiue the garland when we haue got the victory. And then▪ and not before, shal we triumph in glory when we haue fought a good fight, and ouercome and put to flight these our spirituall ene­mies.

But let vs somewhat more particularly consider, how§ Sect. 3. That afflicti­ons fit and pre­pare vs for the kingdome of heauen. and in what respects these momentany afflictions doe further vs in attayning vnto euerlasting happinesse. And first we are to know, that our crosses and calamities doe helpe vs forward towards these heauenly ioyes, as they doe fit and prepare vs for the fruition of them. And this they doe in a double respect: first, as they make vs wea­ry of the world, when we finde such hard entertainment, and willing and desirous to arriue in our heauenly coun­try, where we expect better welcome. For as by the af­flictions of Aegypt, the Israelits were inflamed in their desires to leaue that country, whereas they could haue [Page 554] beene contented to haue liued and died, if they had in­ioyed in it ease, peace and plenty, and when their op­pressions were increased, then and not before, set their hearts on the promised land, their face to seeke it, and their feete in the way which led vnto it: So when as we are so addicted to the world, that if without molestati­on we could inioy the vanities of it, we would be con­tent, yea earnestly desire to continue still in it; the Lord causeth this spirituall Pharaoh to vex and oppresse vs, with which seruitude being throughly wearied, we de­sire to forsake the place of our miserable bondage, that we may be freed from these afflictions; and earnestly de­siring to be in our heauenly country, where we expect to finde and enioy sweet rest, peace and fulnesse of all spirituall ioy, we thinke of setting our feete toward the holy land, and of walking in the way of righteousnesse and holinesse which leadeth vnto it. To this purposeGregor. epist. ex registr l. 2. indict. 11. c. 90 one saith, that if we rightly obserue the course of this life we shall finde nothing firme or constant, but as the traueller passeth sometimes by pleasant plaines, and sometimes by rough and vneuen waies; so we, whilest we remaine in this life▪ doe one while meete with pros­perity, and another while with aduersity, which inter­changeably succeede one another, and change their course by turnes. And therefore seeing we are in all estates subiect to changes and alterations, our mindes should neither be exalted with prosperity, nor deiected with aduersity: but with all our hearts we are earnestly to desire to be in that place, where all things which are good are also permanent, and where there is no inter­change betweene prosperity and aduersity. To which end God so ordereth it by his diuine prouidence, that in this life either aduersity followeth prosperity, or pros­perity aduersity; that one while being humbled we may learne to mourne for our sinnes, and another while be­ing exalted wee may retaine in our mindes the remem­brance [Page 555] of aduersity, as the author of humility. Againe afflictions doe fit and prepare vs for our heauenly happi­nesse, as they serue for helpes and meanes, to clense and purifie vs from the filth of our corruptions and polluti­on of sin; For whereas no impure or base mettall, can euer come into this treasury of blessednesse; afflictions are that fiery furnace wherein we are purged and refi­ned from the drosse of our corruptions, according to that of the prouerbes; Take the drosse from the siluer, and Pro. 25. 4. there shall come forth a vessell for the siner. Whereas onely the purest graine shall be stored vp in these grainers of happinesse, afflictions are the winde and fanne which purge and clense vs from the chaffe of sinne; whereas no vncleane thing can enter in thither, these troubles and cross [...]s are the meanes to wash, and purge vs, as they bring vs vnto God by vnfained repentance. Finally, whereas faire and well-squared stones only shall be pla­ced in that heauenly building of the new Ierusalem, affli­ctions are those hammers and tooles whereby wee are smoothed from the bunches and knobs of worldly su­perfluities, carnall cares, and earthly lone. And as the Lord in building his materiall Temple tooke order that the stones should be hewen, cut and polished, in the quarreyes, because hee would not haue so much as the noise of a hammer to be heard in his house; so in the building of his spirituall and triumphant church his wil is that the liuely stones appointed for this worke should be hewed and hammered, squared and prepared with crosses and troubles in the quarry of this world; because he is purposed that no touch of tribulation should dis­quiet and molest vs, when as wee are once placed in his heauenly Temple. For there all teares shall be wiped Apoc. 21. 4. from our eies and there shall be no more death, neither sor­row, nor crying, nor paine, as the holy Ghost speaketh. In which respect one fitly compareth the Christians lifeGregor. moral. lib. 19. cap. 25. to the Palme-tree which in it lower parts is enfolded [Page 556] with drie and rough barke, and therefore vnpleasant to be touched; but in the vpper parts it is greene, beauti­full and fruitfull, spreading it selfe abroad with comely largenesse: for so the faithfull mans life is here below on earth despised, vnpleasant, enclosed and and compassed about (as it were) with a rough rinde of troubles and af­flictions; but aboue in heauen it shall be delightful, glo­rious, and abounding, through our fruition of God, with the fruits of blessednesse.

Secondly, afflictions doe further vs in attayning§ Sect. 4. That by our afflictions we are assured of euerlasting happinesse; first through Gods gracious promises made to the faithfull which are af­flicted. vnto heauenly happinesse, as they doe whilest wee liue here ascertaine and assure vs, that we shall enioy them in the life to come; and so enter vs by the assurance of faith and hope into the present possession of euerlasting glory. The which assurance we attaine vnto, both by meditation in Gods word, and by the consideration of his workes and administration of his righteous iudg­ment. For in the scriptures we shall finde, that the Lord hath bound himself by manifold gracious promises, that he will giue euerlasting life and happinesse vnto all who being afflicted in this world, do with faith, patience and humility beare their crosse. So he saith to his afflicted church: For your shame you shal receiue double, & for confu­sion they shall reioyce in their portion: for in their land they shal possesse the double: euerlasting ioy shalbe vnto them. AndEsa. 61. 7. the holy Apostle assureth vs, that if we be dead with Christ we shall also liue with him; if we suffer with him, we shall al­so 2. Tim. 2. 11. 12 reigne with him, and that the crosses of this life, are not wor thy the crowne and glory which shall be shew­edRom. 8. 17. 18. vs in the life to come; seeing as else where he saith, Those short and momentany afflictions shall cause vnto vs a far most excellent and an eternall waight of glory. And hereof it is that our Sauiour pronounceth them blessed,2. Co. 4. 17. who in this life are exercised with afflictions, because, profiting by them, they are so many certaine signes and vndoubted pledges of their future happinesse. Blessed [Page 557] are they that mourne for they shall be comforted. Blessed are Math. 5. 4. Luk. 6. 20. 22. 23. ye poore, for yours is the kingdome of God. Blessed are yee that hunger now, for ye shall be satisfied; Blessed are yee that weepe now, for ye shall laugh, Blessed are ye when men hate you, and when they separate and reuile you, and cast out your name as euill, for the sonne of mans sake. Reioyce ye in that day and be glad, for behold your reward is great in heauen. So the Apostle Iames saith that, the man is blessed that en­dureth Iam. 1. 12. tentation, because when hee is tried he shall receiue the crowne of life, which the Lord hath promised to them that loue him. By which it appeareth, that if with pati­ence wee beare the crosse, wee shall be also partakers of the crowne; if we indure the fight and obtain the victo­ry, then shall we also triumph in glory: with which con­sideration Eliphaz perswadeth to patience in afflicti­ons; Behold (saith he) Blessed is the man whom God cor­recteth: Iob. 5. 17. therefore refuse not thou the chastening of the al­mighty. And Christ encourageth the Angel of the church of Smyrna with this consolation to be constant and faithfull in his sufferings. Feare none of these things (saithApoc. 2. 10. he) which you shall suffer, behold it shall come to passe that the diuell shall cast some of you into prison, that yee may be tried, and yee shall haue tribulation tenne daies. Be thou faithfull vnto the death, and I will giue thee the crowne of life. And the Apostle Paul thus comforteth himselfe af­ter all the miseries which he had suffered in his spirituall warfare; I haue fought (saith he) a good fight and haue fi­nished 2. Tim. 4. 8. my course; I haue kept the faith, from hence-forth is laid vp for me the crowne of righteousnesse, which the Lord the righteous iudge shall giue me at that day. Neither in truth can there be a more effectuall consolation in our troubles and distresses, then when we are by them assu­red out of Gods word that after these light and momen­tany afflictions, wee shall enioy vnspeakable and end­lesse happinesse; For (as one saith) we shall not feele the pinching miseries of this life, whilest with the whole in­tention [Page 558] of our minds we fixe our thoughts vpon our fu­ture hopes. But we shal be like a valiant warriour, who either feeleth not, or contemneth the griefe of his wounds, whilst all the powers of his mind are wholly taken vp with thinking vpon his future victory. &c. For so doth assured hope ouercome things instant, that that in a sort beginneth to be which is to come, & that endeth which is present, and maketh vs like to a woman in the paines of childbed, who whilst she hopeth assuredly to haue a son, lightly esteemeth of her sorrowes in bea­ring him.

But as by afflictions we gather assurance of euerla­sting§ Sect. 5. That by Gods works the faithfull which are afflicted may be assured of heauenly happinesse. happinesse belonging vnto vs out of Gods word; so may we be more confirmed in this assurance by Gods works, and the administration of his righteous iudge­ments. For the Lord to shew the infinitenesse and omni­potency of his wisedome and power, doth bring vsually one contrary out of another, as light out of darknesse, good out of euill, happinesse out of misery, ioy out of sorrow, and the highest exaltation vnto heauenly glory, out of the lowest abiection and humiliation through earthly afflictions and calamities. And as our Sauiour was sent, by his word to cast downe strong houlds, and to leuell and make equal with the ground all that lifteth vp and aduanceth it selfe, and contrariwse to raise him vp that is deiected, to preach good tidings vnto the poore, to bind vp the broken hearted, to preach liberty to captiues, to comfort all that mourne, giuing them beauty for ashes, the oyle of ioy for mourning, and the garment of gladnesse for the Esai 61. 1. 2. 3. spirit of heauinesse; so accordingly he doth in act and deed powerfully effect this his good will and pleasure, bring­ing men out of misery vnto felicity, and out of the depths of hell into the kingdome of heauen. Whereas contrariwise he vsually pulleth downe that which is ex­alted in the world, and out of the greatest worldly pros­perity, bringeth men into euerlasting woe and misery. [Page 559] Both which our sauiour signifieth in that parable of Di­ues and Lazarus; for as the rich man who surfetted ofLuk. 16. worldly delights, and abounded with all earthly bles­sings, was stript of all, and cast into hell torments, wher­as he could not obtaine so much as a drop of cold water to coole his tongue; so Lazarus (who wāted both means and friends, & had not the priuiledge of the dogs gran­ted vnto him, which were allowed to eat the crums that fell vnder the rich mans table) was out of this worldly misery, carried by the Angells into Abrahams bosome; And this vicissitude of weale and woe, earthly misery and heauenly happinesse, not only was signified in the deed done, but also in Abrahams speech, which being spoken in a parable belongeth vnto all who are in the like con­dition. Remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paine; now therefore is he comforted and thou art tormented. And thus those, whom the Apostle Iohn seeth adorned with the long white robes of glory and immortality, are said to be such, as came out of great tribulation, although their garments had not their whitenesse by being washed in the tearesApoc. 7. 14. of their sorrowes and trouble, but in the blood of the lambe, as it is there expressed. And this is iust with God that the faithfull should (as it were) by the gates of hell trauaile towards heauen, and through many miseriesEt iuste salue illa perpetua quae turpiter amissa est per voluntatem, fortiter r [...]cipi­tur per dolorem August. de Genes. ad lite­ram lib. 3. c. 15. passe into euerlasting felicity, that (as one saith) that sal­uation which was willingly lost for the obtaining of momentany pleasure might againe be recouered by pa­tient sustaining of temporary griefe & misery: And con­trariwise that the vngodly and wicked, who flourishing in worldly prosperity, abused Gods good blessings for the dishonor of God, and oppression of his seruants, should come to a day of reckoning, when as being found guilty, they shall be stript of all, and receiue pu­nishment according to their deserts; And with this fitly sorteth the saying of the Apostle, It is a righteous thing [Page 560] with God to recompence tribulation to them that trouble you; And to you which are troubled rest with vs, when the 2. Thes. 1. 6. 7. Lord Iesus shall shew himselfe from heauen with his mighty Angells, &c. Neither haue we only by our afflictions when we profit by them, some assurance fom that viciffi­c [...]de of earthly misery and heauenly glory before spoken of; but also may haue it most strongly confirmed by an argument taken from the iustice, which must needs be in the administration of Gods righteous iudgements. For when we see that our selues and others, who truely and sincerely feare and serue the Lord, are subiect to innu­merable troubles, and (as the Prophet speaketh) are af­flicted euery morning, one misery (like the waues of the sea) following in the neck of another, wheras contrari­wise the wicked contemners of God and goodnesse, a­bound with all earthly blessings, and flourish in the pros­perity of the world; from hence we may necessarily and infallibly conclude, that the righteous Iudge of heauen and earth, who will render vnto euery man according to his works, hath most certainly appointed a time for the punishing of their sin, and the rewarding according to his gracious and free promises, our vertues and holy en­deauours; for the full freedome of his faithfull seruants out of all their miseries, and crowning of their faith, pa­tience and obedience, with glory and happinesse; and al­so for the condemnation and destruction of wicked re­probates, who like malicious enemies haue all their life prouoked his wrath, and dishonored his name by their sinne and impiety. Neither will it stand with naturall rea­son, that God infinite in iustice and goodnesse, should create and ordaine his best creatures who are most care­full of his glory vnto woe and misery in the world; and those who are outragiously wicked to flourish in pros­perity and and abound in all earthly blessings, if he had not appointed an after reckoning, and second iudge­ment, for the rewarding of the godly, who are here affli­cted, [Page 561] & the punishment of the wicked, who are in world­ly priuiledges and prerogatiues so highly exalted and aduanced. And therefore seeing by our afflictions we haue so many waies assurance of euerlasting life and hap­pinesse, let vs indure them with patience, comfort and reioycing; for if there were no other fruit or benefit ari­sing from them, this alone were sufficiēt to counteruaile and infinitly to ouerweigh all the griefes and miseries which are incident to the momentany and vncertaine life of man; seeing they being light shall haue an end before or with vs; whereas this superexcellent weight of glory, which they seale and confirme vnto vs, is infi­nite and euerlasting. If then worldly men are content to endure any labour, to hazard themselues to innumera­ble dangers, and to suffer many and grieuous miseries, that they may be assured of earthly things, their strongest assurances, being but vncertainties, and the best things assured, but trifling vanities; if the husbandmā toyle and labour in the seed time, in hope of a plentifull haruest; notwithstanding that his expectation is often frustrated, by many accidents, as foule and vnseasonable weather, too much drought, or too much raine, wormes, cankers, caterpillers, and such like; If the souldier suffer all those miseries which are incident to his profession, as watch­ing, cold, hunger, and be ready with patience and cou­rage to run into innumerable desperate dangers, which euery day bring him to the very confines of deaths king­dome, and all to obtaine either the vaine breath of mens praises, or some small pay to defray his charges; and if the marchant compasse sea and land, and run vnknowne courses, with much paines and great perill, to get some wealth which he is vncertaine whether he shall obtaine or no; or hauing obtained it may after a tedious voiage perish in the long desired port, or be stolne or taken from him, by outward violence, when he commeth to land; with what patience and comfort should wee [Page 562] endure all our paines and labour, and beare all the crosses and calamities, which giue vnto vs when we profit by them, most certaine assurance of such riches, honors, and pleasures, as being vnualuable and vnconceiueable, are also out of all danger of comming, by any outward accident, either vnto losse or end.

Thirdly we are furthered by our afflictions in attai­ning vnto heauenly happinesse, as they are vsed by God§ Sect. 6. That afflictions keep vs in the way of righ­teousnes which leadeth to e­uerlasting happinesse. as meanes to keepe vs in the right way, or way of righ­teousnesse, which leadeth vnto them. For whereas by our natural corruptiō we are ready to wander into the by paths of sinne, and to goe into the broad way which lea­deth to destruction, being allured by the inticing baits of worldly vanities, the Lord (as hath been shewed) ma­keth afflictions to serue as a thorny hedge and strong fence to keepe vs in our right course, and to restraine vs from digressing and going astray. And when being say­ling in the sea of this miserable world, towards the hauen of euerlasting rest, we are ready to listen to the sweet Syren tunes of carnall pleasures, and leaping out of our ship of safety the true and inuisible Church, to perish by adhering to them in the gulfe of destruction; God in loue vnto vs vseth our afflictions, as wax, to stop our eares, that we may not hearken to these bewitching songs, but may without distraction hold on our course which will bring vs at the last to the po [...]t of blessednesse. Neither doe our crosses only keepe vs in the right way which bringeth vs to heauenly ioy and glory, but also they ha­sten our speed in trauailing of it; and whereas in our own disposition we are sluggish and slothfull in our iourney and either ready to turne backe againe, to sit still, or at least to make slow hast in going forward, the Lord vseth afflictions as goads and spurs to quicken our dulnesse, and as rods to driue vs on, and to compell vs to make more hast, that we may more safely and seasonably come vnto the end of our iourney, and be better assured of the [Page 563] saluation of our foules.

Finally our afflictions doe much further vs in attai­ning§ Sect. 7. That afflictions are the way whereby we must enter into Gods kingdom. Math. 7. 14. Act. 14. 22. vnto glory and immortality, as God hath appoin­ted them to be the way that must bring vs vnto this euer­lasting rest. For there is no comming into heauen vnlesse we will be content to passe through the strait gate and narrow way of trouble and affliction, as our Sauiour teacheth vs; and if we will euer come thether, we must by many tribulations, enter into the kingdome of God, as the Apostle Paul affirmeth. We cānot enter into the hea­uenly Chanaan vnlesse we passe through this wildernesse of sinne: we cannot come into the port of happinesse, vn­lesse we faile through a sea of miseries; we cannot ob­taine2. Tim. 2. 5. 1. Cor. 9. 25 the garland of glory vnlesse we run and wrastle for it, striuing as we ought to doe till we haue gotten the victory, which cannot be performed by vs, but with much paine and irksome labour. We must neuer lookeTribulatio m [...] ­teriam habet pugnae, vnde fit vt occasionem praebeat victo­riae, & per con­sequens coronae, quia non coro­nabitur nisi qui legitime certauerit Ideot inter orthodox. de pat. ver. con­temp cap. 3. to be crowned with happinesse, till we haue ouercome the enemies of our saluation, and there is no notable vi­ctory obtained, vnlesse a painfull and perillous fight haue gone before; we cannot come into heauenly happinesse, but by earthly misery, and here we must endure wants and watching, wounds and wearinesse, weaknesse, sick­nesse, and many infirmities, before we can attaine vnto heauenly plenty, rest, security and that euerlasting health which cannot be impeached with any sicknesse. Neither must we looke for a priuiledge of hauing any other way then this narrow and strait path of afflictions to bring vs vnto heauen, seeing (as hereafter I shall shew) it is the common high way, by which all Gods deare saints and faithfull seruants haue trauailed before vs. Yea not the only sonne of God himselfe, had any prerogatiue herein aboue others, but though he were most pure and inno­cent, yet he was faine by the ladder of the crosse to clime into his kingdome; for as himselfe saith, he ought to haue suffered these things, and so to enter into his glory; namelyLuk. 24. 26. [Page 564] that the predictions of the Prophets might be fulfilled who declared first the sufferings which should come vnto him, and then the glory which should follow after, as the1. Pet. 1. 11. Apostle speaketh. And therefore if wee euer meane to come vnto this heauenly happinesse, we must not thinke to finde out some new way which is faire, pleasant and full of ease and carnall delight; but we must tread in the foote-steps of Christ our guide who is gone before vs, and keepe in the same straight and afflicted way which he hath trauelled; for none come vnto heauen but his Disciples and the scholars of his schoole, and euery one who will be his Disciple must make account to take vp his Luk. 9. 23. crosse daily, and follow him, as himself hath told vs. Wher­of it is, that the Apostle saith, that we haue neede of pati­ence, Heb. 10. 36. for the obtayning of our heauenly patrimony which God hath promised vs; because there is no way of com­ming vnto it but through afflictions and tribulations, in which we would quickly faint if we were not strength­ned by faith and patience. And therefore the Apostle prayeth, that the God of all grace who hath called, the faith­full to eternall glory by Christ Iesus, after they haue suffe­red a little would make them perfect and constant, imply­ing thereby, that first wee must be cast downe and hum­bled by afflictions, before we can be exalted to glory and happinesse. And this (as one saith) is iust with God,August. de pa­tient. lib. c. 14. that we who were cast out of the ioyes of Paradise, for our rebellious lusting after the forbidden fruit, that ther­by we might please and delight our tast and appetite; should be readmitted into our lost happinesse by patient induring vnpleasant griefes and distastfull miseries, that wee who fled from Gods presence by doing of euill, should be brought backe vnto him by suffering of euil; and that as wee there did against righteousnesse, so wee should heere suffer for righteousnesse: whereby it appea­reth that they are in a miserable condition who haue al­waies flourished in prosperity, and neuer tasted of any misery, because they are quite out of the narrow and af­flicted [Page 565] way which bringeth vs to eternall blessednesse, and walke in that broade and pleasant way which lead­ethMiser et inf [...] ­lix est qui non fuerit in foeli. citate tentatus. Caret enim munere qui ca­ret certamine. Hi [...]r. ad aegro­tum amicum▪ T. 4. Ideot inter or­thodox. de pa­tien verae Con­temp. Cap. 2. Bernard in Psal. qui habi­tat. Serm. 17 to destruction. For as one saith, he is vnhappy in his happinesse, who was neuer thought worthy to combate with crosses, whereby we attaine vnto the crowne of e­uerlasting glory: And againe; he is wretched and vn­happy who in his happinesse is not exercised with ten­tations; for he hath not the crowne of victory who hath not first sustayned the paines and danger of the fight. To which purpose another affirmeth, that he who is exem­pted from suffering the smart of afflictions, is exempted also from the society of Gods elect children, because a woe is denounced against them who haue here their cōlation, and contrariwise they are pronounced blessed who sorrow and weepe. In which respect tribulation and affliction is much more profitable vnto vs then abu­sed prosperity; an abiect and meane condition, better then an high estate and ouer-topping greatnesse; and pinching necessitie, then voluptuousnesse plentie; be­cause§ Sect. 8. That we may comfort our selues in all our afflictions by remembring that they fur­ther vs in at­taining vnto happines. Tendimus per viam laborio­sam ad quie­tam patriam vbi retractis omnibus acti­onibus nostris non remanebit nisi alleluia. August Serm. infesto paschae de Allleuia. T. 10. both being momentany and passing away with posting speed; the one leaueth behinde it hellish punish­ments, the other causeth vnto vs an heauenly crowne of euerlasting glory.

Seeing therefore the crosse of Christ is (as it is called) the ladder to Heauen, his suffrings being the cause, and ours the way that leadeth vs vnto happinesse, as there is no cause of shame in hearing of the one, so there is no cause of sorrow in bearing of the other; for what mat­ter is it, though the way of our pilgrimage bee rough and vnpleasant, if we can be assured that by trauailing of it, we shall be brought into Heauen? what though it be foule and dirtie (like Ieremies dungeon) so that our feete, as we are going, sticke fast in the mire? yet let not this discourage vs, for as the way is filthy, so it is short, and after we haue indured a little paines in passing it, our momentanie labour will bring vs to euerlasting rest, and [Page 566] this short foule lane being soone trauelled will conduct vs vnto a pallace of all pleasure, and vnto those glorious mansions of ioy & happinesse which our Sauiour Christ hath prepared for vs. What though wee must passe through a Sea of miseries, where wee shall be subiect to the stormes and tempests of affliction and trouble, and be in danger of the spirituall enemies of our saluation, which like cruell pirats are ready to rob vs? yet let not this dismay vs, seeing God is our guide & master Pilot, who is both willing and able to safeguard vs from all perils, and it is but a short cut, which being quickly pas­sed, will bring vs into the safe harbour of heauenly hap­pinesse. What though we cannot enter into heauen, but by passing through the hot burning furnace of tribula­tion and affliction? and what if with Elias we must be taken vp in a fiery Chariot into the place of our ioy and rest? let not this discourage vs or abate our comfort,Rom. 8. 18. seeing we are assured, that the afflictions of this present time are not worthy the glory which shall be shewed vs, for they are light and momentany but the glory and happi­nesse which they cause vnto vs is superexcellent and eter­nall. 2. Cor. 4. 17. Finally, what though others finde a way much more faire and easie that bringeth them to glory? let vs not enuy them their greater delight, but trauell with patience in that path which God hath appointed vs. For though theirs is fayrer, yet it may be that ours is shorter and more direct; though theirs is much more pleasant,Dura videtur, sed ipsa est tu­ta via, alia for­tè delici [...]s ha­bet sed latronis bus plena est. August. in Psa. 36. enarrat. Nehem. 2. 13. it may be ours is much more safe; not so sweet and de­lightfull in the passage: but withall not so much beset with theeues, or though ours were behind theirs in all worldly priuiledges, let vs not be sorry because we goe this way, but glad that wee may goe by any way, vnto the place of our ioy, and reioyce in Gods mercy, if wee may through the dung-port, or by a posterne-gate, be admitted to enter into the new Ierusalem. Let not these small losses grieue vs which shall be accompanied with [Page 567] such inestimable gaine, let vs not like slothfull husband­men impatiently repine at our paines in the seede time, but cōfort our selues in the expectation of our heauenly haruest, and let the assurance of our future ioyes miti­gate our mourning for present miseries. Let vs not like timorous passengers feare those windes and seas which will safely bring vs into the hauen of rest; let vs not like loytering trauellers refuse that way for a little foul­nesse, which wil directly bring vs to our heauenly home; let vs not like idle workemen murmure at one daies la­bour, which wil be rewarded with the wages of heauen­ly happinesse and euerlasting rest. Finally let vs not like cowardly souldiours feare to hazard our selues vnto the paines and perils of such a fight, as will assuredly bring with it such a glorious victorie. And seeing heauenly ioies shall follow our earthly sorrowes, great and ine­stimable rewards our small and easie labours, and euer­lasting happinesse our momentany afflictions, there is no cause of care and sorrow vnto any, but vnto those alone who haue neither faith nor hope. To which purpose oneCyprianus con­tra Demetria­num tract. pri­ [...]o. saith, that he alone truely feeleth the smart of worldly aduersitie, as of a painefull punishment, whose ioy and glory is all in this life; he mourneth and weepeth if hee be crossed in the world, who expecteth no happinesse af­ter this world, but hath all his comfort continued and concluded with his life, and after his departure looketh for nothing but paine and torment. But there is no cause of griefe when we are inuaded with present calamities; if by faith we are assured of future comforts: neither is there any reason why we should vnmeasurably mourne for earthly afflictiōs, if they any whit further vs in attai­ning vnto heauenly glory. And therfore let vs not in our afflictions fix our mindes on the euils which we suffer, but look higher to the happines which they cause vnto vs; & being to passe (as it were by a narrow bridge) ouer this deepe floud & gulph of worldly miseries, let vs not [Page 568] cast down our eyes to our feete and behold the dangers which threaten to swallow vs; which will but intoxi­cate the braine and hinder our passage; but let vs looke aloft to that heauenly happinesse which as the end of our hopes are set before vs, and so shall we hold a stea­dy course and vndanted resolution in passing ouer with patience these depths of difficulties, and safely arriue at the land of blessednesse.

But our momentany crosses doe not only further our§ Sect. 9. That by our afflictions our heauenly ioy and glory shall be much in­creased. euerlasting happinesse, but also doe much increase it; for the more painfull our labours are in Gods seruice, the more rich shall be our wages; the more laborious and dangerous our fight is, the more glorious shall be our crowne of victory; and the more our sufferings ex­ceed in number and measure, the more shall our ioyes be multiplied and our glory augmented. So one saith,Gregor. Nissen. de prouid. c. 8. that our life is a warfare and this world a place of maste­ries; wherein the best garlands are alotted to them who sustaine the greatest labours. And according to the mea­sure of our affliction shall be the measure of our glorious retribution. The reason whereof is cleare and euident; for the more the Lord increaseth our afflictions, the more he increaseth our strength to beare them; for he is faithfull and will not suffer vs to be tempted aboue our power 1. Cor. 10. 13. but will giue a good issue with the temptation, that we may be able to beare it. And his corrections are trialls to proue vs, and not intollerable burthens to ouerwhelme vs; And therefore the more he multiplieth our griefes and sor­rowes, the more he enlargeth and increaseth our spiritu­all graces, as faith, hope, patience, humility and the rest; that we may be inabled in bearing to ouercome them; and according to the greatnesse of our graces shall be the gloriousnesse of our reward, seeing he crowneth his owne gifts with proportionable blessednesse; and as he aduanceth vs aboue others in grace in this life, so he will exalt vs aboue others in glory in the world to come. So [Page 569] that God measureth our greatnesse according to the measure of our crosses: and our glory according to our graces; whereof it followeth that our greater affli­ctions are signes of our greater grace; and the more we excell in Gods graces now, the more shall we excell in glory, in the day of retribution. Thus one saith, that ourSed & ijsdem flagellis crcuit virtus patien­tia; at{que}, ex dolore verberis aucta est gloriae remunerationis Gregor. moral. lib. 3. cap. 2. patience increaseth with our corrections, and that by the smart of our stripes, is augmented the glory of our re­ward. And this is one principall end why God afflicteth the faithfull, when he spareth the wicked, that their con­flict may occasion their victory; and their crosses may [...]it them for the receiuing of their crowne; whereas he im­ployeth not the other in any seruice, because he is not purposed to giue them any wages, and will not let them suffer with Christ in this life, because he will not haue them to raigne with him in the life to come. Yea this moueth him chiefly to afflict those whom he chieflyAffligimur, ut coronae & premia nobis augeantur: quantum enim tribulationes intenduntur, tantum & re­tributiones am­pliabuntur Chrysost. in illud, modic [...] vino vtere. Inferiora sunt premia inferi [...] ­ribus pugnis; vbi deni{que} for­tia fortibus imperantur, fortiorem for­tior muneris sequitur census. Hieronim. ad aegrotū amicu [...] loueth, and to subiect them to the greatest trialls, who are endued with the greatest graces, because he would fit them for a richer reward, & aduance them to an high­er degree of glory, and happinesse. So one saith, that we are afflicted by God, that our reward and crowne may hereby be increased; and as much as he addeth to our tribulation, so and much more will he adde to our retri­bution. And whereas our great commander bestoweth lesser rewards for lesser conflicts, when he commandeth his valiantest souldiers to attempt and atchieue the most valorous imploiments, it is his purpose for their greater worth to giue vnto them a greater reward. And there­fore noble champions think it to be a disgrace and great disparagement vnto them, when they are imploied in some ordinary seruice, or matched with a weake and contemptible aduersary; because his glory is greatest, which getteth the greatest victory, his deuotion & loue towards God is most zealous and entire who for his sake is content to vndergoe the greatest difficulties and [Page 570] dangers, and then doth our vertue and fortitude shine brightest, when as they triumph ouer the strongest ene­mies: And hee excelleth others in the kings esteeme, who sustaineth the brunt of the battell, and hath his va­lor t [...]ied in the hottest conflict, the might of his vanqui­shed enemies adding much to his victory, and the strength & violence of their repelled incounters, great­ly increasing the glory of his triumph.

Seeing then our light and momentany afflictions, do§ Sect. 10. That the for­mer considera­tion should make vs not only patient but also ioifull in our greatest afflictions: and how by degrees we must ascend vnto this reioi­cing. Rom. 5. 3 not only further our heauenly happinesse, but also aug­ment and encrease it, making our state of blessednesse much more blessed, our excelling ioyes super-excellent; and our crowne of glory farre more glorious; let vs in this faith and assurance not thinke it sufficient to beare those crosses which God imposeth with patience and contentednesse, vnlesse wee can attaine vnto that pitch which the Apostle appointeth vs, and indure all our tri­bulations with thanksgiuing and spirituall reioycing. And this perfection of patience in bearing the crosse our Sauior requireth in his Disciples: namely, that in the day of their greatest perfecutions & afflictions, they should reioice and be glad because their reward is great in heauen. Luk. 6. 23 So the Apostle Peter exhorteth to this spirituall ioy: Dearely beloued (sayth he) thinke it not strange concerning 1. Pet. 4. 13 the fiery triall which is among you to proue you, as though some strange thing were come vnto you, but reioyce, in a [...] much a [...] ye are partakers of Christs sufferings, that when his glory shall appeare ye may be glad and reioyce. And the Apostle Iames willeth vs, to count it exceeding ioy when [...]am. 1. 2. we fall into diuers tentations, because this triall, by in­creasing our graces, augmenteth our glory.

But yet (as I haue before shewed) we must take heed that wee doe not at the first step iumpe into this ioy, re­ioycing in the sight and sense of our afflictions them­selues, which were Stoicall and stockish senselesnesse; or in the sight of our sinnes which haue deserued them, [Page 571] and drawne vpon vs these heauy crosses, which were a testimony of an hard heart and seared conscience, seeing they will not melt and relent in this fiery triall: But wee must arise vnto this height of perfection by steps and de­grees, first lamenting our sinnes with bitter sorrow, be­cause we haue moued our heauenly father in his iust dis­pleasure to chastise and correct vs; and then bewailing our afflictions themselues with moderate griefe, that our harts may be eased by breathing out those sorrows, which if they had no vent would drowne & stifle them. And when by this repentance we are assured of reconci­liation with God, that our sin which is the sting of our afflictions, is taken away; then from this faith must a­rise patience first, and then thanksgiuing and spirituall reioycing, and that not in respect of our crosses them­selues, but in regard of our hope and assurance of that heauenly happinesse, which they seale vnto vs. And this order our Sauiour himselfe obserueth and requi­reth: Verely, verely, I say vnto you, that yee shall weepe Ioh. 16. 20 and lament, and the world shall reioyce, and yee shall sorrow, but your sorrow shall be turned into ioy. And the Apostle Peter noteth, that these were conioyned and interming­led in the faithfull; reioycing in the assurance of salua­tion prepared for them, and heauinesse for a season tho­rough manifold tentations; mourning (if need require) in the sight and sense of our afflictions, and reioicing in Christ with ioy vnspeakable & glorious, as they further vs in rec [...]iuing the end of our faith, euen the saluation of our 1. Pet. 1. 6, 7. 8, 9. soules. And this the Psalmist representeth vnto vs in the similitude of the husband-man, who sowes in teares, and reapes in ioy; weepeth when hee carrieth out hisPsal. 126. 5, 6 seed, but reioiceth when he bringeth home his sheaues: And our Sauiour Christ likeneth vs in this behalfe to a woman in trauell, who in her labour hath sorrow because her hower is come, but as soone as shee is deliuered of the Ioh. 16. 21 childe, shee remembreth no more the anguish, for ioy that a man is borne into the world: For so though wee waile [Page 572] and weep whilest we trauell in paine, through the sharpe pangs of our troubles and afflictions, yet no sooner are we assured by [...]hem of our adoption and saluation, but we presently forget our griefes, and reioice in this, that we are borne vnto God, not onely as sonnes, but heires also to his heauenly kingdome. And this is that true and seasonable reioycing in our afflictions which wee must labour to attaine vnto, first sorrowing for our sinne and chastisement, yet not resting in this sorrow; and then reioicing in the middest of our grieuous afflictions, and not at the first step leaping into this ioy; but considering them not as fruits of sin, nor as scourges in the hand of our displeased father, but as signes of our adoption, and seales whereby our heauenly inheritance is assured (yea improued and bettered) vnto vs; let vs from hence take occasion to reioice, yea to triumph in ioy and gladnesse. For what is the paine of our seed time, in comparison of the profits of our haruest? what is our present smart, in respect of our future ioyes? how small are our griefes being compared with the greatnesse of our glory? what are our earthly sorrowes, to our heauenly comforts? our momentany mourning, vnto our euerlasting reioicing? these feares to those hopes, these sufferings to those so­laces, these paines to those rewards, these light and2. Cor. 4. 17 short afflictions, vnto that farre most excellent and eter­nall waight of glory, which they cause vnto vs? andRom. 8. 18 what are the tribulations of this present time, in com­parison of the glory which shall be reuealed? Let vs therefore with the wise husband-man, not mourne so much to part with our precious seede, as reioice in our expectation of a plentifull haruest; let vs not looke so much to our bodies decaying by afflictions, like the corne which rotteth in the earth before it springeth, but rather consider that by this means we rise from our cor­ruption, first growing like faire greene blades in grace, and then florishing like ripe eares in glory and felicity. [Page 573] Let vs not respect the present losse of our seede, but thinke of the returning of it with manifold aduantage: yea, let vs reioice though wee haue a wet and weeping seed time, and a hard, stormy, and fros [...]y winter, because they are seasonable, and doe the better assure vs of a fruitfull haruest. And (that I may conclude this pointIam cum se [...] queris via [...] Christi, non tibi s [...]culi prospe­ritate [...] promit­tas, per dura ambula [...]it, sed magna promi­sit. Sequere. Non tantum attendere qu [...] iturus es sed quo venturus sis, &c. Aug. in Psal. 36. euarra [...]. with the diuine meditation of a worthy father) whilest we are walking in the way of Christ towards the king­dome of Heauen, let vs not promise vnto our selues the prosperity of the world. The path was hard which he trauelled, but the happinesse great which he promised; follow him therefore, and thinke not by what way, but whither thou art going; for thou shalt suffer temporall aduersity, but it will bring thee to euerlasting felicity. If then thou wilt endure the labour, thou must be still mindfull of the reward; for euen the workman would faint in the vineyard, if hee did not remember the recei­uing of his wages. But if thou attendest vnto that which thou shalt receiue, thou wilt lightly esteeme whatsoeuer thou sufferest, and not thinke thy present paines worthy thy future profits. Yea thou wilt wonder, that so great and rich a reward should be giuen vnto the [...], for such small and easie labour: For we should (brethren) for the obtaining of euerlasting rest, haue vndergone end­lesse paines, and for the gaining of eternall felicity haue endured and suffered eternall misery: but this could not be; for if we should haue sustained endlesse labour, how could there haue bin a beginning for our endlesse rest? and therefore it was necessary that our tribulati­on should bee but temporary, that being ended, wee might come to euerlasting felicity. But yet out of que­stion (brethren) we might haue endured long afflictions, for the attaining vnto this neuer ending happinesse, &c. For if we should haue suffered them the space of a thou­sand yeeres, what is a thousand yeeres in comparison of eternitie? Yea, what proportion is there betweene the [Page 574] longest finite time, and that which is infinite ten thou­sand yeers, yea an hundred thousand; or if ye will, milli­ons of millions, because they haue an end, cannot be cō­pared with eternity. But Gods loue & free mercy herein shineth, in that he would haue our paines not only tem­porary, but also short and momentany: for the whole life of man lasteth but a few daies, and therefore though no pleasures were intermingled with our crosses (as there are many) though we should spend all our time in labour and sorrow, in griefe and torment, in prison and tortures, in hunger and thirst; yet because we continew here but a few dayes, our miseries also would bee but momentany: & after these short sufferings thus quickly ended: we shal receiue an eternall kingdome, endles feli­city, equall glory with the Angels, & an euerlasting in­heritance with Iesus Christ. O how great is our reward for our little labour! we see old souldiers which liue & labour in the wars, euen from their youth vnto old age, and are still subiect to wounds and in danger of death, that they may enioy a few quiet dayes, when their life draweth towards an end, and when old age beginneth to burthen them, who were not burthened with the weight of warre; what hardnesse they are content to suffer, what iourneies and labours, what cold and heate, what watchings and wants, what wounds and dangers they endure with patience, not looking vnto the things they suffer, but vnto those few daies of peace and plen­ty, which they hope to enioy in their olde age, vnto which they know not whether they shall euer attaine or no. And how much more then should wee endure the troubles and miseries of our momentany warfare, with patience and contentednesse, yea with thanksgiuing and reioicing; seeing we are certainly assured, that we shall haue euerlasting rest, after our few daies labours, and most excellent and neuer ending ioy and felicity, after our short sorrowes, and temporary miseries?

CHAP. XXVII.
That afflictions in their owne nature beeing euill and the fruits of sinne, doe not deriue vnto vs all the former bles­sings and benefits; but as they are sanctified vnto vs for these ends by the spirit of God.

BY that which hath been sayd it may ap­peare,§ Sect. 1. That God by his infinite power & wise­dome altereth the nature of afflictions and maketh them profitable vn­to vs. that al the afflictions of the faith­full proceed out of Gods meere loue, seeing in these fatherly chastisements, he wholly aymeth at his owne glory, and their good; and accordingly, through his infinite wisdome & power doth effectually atchieue it, causing many excellent fruits to spring from the tree of the crosse, and vsing our corrections as meanes to de­riue vnto vs many incomparable benefits, both spiritu­all and worldly, temporall and eternall: But least any man should misapply vnto himselfe these comforts to whom they do not belong, imagining that the sole suf­fering of afflictions, will intitle him to the goods of Gods temporary blessings, and the lands and inheri­tance of the heauenly Canaan; or that the crosse hath some vertue in it selfe for the working in vs, or deriuing vnto vs these precious graces and inestimable benefits: we are to know that these are not the fruits of afflictions in their owne nature, but of Gods mercy and loue, wis­dome and power, who by his allruling prouidence doth order and dispose of them that they may be meanes for the conferring of this good vnto vs. For being consi­dered in themselues, they are (as hath beene shewed) [...] the fruits of sin, the euills of punishment, the testi­monies of Gods wrath, the curses of the lawe, and the first flashes of hell sire; and therefore these trees being so euill, must needs be in their owne nat [...]re barren of [Page 576] those excellent fruits of Gods spirituall graces, and heauenly glory, and fruitful only in malicious thoughts, wicked words, and euill works; but God alone to shew the infinitenesse of his wisedome, power and loue to­wards vs, doth change their nature, turuing these stones into bread, and making them fit to nourish in vs all sa­uing graces, which in themselues are more likely to choake and stifle them; that hereby he may shew vnto vs that as in the life of nature, so in the life of grace we do not liue by the sole vertue of ordinary meanes, but by euery word that proceedeth out of his mouth; and causeth this birth and fruit of sinne to kill the mother who brought it forth, this temporary punishment to be­come a fatherly chastisement, whereby we are preserued from the euerlasting punishment of hell fire; these te­stimonies of his wrath to become signes of his loue and seales of our adoption, and these curses of the law and flashes of hell to become euangelicall blessings, and an ordinary and direct way whereby wee may trauell to­wards his heauenly kingdome.

But this will better appeare if wee further consider§ Sect. 2. That afflicti­ons tend to the hurt of the wicked, not making them better but much worse. what fruits afflictions beare in wicked men, when as they follow their kinde, and haue not their nature by any superior power changed and altered. For if we ob­serue them wee shall finde, that their miseries and cala­mities doe not at all profit, but exceedingly hurt them; nor make them any whit the better, but rather cause them to become worse and worse: wee shall see that when they first fall into them they storme and rage with great impatiencie, tormenting themselues more with their owne vnruly passions, and with their strugling and striuing to shake off their yoke, then they are tormented with any sence or smart of the euils which they suffer; and that (looking only vnto secondarie causes) they are caried with mad fury, and desperate malice against the instruments and meanes of their miseries, and thinke of [Page 577] nothing but of mortall reuenge, which if they be vna­ble to execute, they keepe themselues from bursting with rage by bitter railings, wicked reproches, and with damnable curses and execrations. Yea when their calamities still continue, and their hornes are so short­ned that they cannot shew their curstnesse, in wrecking their malice vpō the causes of their crosses, they are rea­dy to murmure against the diuine prouidence, & to taxe it of vniustice, or vnmercifulnes, because they are puni­shed aboue their strength, or more then any other, yea aboue their deserts, and with greater rigour then others who haue much more hainously offended; yea they stick not oftentimes in desperate malice to belch out blas­phemies and horrible impieties against the soueraigne maiestie of God himselfe, and seeke to ease themselues of the smart which they suffer, by bursting out into this railing reuenge, and by casting out of their black and hellish mouthes the poison of aspes, vniust accusations and false aspertions, whereby in the depth of their ma­lice they labour to blemish the beautie of the chiefest goodnesse. Or if their punishments open their eies to behold their nakednesse, and call all their sinnes to their remembrance; and if with the noise or sense of these hea­uie iudgements, their sleeping consciences are awa­kened, and begin to accuse and testifie against them, that they haue not only deserued the miseries which they suffer, but may iustly expect the full vials of Gods feirce wrath to be powred vpon them in this life, and euerlasting tortures and hellish torments in the life to come; then are they filled with horror and desperation, crying out with Caine that their smart exceedeth theirGen. 4, 8 sin, and that their punishment is greater then they can beare, and then either with him they labour to bring a callum or thicke skinne ouer their galled consciences by giuing themselues ouer to all luxurious pleasures and carnall delights, and stop the cry of their inward ac­cusations, [Page 578] with the loud clamour of their sports and merriments, or if their calamities do so hedge them in, that they cannot come at these worldly pastimes, then hauing no helpe in themselues, nor hope in God, they flee from him as from an incensed enemy, and either1. Sam. 28. 8 with Saul they resort vnto witches and wizards, and seeke the diuels helpe for the remouall of those punish­ments which God hath imposed; or being quite for­lorne and vtterly desperate, they do with Iudas becomeMath. 27. 5 their owne hang-men. So that the same fire of afflicti­ons which purifieth the faithfull, like gold, from the drosse of their corruptions; doth vtterly consume the wicked like straw or stubble; the same winde of trou­ble which purgeth Gods good wheate, that it may be fit for his owne vse, doth blow away reprobate men from his presence vpon the face of the earth: The same an­uile and hammer of tribulation, which break and bruise in peeces Gods elect vessels, that being moulten againe they may be framed a new for his vse, do make the ada­mantine hearts of wicked men to become the harder and much more obdurate; the same dosse of misery which is a good antidote and preseruatiue to Gods owne children, to keepe them from falling into the spi­rituall diseases of sinne, is vnto vngodly men deadly poison, bringing them to eternall death and vtter de­struction. The same straight way of affliction and tri­bulation which leadeth the faithfull to the kingdome of heauen, conducteth the faithlesse to hell and condem­nation; and the same bitter potion which keepeth those who haue grace in temperance and sobriety, doth make the gracelesse the more intemperatly to swallow downe the intoxicating cups of worldly vanities. So as we mayLam. 3. 15 say of them, as the Prophet Ieremy in another case of the afflicted Church, that they are made drunke with worme-wood, whilest they labour to sweeten their em­bittered mouthes by drinking vnsatiably of their car­nall [Page 579] pleasures. In al which the saying of Salomon is plain­ly verified, that though a foole (that is a desperate sinner)Pro. 27. 22. & 17. 10. should be braied in a morter, yet his foolishnesse (that is his wickednesse) will not depart from him; and that a reproofe entreth more into him, that hath vnderstanding, then an hundred stripes into a foole.

And this will manifestly appeare by manifold exam­ples;§ Sect. 3. The former point illustra­ted by diuers examples. Exod 8. 15. Cha. 10. 16. 17 Ver. 20. 28. for thus we see that the more Pharaoh was puni­shed, the more his heart was hardned in his rebellion against God; and though to be freed from the sense of present smart, he confessed his sinne and craued pardon, desiring also Moses and Aaron to pray for him, yet no sooner was he repriued from Gods iudgements, but he hardneth his heart, and banisheth Gods seruants out of his presence, vnto whom he had formerly so humbly sued. So Ieroboam profited nothing by that miraculous iudgement of God whereby his hand was dried vp, but howsoeuer for the instant he implored the Prophets1. Kin. 13. [...]. praiers for him, and intreated him kindly when it was re­stored, yet presently he forgetteth this memorable work of God, and returneth as eagerly as before to the pra­ctise of his wicked and abominable idolatry. Thus also it is said of Ahaz, that in the time of his tribulation he did 2. Chro. 28. 22 yet trespasse more against the Lord: for which he is branded with the marke of a desperate sinner, of whom all are to take knowledge (This is King Ahaz:) And of the thiefe vpon the crosse, that he mocked and railed at the LordLuk. 23. 39. of life, when himselfe was neere vnto the pangs of death. Finally the holy Ghost obserueth, that the remnant of men in the world, who had hardly escaped out of the common destruction, like brands pulled out of the fire,Apoc. 9. 20. for all that, repented not of their sins, but continued in their idolatry, murther, sorcery, fornication, and theft: and that others who were tormented in the fiery furnace of Gods iudgement, whilst they boiled in this great heat, Apoc. 16. 9. blasphemed the name of God, who had power ouer those [Page 580] plagues, and repented not to giue him glory. And againe, that others in like case, did bite their tongues for sorrow; Apoc. 16. 11. but withall blasphemed the God of heauen because of their paines and sores, and repented not of their workes. And these fruits and effects so commonly spring from the plagues and punishments of wicked men, that the diuell presu­med vpon manifold experience, that if the Lord would but trie Iob with them, he would blaspheme him to his face. And howsoeuer Gods faithfull seruants, throughIob. 1. 11. the blessing of Gods holy spirit, doe reape from their crosses and calamities far better fruits of grace and glo­ry, (as hath been shewed) yet those other fruits of sinne and condemnation, do so much exceed in numerous multitude; as the smal handful of Gods elect are in num­ber exceeded by the wicked and reprobate.

The which commeth to passe because they neuer looke vp vnto the hand of God striking them, nor vnto§ Sect. 4. The causes why wicked men profit not by their afflicti­ons, but grow worse & worse. their sinnes deseruing these punishments, but rather at­tribute them vnto any other cause which is next at hand and subiect to the senses, then vnto the supreme cause which setteth all the rest a working, and to the defect, disorder or malice of any inferior meanes, then to their owne wickednesse and ill-deseruing. As for example they vsually ascribe all their calamities (in stead of the supreme and highest cause) to destiny, chance and for­tune, as though they might haue lighted vpon any other as well as vpon them, but that it was their hard hap to come in the way when as blind fortune, hauing these af­flictions in her hand, did by hap-hazard stumble vpon them. Sometimes also they attribute them wholly to secondary causes and inferiour meanes, which are more subiect to their senses; to the casuall concurrence of cir­cumstances, which accidentally meeting together, pro­duced these effects; or to their owne ouersight, rashnesse and want of prouidence, whereby if they had foreseene they might haue preuented them. Yea sometimes they [Page 581] ascribe all their miseries to Gods ministers and faithfullExod. 10. 28. people who liue amongst them, affirming like wolues, that it is these lambes of Christ which trouble their wa­ters, as we may see in the example of Pharaoh, who ba­nished Moses and Aaron, out of his presence, as the cau­ses who brought all those plagues vpon Egypt, and in Achab who when the land was grieuously punished with a long famine for want of raine, accused not him­selfe and his owne sinnes, but the Prophet Elias, as the1. Kin. 18. 17. troubler of Israel. And thus the heathen persecuters v­sually accused the christians as the only causes which brought vpon them all their calamities. Yea rather then faile, they will not sticke to flander the Gospell, and true religion of Iesus Christ, as the cause of their troubles and miseries, affirming that there was neuer good world, ne­uer such plagues, wars, wants, and penurious scarcity of all things, as haue be fallen them since this new learning and religion (as they tearme it) was preached among them. Or if Gods iudgements are so fitted both in time and quality to their sinnes, that they lead them (as it were) by the hand to him that smiteth, yet they profit no whit by these stripes, because they haue not the eie of faith, whereby they might behold God as a gracious fa­ther louingly c [...]recting them for their amendment, that they may be saued; but looke vpon him through the glasse of the law, with a guilty eie, as vpon a seuere iudge who punisheth them for the satisfying of his iustice in their present torments, which doe but make way for their euerlasting condemnation.§ Sect. 5. That the pre­sent afflictions of wicked men doe not free them from fu­ture punish­ments, but ra­ther much increase them.

And as wicked men are not bettered by their afflicti­ons in regard of their sinnes; so neither haue they any benefit by them, as they serue to free them from future punishments and euerlasting condemnation. Yea con­trariwise, as they harden their hearts, and make them more desperate in wicked courses, so consequently they i [...]rage Gods wrath the more, and bring vpon them [Page 582] more fearefull iudgements. For it is vsuall with God, when he seeth wicked men contemne his lesser punish­ments,Solos pana a supplicio liberat quos immutat: nam quos prae­sentiae mala non corrigunt ad sequenti [...] perducunt. Gregor. moral. lib. 9. cap. 24. and not apply them to their hearts for their con­uersion and amendment, to proceede like a wise and righteous iudge in the administration of his iudge­ments, & as they multiply their impieties, adding impe­nitencie and hardnesse of heart to their other sinnes, so he also multiplieth their plagues, till he hath vtterly destroied them, according to that threatning denounced in the law; If ye will not for these things obey me, then will I Leuit. 26. 18. punish you seauen times more according to your sinnes. An example whereof we haue in Pharaoh, who not relen­ting when Gods hand was vpon him, nor repenting of his sinnes after so many plagues, was at last with his peo­ple ouerwhelmed and drowned, in the red sea. So when Saul profited not by so many admonitions and more gentle punishments, at last he was crushed and quelled vnder that fearefull iudgement of being his owne exe­cutioner, and became mercilesse to himselfe in his death who in his life had been cruell vnto others. Thus when Ieroboam amended not by the death of his sonne, nor drying vp of his hand; and when Achab repented not, neither for Gods threatnings, nor for the plagues of drought and famine, which were in the land; they were both rooted out with all their posterity, and became fearefull examples of Gods terrible vengeance. And thus when Senacherib repented not of his idolatry after the destruction of his army, nor acknowledged the true God in this miraculous iudgement, he was ouertaken with Gods wrath in the very act of his sinne, and slaine by his owne sonnes, euen whilst he was worshipping his2. King. 19. 37. idolls. Or if the Lord doe not lay vpon the contemners of his afflictions thefe outward and visible punishments he doth certainly inflict vpon them inwardly much more fearefull iudgements, giuing them ouer vnto their owne sensuall lusts, vile affections, and vnto a reprobate [Page 583] mind, to commit all manner of sinne with greedinesse, for the further sealing and increasing of their hellish condemnation. For as sure as God is iust, so assuredly will be seuerely punish this outragious wickednesse; if not in this world yet in the world to come. And their euerlasting torments shall be much more fearefully in­creased, because vnto their other sinnes they haue added cursed security and hardnesse of heart, and haue con­temned Gods righteous iudgements, growing worseQuicquid hic passus fuerit home, si corri­gatur emenda­tio est, si non corrigatur du­plex damnatio est. &c. Chryso. de patient. Iob Homil. vltima Gandeat Chri­stianus in ad­uersis quia aut probatur si iustus est, aut si peccator est emendatur August. Homil. 46. Tom. 10. and worse, and more desperate in their wickednesse, when as they should haue been reclaimed by the feeling of his punishments. In which respect one saith, that all which a man suffers in this life is but a correction if he amend, and double damnation if he be not thereby re­formed: for here he suffereth temporall punishments and hereafter he shall suffer those which are eternall. And a­nother willeth the faithfull to reioyce in aduersitie, be­cause if he be righteous he is tried, or amended if he be a sinner. But (saith he) let him mourne in his afflictions who is not bettered and amended with diuine chastise­ments, and let him feare future punishments, who hath contemned Gods present correction, which he appoin­ted to be the meanes of his reformation.

Yea so farre are afflictions from conferring any good vnto the wicked and reprobate; that sometime they§ Sect. 6. That afflictions sometime for want of a right vse of them, bring no prèsent benefit to the faithfull them selues. bring no present profit to Gods own Church and chosen people. The which commeth to passe either because they doe not rightly beare them, or doe not labour after they are taken away to be better [...]d by them. For we re­ceiue no good by these crosses and calamities when they take vs vnprouided and vnprepared, either hauing a smal and weake measure of those graces which are required to this conflict or rather le [...]ting them lie wretchlesly by vs, not renuing, surbushing & putting them on before we are assaulted with these spirituall enemies Wee profit not by them, when, through our negligence, we do not [Page 584] [...]ooke to the hand that smiteth vs, nor consider that all our afflictions are sent, ruled and disposed, by Gods wise and gracious prouidence, but rest in secondary cau­ses, and ascribe all our troubles to inferiour meanes, which are in truth but Gods bare instruments, in bring­ing vs into these miseries and calamities; wee are not bettered by them, when through our sloth wee doe not examine our selues, search out our sinnes, and acknow­ledge that they are the onely cause of all our smart, but still securely sleepe in them, ascribing our crosses vnto outward accidents, our owne negligence the malice of our enemies, or vnfaithfulnesse of our friends; and also when we are wholly intent vpon our smart and sense of paine, and neuer consider of those gracious ends, which the Lord out of his endlesse loue propoundeth vnto our chastisements.

And finally, wee receiue no good by our afflicti­ons when being deliuered, we take no paines nor care to bee bettered by them; and when wee doe not la­bour to make a profitable vse of them, to forsake our sinnes which were the causes of our crosses, and to draw neerer vnto God by hearty repentance, more zealously and conscionably seruing him in the performance of all holy and Christian duties: but either continue in our sinnes, or after some slight and short reformation, re­turne againe into our former course of wickednesse. In all which cases the faithfull are so farre from receiuing the former benefits and blessings by their corrections, that they do for the present but increase their sinne, and make their temporary chastisements much more sharpe and grieuous. In respect of the former the Lord com­plaineth of his people, that they were not by his cha­stisements brought vnto vnfained repentance, but ra­ther waxed worse and worse vnder his corrections, so he cryeth out by the Prophet Esay: Wherefore should you Esay 1. 5 [...]ee s [...]itten any more, seeing you fall away more and wore: [Page 585] and againe; The people turneth not vnto him that smiteth Chap. 9. 13 them, neither do they seeke vnto the Lord of hoasts. So he complaineth by the Prophet Ieremy, that he had smitten Ier. 2. 30 their children in vaine, because they receiued no correction: namely, in their harts to make an holy vse of it, though it was outwardly inflicted vpon their bodies. And though they reasoned thus: Will the Lord keep his anger for euer? Chap. 3. 5 will hee reserue it vnto the end? Yet hauing thus spoken, they did still euill more and more. And this the Prophet himselfe obserued and lamented in his prayer to God: O Lord (sayth he) are not thine eyes vpon the truth, thou Ier. 5. 3 hast stricken them, but they haue not sorrowed, thou hast consumed them, but they haue refused to receiue correction, they haue made their faces harder thē a stone, & haue refu­sed to returne. And thus the Lord cōplaineth by the Pro­phet Amos, that he had afflicted his people with famine,Amos 4. 6, 8, 9, 10, 11 pestilence, and the sword; yea ouerthrown them as he o­uerthrew Sodom & Gomorrah, reseruing only a remnant, which were as a fire-brand pluckt out of the burning, & yet they returned not vnto him by vnfained and renued repentance. And for the latter it is manifest in the admi­nistration of Gods iudgements towards his children, that if gentler chastisements will not reforme them, he wil vse more sharpe discipline, and if they wil not be re­claimed with his smarting rods, he wil correct them with his stinging whips, and neuer leaue them vntill he haue brought them to some amendment. For so the Lord threatneth in the former places, that because they had not profited by his former corrections, he wold increase their calamities, and deale with them so seuerely, as if they were aduersaries & enemies; that he would makeEsa. 1. 2 [...]. 25. the fire of their afflictions hot inough to burne out their drosse purely, and take away their tinne; that hee would bring vpon them a fearefull destruction, cutting Chap. 9. 14. off from Israell head and tayle, branch and rush in one day; and that hee vvould cause a Lyon out of the Forrest Ier. 5. 6▪ [Page 586] to slay them, and a Wolfe of the wildernesse to destroy them; that a Leopard should watch ouer their Cities, and that e­uery one going out thence should be torne in peeces, because (after all their former afflictions) their trespasses were Ier. 5. 6. many, and their rebellions were increased.

And therfore seeing afflictions in their owne nature, or by any vertue that is in themselues, do not deriue vnto vs those spiritual graces and heauenly blessings, but contrariwise, through our corruption, are fit meanes to increase both our sinnes and punishments; for the attay­ning vnto grace and glory, let vs not thinke it enough to be afflicted in the world; but let vs labour withall to make such an holy vse of our troubles, (humbling our selues vnder the mighty hand of God, bewayling our sins wherby we haue deserued them, and drawing neare vnto God by hearty repentance, and an earnest indeauor of seruing and pleasing him in holinesse and newnesse of life) that they may be vnto vs testimonies of his loue, and so assure vs of all the former benefits. And because afflictions in their owne nature deriue them not vnto vs, but as they are sanctified by Gods holy spirit, and made fit for these purposes by his alone wisdome, power, and loue, therefore let vs continually implore by faithfull & feruent praier his gracious assistance, that by his bles­sing they may be made fit meanes for the working of his graces in vs; and that we may be inabled by his spirit to make such an holy and profitable vse of them, that wee may be fit to receiue them, when as by this meanes hee offereth them vnto vs.

CHAP. XXVIII.
Consolations taken from the subiect place of our afflictions, and from their adiuncts, namely their necessity, profit, breuity and lightnesse, as also from the assistance of our associates.

ANd thus haue I shewed the singular§ Sect. 1. That God hath appointed vs in this world to suffer affl [...]cti­ons; and in the life to come to inherit happi­nesse. consolations which arise from the consideration of the causes and ef­fects of our afflictions▪ now we will proceede vnto other arguments of comfort according to our order propounded, the which arise either from the subiect or adiuncts of our crosses and calami­ties. The subiect place of all our troubles is this world and vale of teares, which is purposly appointed of God to be a place wherein all his Saints and faithfull seruants shall be subiect to many tribulations and miseries; that being by them purged and refined, tried and approued, they may after this life be admitted into those pure andApoc. 21. 27. holy habitations into which no vncleane thing can en­ter; and receiue that crowne and garland of euerlasting happines, with which the Lord hath promised to adorne and honour his owne gifts and graces wheresoeuer hee findeth them. So our Sauiour telleth vs that howsoeuer in him we shall haue peace, yet in this world we shall haue Ioh. 16. 33. affliction; and that whilest we continue heere wee shall weepe and lament, and the world shall reioyce, that we shall sorrow, but our sorrow shall be turned into ioy: and finally, that here wee shall passe our time, like a woman in the paines of childbirth, but in the kingdome of heauen ourvers. 20. 21. ioy shall be so great, because wee are acknowledged of God, as his children, and heires of glory and happinesse, that we shall quite forget our former miseries, as a wo­man [Page 588] forgetteth hir sorrowes in childbearing for ioy that a man is borne into the world. Let vs not then expect in this world our glory and gladnesse, our pleasures and delights, seeing the Lord hath appointed it to be a place of misery, and mourning; let vs not in this show­ry seed-time of sorrow and teares thinke to reape the haruest of ioy and consolation; nor to take our ease and repose in this valley of affliction, which can onely be inioyed in Gods heauenly mountaine. Heere we must shed those teares which there must be dried vp: heere is the house of mourning, and there is the pallace of ioy and reioycing; here is the place of praier, which is most feruent when it floweth from an afflicted spirit; there is the place of praises which are most cheerefull when our happinesse is not distasted with any heauinesse. Finally, here must the Christians life be spent in doing good and suffering euill, and there wee must looke to haue our good workes rewarded, and our sufferings recompen­ced. And therefore let our worldly sorrow worke in vs spirituall reioycing, seeing these pangues and throwes of griefe will bring forth the fruit of heauenly pleasure and reioycing. Let vs not here expect faire weather and the sun-shine of our comfort; for a drie seed-time, will bring but a barren haruest; but let these teares of world­ly sorrow, cause teares of spirituall ioy, because they are now seasonable, and doe but water our hopes, and make our haruest of happinesse much more plentifull. Finally, let vs now mourne, if there be vnto vs no cause of mour­ning; and reioyce if we can finde in this world no mat­ter of reioycing; because they which laugh heere shallIoh. 16. 20. § Sect. 2. That this world is the place of trial and tenta­on, preparati­on and spiritu­all exercise. for euer weep, and they that mourne here shal haue their sorrow turned into ioy.

Now is the time, and this is the place of our triall and tentation, and we must like pure gold be proued before we can be approued, and first passe the fierie furnace, be­fore we can be admitted into Gods treasury: we must [Page 589] like iewils and precious diamonds here indure the ham­mer and anuill, that hereafter wee may bee reserued in Gods heauenly cabinet: We must here be probationers in Gods schoole, that after examination we may be ad­mitted into that happy society of Saints and Angels. And (as one saith) it is a signe, not of an vpright, but ofVirtus gradus ad gloriam: virtus mater glori [...]. Berner. in Na­tali St. victo­ris. a peruerse minde, to desire glory, before we haue exer­cised and shewed our vertue; and to couet the garland, before we haue ouercome in wrastling: which glory, being vndeserued, where there is no vertue, is preposte­rously affected, and dangerously attayned. Now is the time of our preparation, when as wee must be washed, trimmed and dressed, that wee may be fit to meete our bride-groome; and after this life shall be the solemni­zing of our mariage; and therefore wee must not heere expect our solace, and delight; but hereafter when wee shall haue the fruition of our husband, and those hea­uenly habitations which he hath prepared for vs. Here we must be purged from our chaffe of corruption, that like pure graine we may be laid vp in garners of blessed­nesse; and therefore we must not now looke for rest and farre weather: but to be tossed and turmoiled with the winde and fan▪ Now is not the time of feasting and pampering our selues with carnall pleasures, but of fast­ingNun quid enim mactādi sumus quod nos ipso [...] saginemus? quid tantam vermibus men­sam apponis? quid matorem agis saniem? quid ad omnia temetipsum reddis inuti­lem? Chrysost. Homil. ad pop. 54. Tom. 4. and mourning, seeing our bride-groome is absent from vs▪ but then are we to expect these reuels and de­lights, when he commeth againe to solemnize our nup­tials. And those (as one faith) who here fat themselues with worldly: fulnesse, doe but fit themselues for the slaughter, and prepare a more dainty banquet for the crawling wormes. This world is the Theater which is appointed for the exercise of masteries; and therefor we must not here looke for ease and pleasure, seeing none obtaine the prize of blessednesse, but those who haue so runned, wrastled and contended, that they haue also ob­tayned the victory: [...] not like [...] lo [...]els heere [Page 590] expect full tables, soft beds, sweet bathes and such likeAliud est qui­etu tempus, hoc aerumuis deputatum est atque sudori­bus, nullus vbi ad certamen se exuit vnc­tusque est, re­quiem quarit Chrysost. in 2. Tim. 3. Hom. 8. 2. Tim. 2. 5. effeminate delights in the place of our exercise; but like valiant champians, hauing in stead of costly clothing, our naked bodies couered with dust and oyle, we must wrestle in the heate of the sunne, and with much sweat and labour obtaine the garland; for as the Apostle tel­leth vs, If any man striue for a mastery, he is not crowned, except he striue as he ought to doe. Here man is ordained to labour, and rest is not to be expected till we keepe an euerlasting sabbath vnto God in the heauenly Canaan; now we are appointed to take pains in Gods vineyard, and we must not looke for our reward, before with our labour we make an end of our liues, and (as the Apostleverse. 6. telleth vs) we must like good husbandmen take paines in this seed-time, and hereafter wait for the fruits of har­uest; and not be dismaied, though wee be tyred with troubles and sweat at our labours; seeing they are much sweetned with this consideration, that they are so seaso­nable. Now is the time of our exile and banishment, and what comfort or contentment can be expected till wee be admitted to the presence of our king? In this world wee are sayling as in a sea of miseries; and there­fore we must not thinke it strange, if one waue of affli­ction doth follow in the necke of another, if wee be still in danger of cruell Pyrats, rockes, and wreckes, shelues and sands, stormes and tempests, nor expect ease and rest, safety and security, before we arriue at the hauen of happinesse. This world is appointed by God to be the place of our affliction and punishment; and therefore we are not foolishly to imagine that wee shall finde it a Paradize of delights; nor to be discouraged if we meete with troubles and miseries, seeing it well sorteth with Gods ordinance, who hath appointed that we should bee crossed on earth, that wee may bee crowned in heauen.

Here is not our country, and the place of our perpe­tuall§ Sect. 3. [Page 591] aboad; and (as the Apostle saith) here wee haue no That this world is the place of our pilgrimage and therefore we must looke for pilgrimes entertaine­ment. Heb. 13. 14. 1 Pet. 1. 4. Ioh. 18. 36. continuing city, but we seeke one to come, euen the hea­uenly Canaan and new Ierusalem, where an inheritance immortall, vndefiled, and that fadeth not away is reserued for vs. Here we are not Citizens and free denizens, see­ing the kingdome of our soueraigne is not of this world; and therefore we are not here to looke for our priuiled­ges and prerogatiues; but we are in the earth pilgrims and strangers, and consequently like men of that quali­ty, we must make account to be daily subiect to many miseries and indignities, and expect our happinesse when we come safly to our home. Our pouerty must not much trouble vs: for who desireth in his pilgrimage and trauels to carry his wealth and riches about him? onely let it content vs, if wee haue sufficient to defray our charges, & to supply necessaries in our iourney, and then expect to inioy our riches and chief treasures, when as we safely arriue in our heauenly country. Wee must not lay it much to heart, if we finde hard entertainment in the world, and be not esteemed and accounted of ac­cording to our worth and desert; for we are not at home among our friends and kindred, where we might expect such kindnesse, because they know our state and quali­ty; but in our pilgrimage, and at our Inne, among stran­gers who are vnacquainted with our persons and con­dition; and who examine not our vertues, but our pur­ses and outward pompe; not what we haue in our owne country, but what wee carry about vs, and measure all their respect and seruice vnto vs, by that profit and be­nefit which they may receiue from vs. And who careth much for hard vsage in his Inne, where he is to remaine but one night? Who looketh for respect and duty in a far country where hee trauelleth, or careth for vnciuill entertainment among those who know him not, al­though hee be a man of great place and esteeme in his owne country? our toilesome siues and wearisome la­bours [Page 592] must not much grieue vs, seeing they are so suta­ble for the life of a Pilgrime, who prepareth himselfe to take paines in his iourney and beareth it with patience, though he be sometimes tyred in his trauels, then only expecting rest and sweet repose, when he safly arriueth at his owne home. Yea we must not be much vexed, if in this life we receiue wrongs and iniuries, and if we be robbed and spoiled through violence and vniust oppres­sion; for it is not strange with trauellers to fall into the hands of theeues and robbers, especially when they tra­uell in barbarous countries or in the dominions of pro­fessed enemies. But herein is both their and our comfort, that they can only spoile vs of some small trifles, which we carry about vs, whereby we only sustaine some pre­sent want and misery in the short time of our trauels; but cannot take from vs our inheritance, our principall iewels and chiefe treasures, because those are safely re­serued for vs in our heauenly country; and we shall cer­tainly enioy them when wee haue finished our pilgri­mage. And with this argument of consolation Abra­ham strengthened his faith and patience in all the mise­riesHeb. 11. 10. which he indured in a strange country, because hee looked, not to his present condition, but for a citie hauing a foundation, whose builder and maker is God.

Finally, this world is appointed of God to be the§ Sect. 4. That this world is the place of our warfare, and therefore we must ex­pect conflicts, and the hard vsage of poore souldiers. Chrysost. in Math. 20. Homil. 34. place of our warfare, wherein wee must combate, not onely against Sathan and our owne flesh, but against all other enemies of our saluation; and wee are not to ex­pect our crowne, and to triumph in happinesse, till wee haue finished our fight and obtained victory. For (as one saith); Christ Iesus hath built the whole Vniuerse, like an house of three stories, namely Hell, Earth and Heauen: appointing the earth for warriours, Hell for the conquered, and Heauen for those who obtaine the victory. Hee hath not promised peace, but hath denounced war whilest we continue in this life, [Page 593] reseruing secure peace & quiet rest for his heauenly king­dome. And therefore (as one saith) if we here seek peace,Omnis hom [...] requiem quaeri [...]! bonam rem quaerit sed non in regione sua. Non est pax in hac vita, in caelo nobis promissum est quod in terra quaerimus. Au­gust in Psal. 48. enarrat. we seeke a good thing, but we do not seek it in the place where it is to be found; for there is no peace in this life; and in vaine do we seeke for that vpon earth, which is only promised in heauen. Now valiant souldiers in the time of warfare doe not set their minds vpon ease and sloth, vpon soft beds & dainty fare; they do not take care for soft & costly raimēt, nor to haue about them aboun­dance of riches: but they are wholly transported with a desire of victory, and to this end endure with patience all pains & labor, fare coursely, & lie hardly, & either watch the whole night, or make the earth their bed, their helmet a pillow and the skie their canopy; expose themselues to desperate dangers, and with patience suffer many wounds and foiles, that they may in the end obtaine the victory. Yea euen Kings themselues who in peace aboūd with plenty and pleasure, in the time of war accustome themselues to hardnesse, because it best fitteth this sea­son; making them more valiant and hardy; and (which is the end of all) much more able to ouercome their ene­mies. And therefore though our future estate be neuer so great, as being the sonnes of God, and heires appa­rant of his glorious kingdome, yet seeing we are now in the place of our warfare, let vs with patience endure all hardnesse, paines and pouerty, as best sorting with our present condition, and not expect ease and idlenesse, wealth and dainties, worldly pleasures and carnall de­lights, which would effeminate our minds, and vtterly disable vs to withstand our enemies. We are Gods soul­diers, and it better becommeth his worthies to be in the field, then in the garrison; in a painfull march, then in a soft bed; wel armed, then gorgeously clothed, and assaul­ting their enemies with manlike courage, then to spend their time, like carpet-knights in feasting and reuelling. Here we must looke for impregnable forts and strong [Page 594] holds, and expect stately buildings and rich furniture in the new Ierusalem; here we must labor, fast and watch that there we may feast, reioyce, and take our ease; here we must endure many miseries and afflictions that there we may enioy all glory and happinesse; here we mustInterim sane premi magnis quam perimi videtur vtibus, & sustinere pondus clypei & loricae quam maligni taculis igne [...] vulnerari. Bernard de dedicat. Eccle siae serm. 2. fight and obtaine the victory, that there we may tri­umph in blessednesse, hauing a crowne for our helmet, a scepter and palme, for our sword and speare; glorious garments and gorgeous clothing, for our heauy shield, and steely brestplate. For it is better for the present to be a little pressed with the waight of the armor, then to pe­rish by lying open to the wounds of an enemy; it is bet­ter to beare the waight of a shield or brestplate, then to be pierced with the fiery darts of the euill one. And this allegory and argument the Apostle vseth to perswade Ti­mothy to the patient enduring of the crosse. Thou there­fore 2. Tim. 2. 3, 4. (saith he) suffer affliction as a good souldier of Iesus Christ. No man that warreth intangleth himselfe with the affaires of this life, because he would please him, who hath chosen him to be a souldier. And afterwards he propoun­deth himselfe for an example of this precept; in that he did not couet after the crowne, till like a valiant soul­dier, he had fought this spirituall battaile and obtained the victory. I haue fought (saith he) a good fight, and haue 2. Tim. 4. 7, 8. finished my course; I haue kept the faith, from hence forth is laid vp for me the crown of righteousnes. To conclude this point, the Lord hath appointed this world as a valley of misery & mortality wherein we are to liue a dying life, or liuing death, till being throughly mortified both in body and soule, we may by mortality attaine vnto im­mortality, by corruption vnto incorruption, and by a temporary death find a way vnto life euerlasting. For our liues are in a continuall consumption from the time of our birth, and the faster we grow the faster we decrease, the more is added to our liues, the more they are dimi­nished; and the more the number of our daies is multi­plied, [Page 595] the more it is abated, because what is annexed to the time past, is subscribed and taken away from the time to come. And therefore seeing there is no way to im­mortality vnlesse here we be subiect tomortality; no way to liue and raigne with Christ, vnlesse in this world we2. Tim. 2. 11. 12 suffer and be dead with him, let vs not dreame of a flou­rishing estate, pompe and earthly prosperity whilst we cōtinue here, but prepare our selues by the crosse to at­taine vnto the crowne, by the vale of misery to ascend vnto the mountaine of glory; and by temporary death and destruction to passe vnto saluation and euerlasting happinesse.§ Sect. 5. Consolations taken from the necessity, profit, short­nesse and light­nes of our afflictions.

And these are the comforts which arise from the sub­iect place of our afflictions; besides which there are other consolations, which may be gathered from their ad­iuncts and properties, as from the necessity, benefit, bre­uity and lightnesse of them. For first, our afflictions are necessary in respect of Gods decree, by which they are inseparably annexed vnto our election, vocation, and sal­uation; for those which he knew before he hath also prede­stinated Rom. 8. 29. to be made like vnto the image of his sonne, whom he appointed first to suffer, and so to enter into his glory. Luk. 24. 26. So the Apostle telleth vs, that we are hereunto called; for Christ also suffered for vs, leauing vs an example that we 1. Pet. 2. 21. should follow his steps. And our Sauiour teacheth vs, thatMath. 7. 12. 13 Act. 14. 22. we must by this strait gate and narrow way, enter in­to his glory; with whom his holy Apostle according, saith, that we must by many afflictiōs enter into the kingdom of God. Secondly they are most necessary in this state of corruption in respect of vs, that by these wholesome corrections we may be contained in our duty and re­strained from sinne; in which regard that is truly verified of vs, which we vsually say of our little children, name­ly, that there is a greater necessity of our corrections, then of our meat & drink, seeing the want of the one ten­deth but to the temporary destruction of the body, but [Page 596] the want of the other indangereth vs to the euerlasting condemnation and vtter perdition both of body and soule. For if the Lord should continually cocker vs with worldly blessings, and let vs neuer feele the smart of his chastising hand, we would quickly forget and contemne him, neglect his commandements, securely goe on in sinne, and grow wanton in our wickednesse. The vtility also and profit of afflictions is (as hath been shewed) ex­ceedingHeb. 12. 11. great, seeing the Lord vseth them as the ordina­ry meanes of strengthning and increasing in vs all his fanctifying and sauing graces, of conferring vnto vs ma­ny temporary and worldly benefits; and of furthering and aduancing our glory and euerlasting happinesse in his heauenly kingdome. For the attaining of which in­comparable blessings respecting both this life and the life to come, we are not bound to beare a proportionable measure of misery and tribulation; for these afflictions which through Gods mercy bring vnto vs these vnvalu­able graces, and vnmatchable waight of eternall glory, are in respect of their burthen light, and easie to be born; and for their time, momentany, and but of short con­tinuance; All which points haue in the former part of this treatise been so cleerly proued, that I shall not need here any further to insist vpon them.

Yea such is Gods loue and mercy towards vs, that though the afflictions which he layeth vpon vs be but [...] Sect. 6. That God apprinteth his holy Angelis to assist vs in our afflictions. light, momentany, and in their owne nature easie to be borne, yet hauing respect to our wonderfull infirmity and great weaknesse, he neuer suffereth vs to beare the [...] alone; but he alwaies appointeth vnto vs copartners and assistants, who by their helpe keepe vs from fainting, either by taking from vs part of our burthen, when it is too heauy for our little strength; or by encouraging and comforting vs when wee are dismaied, or final­ly by beating and sustaining part of the waight, that it may not oppresse and ouerwhelme vs. For first the Lord [Page 597] giueth his holy Angells charge ouer vs; to assist and compasse vs about, to preserue vs in all dangers, and to keepe vs in all our waies, that no other crosses befall vs then those which he hath appointed, nor yet in any greater measure, then that which in his wise prouidence he hath alotted vnto vs. For as the Angells ministred vnto our head Iesus Christ at all times, but especially in his greatest trialls and afflictions, as namely after that conflict of tentation with sathan our spirituall enemy,Math. 4. 11. Luk. 22. 43. and in his bitter agony, when as an Angell appeared from heauen to comfort him; So doe they by the appointment of our common Lord and master attend vpon vs who are his members, to preserue, defend, strengthen and com­fort vs, that we may not faint and faile through our na­turall weaknes vnder the burthen of the crosse. Thus the Psalmist saith, that the Angell of the Lord encampeth Psal. 34. 7. round about them that feare him, and deliuereth them. And againe, He shall giue his angells charge ouer thee to keepe Psa. 91. 11. 12. thee, in all thy waies; they shall beare thee in their hands, that thou hurt not thy foot against a stone: the which as it is principally to be vnderstood of our head Iesus Christ, as himselfe applieth it, so likewise it belongeth to all those who are the true members of his body; as it may appeare by manifold examples. Thus the Angells atten­ded vpon righteous Lot to deliuer him, and his out ofGen. 19. 15. the common destruction of Sodome and Gomorrah. And an whole host of them encamped about Iacob when heChap. 32. 12. feared his brothers armed rage; which at all times were ready (as he saith elsewhere) to deliuer him from all euill.Chap. 48, 16. Thus the Angell of God standeth between Israell and the hoast of the Egyptians, persuing them, and preseruethExod. 14. 19. them from being ouertaken by that imminent danger. And afterwards the Lord sendeth him before them toCha. 23. 20. 23 & 33. 2.. keepe them in their way, and to bring them to the place which he had prepared: casting out al their enemies from before them which opposed against them. Thus an [Page 598] whole army of these holy Angells encompasse the Prophet Elisha, and his seruant round about, to preserue2. King. 6 17. them from being destroied by the hoast of the Aramites. So an Angell of God preserueth the three children in the fiery furnace, and Daniell in the Lions den. And thus byDan 3. 25. & 6. 22. Act. 12 7. the ministery of Angells Peter is deliuered out of prison; and Lazarus is carried into Abrahams bofome. And howsoeuer the faithfull haue not in these daies such visi­ble apparitions of these heauenly spirits, nor such mira­culous deliuerances from dangers by their ministery; yet Gods loue and care ouer his Church being now as great as in former times; their diligence and watchfulnesse is no lesse to safegard and preserue from all perills, and to comfort and vphold in all afflictions those who are so deere to their Lord and master. And therefore if in all griefs and miseries it be a great comfort vnto vs to haue the company of some able and louing friends, which haue both some power and will to succour and relieue vs; how sweet and comfortable is this happy society of the holy Angells to those who being afflicted doe by faith apprehend their continuall presence, feeing with­out all comparison they are more powerfull and wil­ling, then our most potent friends, to comfort and pre­serue vs in all our extremities.

But it will be much more comfortable vnto vs if we§ Sect. 7. That in all our afflictions we haue Christ an assistant and copartuer with vs in our griefes. Math. 28. 20. further consider, that we haue in all our afflictions not only the fellowship and assistance of Angells, but also of Iesus Christ the Lord of Angells, who according to his gracious promise is with vs vnto the end of the world; and that both as our King to preserue vs from dangers, protect vs from enemies, and to gouerne, guide and measure out vnto vs a burthen of afflictions propor­tionable to our strēgth; and also as our head to condole▪ and compassionate our griefes, and to ease vs of the irk­somnesse of our load by bearing the greatest part of the waight thereof with his owne most powerfull strength. [Page 599] For not only hath he learned pity and compassion by suf­fering the like afflictions in the body of his flesh, and inHeb. 2. 18 & 4. 15. 16. & 5. 2his state of humiliation as the Apostle teacheth vs; but also now in his state of glory, as our head he suffereth in vs who are the members of his body, accounting our af­flictions his afflictions, and our smart his owne paine, as appeareth in that speech to Saul, Saul Saul, why persecu­test thou me? And to the faithfull at the day of iudge­ment:Act. 9. 4. I was an hungred and ye gaue me meat, I thirsted and ye gaue me drinke, I was a stranger and ye lodged me, I was naked and ye clothed me; I was sicke and ye visited me, I was in prison and ye came vnto me. And when they asked, when they saw him in this afflicted estate, he answereth, verily Mat. 25. 35. 40 I say vnto you, in as much as ye haue done it vnto one of the least of these my brethren, ye haue done it to me. And here­of it is that the sufferings of the faithfull are in the scrip­tures called the sufferings of Christ; Because as they suffered with him in his passion as being their head and surety, and satisfied Gods iustice for their redemption and iustification; so he suffereth with them in their af­flictions as being his members, with his strength and po­wer so assisting them, that they doe not ouerwhelme and consume them, but only tend to their sanctification and the purging and purifying them from thei [...] sinne and corruption. Thus the Apostle saith, that euery where we 2 Cor. 4. 10. beare about in our body the dying of our Lord Iesus, that the life of Iesus might be made manifest in our bodies. And else­where more plainly: Now reioyce I (saith he) in my suffe­rings for you, and fulfill the rest of the afflictions of Christ Col 1. 24. in my flesh, for his bodies sake which is the Church. So the Apostle Peter exhorteth the faithful toreioice in the fiery1. Pet 4. 13. triall in as much as they were partakers of Christs suffrings. And hereof it is that our sauiour Christ calleth that portion of afflictions which hee allotteth vnto vs, and exhorteth vs to beare, his yoke (take my yoke on you, and learne of me) not only because he imposeth it, but also [Page 600] as our yoke-fellow doth beare the greatest part of the waight: For, as when two Oxen which are far vnequal in their bignesse are yoked together, the heauiest part of the loade is borne by the tallest and strongest, the yoke scarce touching the necke of him that is least and low­est; so is it betweene Christ and vs, in regard whereof hee encourageth vs to ioine with him in bearing this burthen, because his yoke is easie and his burthen light; Mat. 11. 29. 30 he who is high and mighty sustaining the chiefe waight, and keeping it with his omnipotent power, that it can­not oppresse and ouerwhelme vs. The consideration whereof may minister vnto vs singular comfort in all our crosses and calamities; seeing wee haue such a co­parture and assistant in bearing all our afflictions, who is able and willing to vpholde vs when wee are ready to sinke, and to comfort vs when we are ready to faint; for as the sufferings of Christ abound in vs, so our consolation 2. Cor. 1. 5 aboundeth through Christ; and as he addeth to the waight of our burthen, so also to our strength, in as much as we may say with the Apostle, that though wee be neuer soPhil. 4. 13 feeble in our selues, yet we are able to doe all things, tho­rough the helpe of Christ which strengtheneth vs. Yea, herein we may reioice, in that though our burthen b [...]e neuer so great, yet it is impossible that we should sinke and fall downe flat vnder it; for as the lesser and weake Oxe, drawing in the same yoke with one which is much bigger and stronger, cannot fall because his fellow sup­porteth him, by reason of that coniunction which is be­tweene them, vnlesse he should also pull him downe to­gether with him; so neither can wee, being yoked and vnited vnto Christ our head, in a farre nearer and more inseparable vnion, sinke vnder our burthen, seeing he is al-sufficient to holde vs vp, and cannot bee pulled downe with the greatest waight. And as by vertue of this spirituall vnion with Christ, hee as our head doth partake with vain all our afflictions, so also all his saints [Page 601] and faithfull seruant do communicate with vs in them, as being fellow members of his mysticall body: for as when any part of the naturall body is vexed and pained with any infirmity, all the rest doe simpathize in these sorrowes, and by mutuall compassion and fellow-fee­ling do partake in these griefes; so is it in the spirituall body of the Church. By reason whereof great com­fort redoundeth to euery particular member which is thus afflicted; not onely because the burthen is made much lighter which is borne vpon so many shoulders; but also because from this compassion, do issue most fer­uent and effectuall prayers of the whole Church▪ wher­by they commend all the afflicted parts of their body to Gods speciall care and prouidence, to be vpheld and preserued by him in these their distresses, the which are most powerfull to preuaile with God, for the obtaining of helpe and comfort; for if the prayer of one faithfull Iam. 5. 16▪ man auaileth much if it bee effectuall and zealous; then how much more the prayers of all the saints when they are ioined together?

Finally, we haue in all our afflictions God himselfe present with vs to assist and support vs; for as by his most wise and gracious prouidence, he appointeth vnto the faithfull their afflictions for their triall or chastisement, so thereby he is present with them and watcheth ouer them, that he may support and strengthen them when they are ready to faint and fall, according to his graci­ous promise whereby he hath assured them, that hee will not suffer them to be tempted aboue their power, but wil 1. Cor. 10. 13▪ giue a good issue with the tentation, that they may be able to beare it. But of this I shall haue occasion to speak more hereafter.

CHAP. XXIX.
That we may receiue much comfort, by comparing our lesser and lighter afflictions, with those greater and heauier which Gods dearest saints haue felt and suffered.

ANd thus haue I shewed what arguments§ Sect. 1. That it hath alwaies been the portion of the faithfull to endure in this world misery and affliction, and first that our father A­dam endured great afflicti­ons. of consolation do arise from our affli­ctions, being simply considered in them­selues with relation to their causes, ef­fects, subiect, and adiuncts: now wee are, according to our order, to intreate of those comforts, which arise from them as they are compared with the afflictions of others, or with those heauenly and euerlasting ioyes, which these short and light afflictions do cause vnto vs. Concerning the for­mer, we may receiue much consolation, if we compare our crosses, either with the greater afflictions which Gods dearest children haue suffered before vs; or with those miseries and punishments which are inflicted vp­pon the wicked both in this life and in the life to come. And for the first, if we looke into the booke of God we shall finde, that it hath been the porti [...]n of all the faith­full, to indure in this world miseries and afflictions; and that they haue not only sipped and tasted of this bitter cuppe, but as they haue exceeded in grace, so they haue drunke a farre deeper draught then wee, in this vnplea­sant potion. For to beginne with our great grand-fa­ther Adam, what miseries did he indure in his whole life, partly through the remembrance of his lost happi­nesse, and partly through the pressure and vexation of present afflictions. For he, who formerly passed his time in pleasure and delight, and abounded so in Gods bles­sings that he wanted nothing which his heart could de­sire, must now labour in a new plantation for the furni­shing [Page 603] whereof all things were to be inuented, and all necessaries to be prouided; now the earth which for­merly brought foorth all good fruits of it owne accord, being for his sinne subiect to the curse, bringeth forth nothing but briars and thornes, vnlesse it were tilled and manured with his toilesome labour; nowe he who formerly liued at ease, if he will haue his penury relie­ued, and obtaine necessaries for the sustaining of his life, must buy them with his sweat, spend part of his bodily substance, that he may nourish the rest, and waste his strength that he may preserue it. Now he who needed nothing, needeth all things, and hath no body to com­fort him in his miseries, but she that caused them; none to helpe him in his wants but she who helped him to fall into them. He is indeed Emperor of the world, but hee hath no subiects to obey him; he is Lord of all, but he hath no seruants, no not for the basest offices. If he will cat the fruits of the earth, he must be his owne husband­man, his owne purueier. If he will haue clothes, he must be his owne tailor, and make them before he can weare them; if he will haue a lodging, to keepe him from the bruit beasts and the violence of the weather, there is no man to build it vnlesse he will be his owne carpenter and tent-maker, and in a word if he wil haue the pleasure of any earthly necessary, he must first endure the paines of getting and procuring it. Yea afterwards when he expected the comfort of society, and hoped to haue all his other miseries sweetned with the pleasure of his posterity, his hony is turned into gall, and there, as hee thought to haue found his chiefe contentment, he fin­deth his greatest crosses and calamities. For his dearest sonne Abel is cruelly murthered, and his other sonne Cain the first borne like a butcher or hangman imbru­eth his hands in his innocent blood. And so by the death of the one he is depriued of his comfort, and by the life of the other he endured a greater crosse: For he seeth [Page 604] him a vagabond, a reprobate, an enemy to himselfe, and the whole Church of God, and whilst he liued, dead in his sinne, obnoxious to Gods wrath, and as it were all ready adiudged to eternall condemnation. Now what a griefe was this to consider that his first fruits should of­fer himselfe to the diuell, that the heire of the world, should be the sonne of perdition, and the first that should hansell the fire of hell. But aboue al these worldly crosses he was pressed with the burthen of his owne sinne, which was the cause that brought all the rest vpon him, and the very sting that made all his paines truely pain­full, and all his other miseries out of measure miserable. For he who was holy and righteous according to Gods image, now looking into the glasse of the law of nature, seeth himselfe made by himselfe most vgly and defor­med; he seeth himselfe spoiled of the inestimable treasurs of Gods gifts and graces, and that himselfe was the theefe who had thus robbed him. He seeth nothing in him but the guiltinesse and filthinesse of sinne, ignorance in the place of knowledge, peruersenesse in stead of obe­dience, & hatred of God in stead of loue. And one while he is filled with griefe whilst he considereth his losse, and another while with anger against himselfe as being the cause of all his misery. Wheresoeuer he looketh he findeth cause of lamentation; but yet when he is about to complaine on those who haue brought him into these miseries, his owne conscience apprehendeth himselfe as the malefactor, and he hath nothing to crie out on but his owne sinne. The like afflictions were that part of his posterity, which fered God, subiect vnto; for in that short story of righteous Abell, who was his true heire in ver­tue and godlinesse, there is only mention of his birth, sacrifice and slaughter, his seruing of God giuing the oc­casion vnto his wicked brother to resolue vpon and ex­ecute that bloody designe. So whilst the posterity of Cain [...] flourished in the world, built cities, inuented mu­sicke [Page 605] and spent their time in carnall pleasures; Sheth and his progeny were obnoxious to their tyranny, and op­pression,Gen. 4. being innocent lambes among rauenous and cruell wolues. Thus also Noah the preacher of righteous­nesse had his life made bitter vnto him with many and grieuous afflictions; for what great paines did he take in building the arke? vnto what scoffes and skornes, mockes and stouts was he subiect, when as the wicked of those times did see him to vndertake (in their opinion) such a fruitlesse taske and vselesse labour? with what sorrow was he oppressed when he saw his ministery con­temned and vnprofitable to his hearers, and when after­wards he beheld Gods goodly workmanship defaced, the creatures destroied, all mankinde, and among the rest his friends, kindred and acquaintance drowned and ouerwhelmed in that vniuersall deluge? what a close and noysome prison was the Arke vnto him, for the space of ten moneths together, when as being constrai­ned to lodge amongst so many bruite and filthie beastes, he could not chuse but be almost choaked and stifled with their filth, excrements, and stinking sauours? And to say nothing of those innumerable miseries which he must needes endure in the new plantation and rennoua­tion of the world, what a corrasiue must it needes bee vnto his heart, to be scorned by his owne sonne, when as he considered that his sinne gaue occasion vnto it? what a torment was it to his minde to thinke that a­mongst all men three only besides himselfe, had escaped the flood, and that now one of them was drowned in a flood of wickednesse, which would carry him dead in sinne vnto the sea of endlesse perdition?

After the flood wee see Abraham the father of the§ Sect. 2. Of the afflicti­ons of Abraham the father of the faithfull. faithfull subiect to the like or greater afflictions. For by Gods commandement hee is inioyned to leaue his own country, his friends, kindred and acquaintance, which are as deare vnto a man as his life, and to spend his daies [Page 606] in a voluntary banishment, in a strange land, among a barbarous nation, who were grosse idolaters, and pol­luted with all maner of abominable wickednesse, where euery day his soule was vexed with their grosse impie­ties, the sight whereof was as grieuous as death it selfe.Gen. 12. 1, 2. The which country, though it were promised vnto him as the reward of his faith and obedience, yet in respect of fruition, he was for the present but a titular king on­ly, without land or subiect, hauing not so much as a foot of his inheritance in present possession. Neither doth it giue vnto him any great comfort in the full assurance of future fruition, seeing he found such security and penu­ry in it, that hee was faine to leaue it for want of bread, and to flee into Aegypt to seeke releefe. And beingvers. 10. come thither he is constrained (through the wickednes of the people) for the safeguard of his life to suffer his deare Sara to be taken from him, which could not be much lesse grieuous vnto him, then the separation of his soule and body, and to redeem his life from famishment by prostituting his beloued wife to be defiled by awic­ked infidel. Out of which dangers he was through Gods gracious prouidence no sooner escaped, and againe re­turned to his owne home, but there fell out such impla­cable contentions, between his, and Lots seruants, that he hath no meanes to preserue peace and loue berweene them, but by parting with his deare nephew, who was then in the place of a sonne vnto him, and the chiefe stay and comfort of his life, confining himself vnto that partGen. 13. 7, 8. of the country which he refused, though by a donation from God he was Lord of all. Vpon which parting hee presently heareth of the ouerthrow and captiuity of his beloued kinsman, and is constrayned to redeem his life, and liberty with the hazard of his owne. AfterwardsGen. 14. 12, 14. God maketh a gracious promise vnto him of a nume­rous posterity, and that in his seede both himselfe and all the nations of the earth should be blessed, when as [Page 607] yet he had no child, which promise was so long deferred vntill in naturall reason it seemed impossible to be per­formed, by reason of Sarahs barrennesse, and therefore beleeuing the thing promised, but staggering in the manner how it was to be accomplished, hee harkeneth vnto his wife, perswading him, that seeing there was noGen. 16. 2. hope of issue by her, he would take vnto him Hagar his maide, that out of her might spring this numerous po­sterity. By whom he no sooner had a sonne▪ but all his comfort is crossed through their bitter contentions, which could no otherwise be pacified but by granting an ouer-ruling power vnto Sarah, which shee excerci­sed with such rigor, that his late espoused wife and one­ly sonne as yet vnborne forsake him and flee away: vp­onGen. 18. & 19. her returne hee is afflicted with care and feare ouer his nephew Lot, labouring for his preseruation out of the common destruction of Sodom [...] and Gomorrah; and soone after he is constrayned to leaue his habitation, and to dwell as a stranger in the land of Gerar, where theGen. 20. 2. second time his beloued Sarah is taken from him, and in great danger to be defiled by Abimelech, the King of the country. At last Isaac is borne vnto him, of which ioy, least he should surfet, it is embittered with an vnex­pected accident; for the sonne of the bond-woman scoffeth and scorneth at the child of promise, which be­ingGen. 21. discerned by Sarah, he is faine to giue her satisfaction by sending Hagar and his yong sonne Ismael wh [...]m he dearely loued, into perpetuall banishment. An [...] now when after this losse he had no comfort left but us deare Isaac, he is by Gods commandement inioyed to for­goe him also; and that not by naturall [...]icknesse, or through the rage of enemies which ha [...] [...]eene grieuous had it beene no more; but which w [...] most intolerable, he himselfe, the father of the fair [...]ull and the forwar­dest professour of Gods true rel [...]ion, must in the sight of the Gentiles and infidels▪ [...]oe an act in outward ap­pearance [Page 608] abominable and execrable. For hee must take his owne sonne, his onely sonne, his sonne Isaac, whom hee loued, in whom all the promises of life and saluation were made, to be fulfilled in that seede which should come of him; and after three daies deliberation vpon the matter, hee must take the life of his life and comfort of his soule, and with his owne hands (like a cruell butcher) cut his throat, and (least there should any relique remaine of him to comfort him with any hope of his restoring) he must offer him in sacrifice, and see him with his owne eyes consumed to ashes? By all which it appeareth that God did set forth this holy Pa­triarch as a president of humane misery, to teach vs, that seeing hee thus dealt with Abraham the father of the faithful whom hee so much loued and esteemed, we, who professe our selues his children, should not expect any priuiledge whereby we should be exempted from drinking of this cup.

Neither in truth had his posterity, being children of§ Sect. 3. Of the afflicti­ons of Isaac. promise, as well as his children after the flesh, any pre­rogatiue or exemption from bearing the crosse; only it may be that as their faith was lesser, so their burthen was lighter, being fitted by God according to their strength. For to goe no further; who seeth not, that as Isaac was his heire in respect of the promises, so also in respect of miseries and afflictions. In his child-hood he was abu­s [...]d, mocked, and (as the Apostle saith) persecuted byGal. 4. 29. Ism [...]l the sonne of the bond-woman; after his mariage he was like his father enforced through dearth and fa­mine, to lee for reliefe into the land of the Philistins, for the preserua [...]ion of his life; where he was faine for feare of incurring d [...]ger for his wiues sake, to put in practise his fathers pollicy and to call her his sister. And the more that God blessed hi [...] the more he was enuied by the Philistins, insomuch a when he had by his great labour digged diuers welles, the [...] for spite either filled them vp, [Page 609] or forcibly tooke them from him, not suffering him toGen. 26. drinke of that water which hee had dearely purchased with his paines and sweate. He was also like his father long afflicted with the barrennesse of his wife, and no sooner, at his earnest praier, had she conceiued two chil­dren in her womb, but (after a monstrous manner) theyGen 25. striue the one with the other in their mothers belly, in which contentions they continued long after they were borne. He saw his first-borne reiected of God, and him cast off, whom hee had chosen and most dearely loued; Hee beholdeth this his reprobation sealed by his pro­phane contemning of the birth right, and in his wickedvers. 35. choise of wiues against his fathers will from among the cursed nations, who were through their impiety a con­tinuall grief of minde to Isaac and Rebeccah. Finally, God crosseth his will in making him vnwittingly to giue the blessing vnto his lesse-loued, yet best-deseruing sonne Iacob; and then heareth that Esau doth impious­ly thirst after his blood and threatneth his death, wher­by he and his wife are inforced to send him away like a banished man from his fathers house for the space of twenty yeares, all which time they had iust cause to bewaile no lesse his absence then his brothers presence; the one spoyling them of their comfort, the other e­uery day ministring new matter of griefe and mour­ning.

The like and greater miseries was the Patriarch Ia­cob Sect. 4. Of the many and grieuous afflictions of Iacob. subiect vnto, in the whole course of his life. For e­uen in his mothers womb his brother striueth with him; and no sooner had hee receiued Gods blessing by the hands of his father (which also he obtayned with great difficulty and danger) but presently his brother hateth him and resolueth on his murther: whose cruelty hee could no otherwise auoid, then by leauing his fatherGen. 27. and mother with all the meanes of his in intenance and preferment in their family, and by liuing like an exile a [Page 610] great part of his age in a strange country; where hee in­dured a long and hard seruitude vnder an idolatrous▪ churlish and deceitfull master; by whom hee was delu­ded in his wife for whom he serued, and defrauded of his deserued wages. And instead of comfort at home to sustaine him in these sorrowes, he is vexed with the dis­agreement, aemulations, and chiding of his wiues, whilest they contended who should haue the greatest interest in his loue. Being to returne to his fathers house, he is faine to steale away from Laban, and to depart from his Step-father, of whom he had so well deserued, like one that fled from an enemy, of which no sooner is notice taken but presently he is pursued like a run-away rebuked like a slaue, and ransaked like a thiefe. Being escaped the iawes of this greedy Wolfe, hee is ready to fall into the pawes of a raging Lion: for his brother Esau who had formerly threatned his death commeth against him with foure hundred men, whose cruelty not knowing how to resist or auoide, hee is exceeding­ly perplexed with terrour and feare, and after much care and distraction of minde, he is faine in the most ab­iect manner to prostrate and humble himselfe before him, for the pacifying of his wrath. Afterwards his most deare wife Rachel dieth in her trauell, and Ioseph the comfort of his old age is taken from him, and as he sup­posed, deuoured with wilde beasts, which errour and false conceipt brought vnto him as true and bitter sor­row as if indeed he had beene destroied; for refusing allGen. 37. 35. comfort he professeth that he would go mourning to his graue. Vnto which afflictions we may adde the rauish­ingGen. 34. Gen. 35. 22. of his onely daughter, the bloudy and vniust re­uenge taken by his sonnes Simeon and Leui vpon She­chem Hamor and the whole City, who were innocent of the fault, getting their opportunity of perpetrating this wickednesse, by abusing and prophaning Gods holy Sacrament: the defiling of his Concubine by his first­borne [Page 611] Reuben: the incest of Iudah; the dearth and famine which pinched him and his whole family, and whilst he vsed means to prouide bread to preserue them from famishment, he was much more vexed with the trouble of his sonnes, the imprisonment of Simeon, and aboue all the rest with the constrained departure of his dearely loued Beniamin. By all which it appeareth that hee had iust cause to professe (as he did vnto Pha­raoh)Gen. 47. 9 [...] that the daies of his pilgrimage were but few and euill, seeing hee begunne and continued his life in the suffering of such grieuous and innumerable mi­series.

Thus Moses, whom God so dearely loued and enter­tained§ Sect. 5. Of the afflicti­ons of Moses. into the neerest familiarity, talking with him as one man talketh with another face to face, was notwith­standing continually exercised with grieuous afflicti­ons. For at his very birth he hardly escapeth death ac­cording to the cruell decree of wicked Pharaoh. Three moneths together he was in danger to be butchered, if he were discouered. And then he is exposed and laid out by his parents, who for feare of their owne liues durst preserue his no longer. And though in his child­hood and youth he were nourished by Pharaohs daugh­ter and so enioyed for a time the pleasures of Aegypt; yet when he came to mature age, he refuseth to be ca­led her sonne, and abandoning all his worldly prefer­ments, he chooseth rather to suffer affliction with the people of God, then to enioy the pleasures of sinne for a season. For he seeketh to right the wrongs of his op­pressed brethren; and slayeth an Egyptian who did him iniury. Which being discouered he is faine for theHeb. 11. 25. safegard of his life to flie into the land of Madian, where he liued as a stranger, and for the sustaining of his life was contented to submit himselfe vnto the base condi­tion of an hyred seruant. Afterwards at Gods appoint­ment he returneth into Egypt, vpon a dangerous and dif­ficult [Page 612] ambassage, and runneth himselfe into many perils, whilst he laboureth for the deliuery of his people out of their captiuity. For not onely Pharaoh and all the Egyp­tians become his enemies, but euen his owne nation, for whose freedome he laboured, when contrary to their expectation they were for the present more grieuously oppressed, are much incensed, and in bitternesse of soule murmur and crie out against him. And after their deliue­rance with what afflictions and troubles was he conti­nually vexed? For no sooner was he come to the red sea, but they begin a fresh to murmur and repine against him and thus vpon all occasions afterwards they fall in­to the like grudging and vniust complaining, of which his owne brother and sister were not innocent, but to­gither with the rest they vex him with their murmurings. He is continually toiled in iudging their causes and in taking vp their suits and contentions; he is vexed with their stiffeneckednesse and froward conuersation; he is exceedingly grieued with their apostasie and odious i­dolatry; he sorroweth their slaughters and lamenteth those manifold plagues, which by their grieuous sinnes they brought vpon them; and whereas he had no world­ly comfort to cheere him in suffering all these afflicti­ons, but the remembrance of the land of promise, the fru­ition whereof he long expected, he is at last cut off from this hope, and heareth Gods definitiue sentence passe vpon him, that he should die in the wildernesse▪ and neuer enter into the promised land.

So holy Iob, though he were the iustest man that liued vpon earth, and aboue all others in his time most high­ly§ Sect. 6. Of the afflicti­ons of Iob and Dauid. aduanced in Gods fauour, yet did he endure so mani­fold and grieuous afflictions (as the spoiling of his goods, the death of his sonnes and seruants, the outward tor­ments of boyles and botches, and the inward terrors of an afflicted mind; the scornes of the wicked, the hard censures of the godly, the tentations of his wife, and the [Page 613] vnkind vsage of his friends, who in his chiefest miseryIam. 5. 11. and perplexity applied to his troubled mind corrasiues in stead of comfors, tthat in these respects he was thought the fittest man to be propounded by the holy Ghost as a patterne of patience. And thus Dauid though he were a man according to Gods owne heart, yet passed all his daies in trouble and misery; and that not only before he came to sit on the throne, when as he was continually persecuted by Saul, and euery day within an inch of death, forsaken of his faithlesse friends, who stood bound1. Sam 30. vnto him in many benefits, slandered and traduced by his cruell enemies, and robbed and spoiled of his goods and wiues, who were carried away captiue by mercilesse infidells. But also after he was crowned king, he endured so much more grieuous crosses and calamities, as those were neerer vnto him who were the authors of them. For to say nothing of his warres, both ciuill with the house of Saul, and forraigne with the enemies of his peo­ple; nor of the conspiracies and treasons of his owne subiects, who did rise against him, and the fearefull plague wherein he lost 70000. of his people, how much more grieuously was he afflicted in his owne posterity? for Amnon his owne sonne defileth, yea rauisheth Tha­mar his owne daughter. And wicked Absalon in cruell reuenge becommeth his murtherer: For which bloody crime Dauid taking vpon him to pardon him though he were by God adiudged to death, he doth afterwards conspire and rebell against him, he driueth him out of his kingdome, he defileth his concubines and bringeth him into most desperate extreamities. And finally when by his death Dauid was freed out of these dangers and miseries, the meanes of his deliuerance was more grie­uous vnto him then all the former euills which he en­dured. For with such vnbrideled loue did he affect this vngracious sonne, that he layeth his death to heart more then all other his affliction, so that like a man oppressed [Page 614] with the waight of sorrow, he seeketh ease by venting his griefe in that pittifull lamentation. O my sonne Absa­lon, 2. Sam. 18. 33. my sonne, my sonne Absalon would God I had died for thee; O Absalon, my sonne, my sonne. Vnto whom I might adde all the Prophets and holy men of God who (as our sauiour witnesseth) were persecuted of their and GodsMath. 5. 12. enemies, and through their meanes and malice, afflicted in their whole liues with innumerable and most grieuous crosses and calamities. For, as the Apostle witnesseth, they were racked and tryed by mockings and scourgings, bonds Heb. 11. 36. 37 38. and prisonment; they were stoned, hewen asunder, tempted and slaine with the sword, they wandred vp and downe in sheepes skinnes, and in goates skinnes, heing destitute afflicted and tormented; they wandred in wildernesses, and mountaines; and dennes and caues of the earth; and that not for any faults or demerits of their owne, for they were so excellent in vertue and holines, that as he there testifieth, the world was not worthy of them.

The like also may bee saide of the holy Saints, Apo­stles§ Sect. 7. Of the afflicti­ons of the A­postles, and es­pecially of the Apostle Paul. and Martyrs of Iesus Christ vnder the new Testa­ment, who though they were aboue all other aduanced in Gods fauour▪ yet were they aboue all other vexed and tormented with afflictions and persecutions. For to begin with Iohn the Baptist, the forerunner of Christ, the friend of the bridegroom, & the greatest of al the Prophets; we finde that after an austere and afflicted life, hee was for reproouing Herod for his sinne of incest wrong­fully imprisoned, and afterwards at the suit of a dancing damsel without any course of law vniustly beheaded. And of the same cup all the Apostles and Disciples of Christ tasted after him; for besides all the miseries and affli­ctions which they indured in their liues, as want and penury, trauell and wearinesse, infamy and re­proaches, slanders and vniust censures, mockings and scornings, imprisonment and scorgings, all the twelue Apostles were put to violent deathes, [Page 615] Iohn onely excepted, who being miraculously preserued in the caldron of boyling oyle, was afterward by the ty­rant banished into the ile Pathmos. But most grieuous and manifold were the afflictions of the Apostle Paul a­boue all the rest, being a vessell of mercy, purposly cho­sen of God to carry his name before the Gentiles, and the children of Israel, and to suffer many things for hisAct. 9. 15. 16. names sake. For thus he describeth his owne miseries and calamities; I thinke (saith he) that God hath set forth vs the last Apostles, as men appointed to death: for we are made a gazing-stocke to the world, and to Angels and to men: Wee are fooles for Christs sake, weake and despised. Vnto this houre we both hunger and thirst and are naked, 1. Cor. 4. 10. 11. 12. 13. and are buffeted, and haue no certaine dwelling place; and labour, working with our hands: wee are reuiled, and yet wee blesse, wee are persecuted, and suffer it: Wee are euill spoken of, and wee pray: wee are made as the filth of the world, the ofscowring of all things vnto this time. So in another place hee saith; Wee are afflicted on euery side, 2. Cor. 4. 8. 9. 10. yet are wee not in distresse; in pouerty, but not ouercome of pouerty. We are persecuted but not forsaken, cast downe, but wee perish not; euery where wee beare about in our bo­dy the dying of the Lord Iesus, that the life of Iesus might be made manifest in our bodies. And againe, In all things we approue our selues as the Ministers of God; in much pati­ence, Chap. 6. 4. 5. 6. in afflictions, in necessities, in distresses; In stripes, in prisons, in tumults, in labours, by watch­ings, by fastings, &c. And comparing his sufferings with those which were borne by the rest of the Apostles, hee saith, that he was in labours more abundant, in stripes 2. Cor. 11. 23. 44. aboue measure, in prison more plenteously; in death oft: of the Iewes fiue times receiued I fortie stripes saue one; I was thrice beaten with rods, I was once stoned; I suffe­red thrice ship-wracke, night and day haue I beene in the deepe of the sea. In iorneying I was often, in perils of wa­ters, in perils of robbers, in perils of mine owne nation, in [Page 616] perils among the Gentiles, in perils in the Citie, in perils in the Wildernesse, in perils in the sea, in perils among false brethren. In wearinesse and painefulnesse, in watch­ing often, in hunger and thirst, in fastings often, in cold and in nakednesse. Besides the things which were out­ward, I am cumbred daily and haue the care of all th [...] churches. Who is weake, and I am not weake? Who is offended, and I burne not? Vnto which outward vexa­tions of his body, and inward cares and distractions in his minde, we may adde his spirituall afflictions, as the fight betweene the flesh and the spirit, and the buffe­tings of Sathan, which were incomparably greater thenRom. 7. 24. all the rest, for whereas out of the strength of his saith and patience he reioyced, yea euen boasted himselfe in his other tribulations; by these hee is much humbled and cast downe in the sight of his corruptions, forced to crie out in perplexity of spirit; wretched man that I am, who shall deliuer me from this body of death; and driuen vnto God in frequent and feruent praier, that hee2. Cor. 12. 8. might be freed from these tentations.

Neither is this the state and condition onely of some§ Sect. 8. That it is the lot of the whole Church mili­tant to suffer afflictions. Esa. 41. 14. few particular men, but euen of the whole Church mi­litant here on earth, which is continually subiect to the iniuries and oppressions of wicked worldlings, which liue with it and about it, in regard whereof God calleth it a worme (feare not thou worme Iacob) because it is easily troden vnder foote, and is notable in it selfe to make resistance. And making a discription of the Church, whereby it might be descerned from a [...]l other people, he stileth it with these properties: O thou affli­cted Esa. 54. 11. and tossed with tempest, that hast no comfort. In which regard the Apostle saith, that the Thessalonians became [...]. Thes. 2. 14 followers of the Churches of God, because they had suffered the same things. And this manifestly appeareth in the example of the Church of Israel, which from the first to the last was afflicted aboue all other Nations. For what [Page 617] a miserable captiuity did they indure three or foure hun­dred yeeres in the land of Aegypt, whilest the wicked Aegyptians as their Lords and Masters flowrished in the world, and raigned and ruled ouer them? What mi­series and afflictions did they indure in the wildernesse fourety yeares together, as hunger, thirst, stinging and burning Serpents, and grieuous plagues, till all of them that came out of the land of Aegypt sauing Ca­leb and Iosuah were vtterly destroied? And after that by so great warres and troubles they were setled in the land of Canaan, how often were they in the time of the Iudges vanquished and made tributaries and slaues to their cruell enemies? What a miserable captiuity did they indure in Babilon seuenty yeeres together? And what oppressions and persecutions did they suffer vnder Antiochus, and afterwards vnder the Herods, for many yeares? so that the life of that whole state was but a con­tinuall conflict with troubles and calamities, sauing that the Lord, now and then, gaue vnto them some lit­tle breathing time, whereby they renued their strength against the next combate and incounter. The which their lamentable condition, we may see notably descri­bed in the booke of the Iudges, and Kings, in the 44. 79. and 139. Psalmes, in the Lamentations of Ieremie and many other places of the old Testament, vnto which for breuity sake I referre the reader. And the like, yea much more miserable and afflicted was the condition of the Church after the ascension of Iesus Christ, not onely by reason of those persecutions raised against it by the malicious Iewes, but also those much more cruell and bloody persecutions vnder the heathenish Emperors, wherein many thousands of the godly chri­stians were murthered and massacred, and that not by ordinary deathes, but by the most exquisite tortures and torments which witte assisted with malice could inuent.

By all which it appeareth that afflictions and tri­bulations in this world are the portion allotted both§ Sect. 9. That the scrip­tures foretel these afflictions of the faithful. to the whole Church in generall, and to all the speciall members, euen euery particular faithfull man; and that the more neere and deere they haue beene vnto God, and the more that they were inriched with excel­lent vertues and sauing graces, the greater share and measure of crosses and miseries hath beene inflicted vp­on them. The which needeth not to seeme strange vn­to any, seeing these workes of God in the administrati­on of his iudgements are so consonant and agreeable with his word, which sheweth that all Gods saints and seruants are continually subiect to these crosses and affli­ctions. For so our Sauiour saith, that whosoeuer will be Luk. 9. 23. his Disciples they must take vp their crosse daily and follow him: that all his faithfull ones shall weepe and lament,Ioh. 16. 20. when as the world shall laugh and reioyce; and that as many as he loueth he doth rebuke and chasten. And his holy Apostle telleth vs, that all who wil liue godly in Christ Apoc. 3. 19. 2. Tim. 3. 12. Iesus shall suffer persecution: That whom God loueth he chasteneth, and scourgeth (not some but) euery sonne whom he receiueth; and therefore that if wee be without correction, whereof all are partakers, then are we bastards Heb. 12. 6. 8. and not sonnes. And finally, that afflictions are the Kings roade and high-way, by which we must trauell vnto theAct. 14. 22. kingdom of heauen, if euer we purpose to come thither. And so the Apostle Peter comforting and strengthening1. Pet. 5. 9. the faithfull vnto whom he writeth in their tentations, telleth them that their estate was common with them vnto all Gods children, and that the same afflictions which they suffered were also accomplished in the rest of their brethren which are in the world. In which re­gard the sonne of Syrah, admonisheth vs, that if we re­solue to serue the Lord we should also prepare our soules to Eccles. 2. 1. indure tentations. Yea not onely are the Saints of God continually exercised with their owne afflictions, but [Page 619] they also communicate with the rest of the faithfull in their crosses and calamities, as being members of the same body; so as though it could be imagined that they had no troubles or miseries of their owne, yet is their life much afflicted, by compassionating others in their af­flictions, & partaking in their griefs. And both these are cōprised together by the Apostle where he saith, that the Hebrews endured great afflictions, partly whilst they were Heb. 10 33. 34 made a gazing stock both by reproches and tribulations, and partlie while they became companions of them which were so tossed to and fro. For both ye sorrowed with me for my bonds & suffered with ioy the spoiling of your goods, knowing in your selues that you haue in heauen a better and an enduring sub­stance. Vnto which duety euery Christian is bound not only by vertue of their vnion with Christ, and of one of them with another as fellow members, but by an ex­presse commandement from God by his holy Apostle; Remember them that are in bonds, as though yee were bound Heb. 13 3. with them, and them that are in affliction, as if you were afflicted in the body. And againe, Reioyce with them that Rom. 12. 15. 16. reioyce, and weepe with them that weepe, be of like affection one towards another.

Seeing therefore crosses and afflictions haue from the§ Sect. 10. That we may receiue much comfort by considering the examples of Gods afflicted saints. very beginning of the world to this day beene the lot and portion of all Gods saints, let this be our comfort, that we haue such and so many copartners of our griefes, for it is better to hold our cōmunion with them, though we be fellowes also in their miseries, then being seue­red from them to enioy all maner of worldly prosperity, It is better to accompany them in the foule and afflicted way which leadeth to Gods kingdome, it being the on­ly knowne passage towards this heauenly city; then to goe alone in an vncouth way which hath not been bea­ten and tracted by others of our godly brethren who haue gone before vs, though it be neuer so pleasing and delightfull. If trauailing towards a town we were assured [Page 620] by some man of credit that we should goe vnto it by narrow and filthy lanes, and that by no other meanes we could come to the end of our iourney, then by trauai­ling through them, we would not reioyce, if in our pas­sage we found only flowrie sweete meddowes and a faire and champion country, because wee would con­clude that because it was so contrary to our friends des­cription, it could not be the right way which would bring vs to the city: but Christ hath ascertained vs, that it is a narrow, foule and afflicted way that leadeth vs to the new Ierusalem; and by the Scriptures we are assured that Gods dearest saints and seruants haue trauelled by this way towards this heauenly city; so that we haue no cause to be dismaied if we finde our passage such as Christ hath described it, and the Saints haue formerly tracted before vs, but rather we should haue iust cause to doubt and feare, if we found it faire and pleasant, least we were not in the right way that leadeth to blessed­nesse. For we are not better, yea we are many degrees worser then the holy Patriarches, Prophets and Apostles and why then should we expect to haue this priuiledge aboue them, that whereas they by many afflictions entred into the kingdome of God, we should hope to come thether by the faire broade way of worldly pros­perity? Yea rather let vs with patience trauaile in thatNec enim fortuna que­renda sola tua est; similes al [...]o­rum respice ca­sius, mitius is [...]a f [...]res. Ouid. m [...]tam [...]r. li. 15. way which they haue beaten befor vs; let vs reioyce & be glad if in our passage we may see the print of their foot­steppes, though it be in the mire and clay of trouble and affliction; seeing it is the greatest comfort and assurance of attaining vnto happinesse, when we haue such com­panions in our iourney, or rather such precedents to leade vs the way. Let vs not thinke much to put our shol­dersOnus est le­uius quod ab omnibus per­tatur. vnder that burthen which is borne by all, seeing it is not likely that we should sinke vnder it, when as wee haue so many assistants and copartners. Let it be our comfort that in our afflicted estate we be carried with [Page 621] the motion of the vniuerse, and haue all the whole Church either going before, accompanying, or followingGrande sola­tium est cum vniuerso rapi. Senec. de prouid Cap. 5. Patienter ab vn [...] sustinen­dum est▪ quod mult [...]s accidit. Bernard. de modo viuendi cap. 42. Plutarch. de consol. ad Apol. after vs. And let vs not take it ill if we sustaine that which is suffered by all: neither let vs falsely complain that our burthen is heauier then other mens; seeing if we compare our afflictions with those which haue beene formerly suffered by the Patriarches, Apostles and Saints of God, their weight will appeare to be but a few ounces, to their many pounds; and if now (ac­cording to Socrates conceipt) all the faithfull should agree together to cast all their crosses and miseries into one heape, to the end that there might out of the whole be an equall part shared to euery one, the most of those who came thither whining and complaining, would rather take againe their owne burthen which they brought, and goe their way, then yeeld to haue a share in that proportionable diuision. Fi­nally let vs not onely looke to those afflictions which other of Gods Saints haue suffered before vs, but con­sider with what comfort and patience, yea with what thanksgiuing and reioycing they haue sustained and endured them; & so shal we plainly see that our mur­muring and repining proceedeth not from the w [...]ight of these crosses, seeing they haue borne farre heauier with comfort and contentment, but from our owne impotency and impatiency of bearing the lightest bur­then. For as all meates and drinkes seeme bitter, clam­my and distastefull to him who is sicke of a burning feauer; but yet when he seeth those who are in health to feede hungerly and with a good stomacke on such things as his appetite lotheth and abhorreth, then in his reason and discretion he imputeth not the vnsauo­rinesse to the meate and drinke, but to the nature of his disease and his owne distemper: so when wee be­hold other of Gods Saints bearing farre greater affli­ctions [Page 622] then those which we suffer with comfort and re­ioycing, wee will no more complaine of our intole­rable burthen, but of our owne impotency and impa­tiency which more vex vs then our loade.

But here the afflicted sinner may obiect, that this§ Sect. 11. A Consolation for those who complaine that they are affli­cted for their grieuous sins. comparing of the crosses and calamities of the Patri­arches and Apostles with those which hee suffereth can bring vnto him no patience or comfort, because they were holy men of God, who suffered in their in­nocency, for their triall, and the manifestation of Gods graces in them; and therefore no maruel if they bore their crosses with ioy and thankesgiuing; wher­as they being grieuous sinners are afflicted for their transgressions, and besides doe shew many corrup­tions and much wickednesse whilest the hand of God lyeth heauy vpon them: To which I answer, that the fire of affliction serueth not only to trie and proue vs, but also to refine and purifie vs; neither are our crosses and calamities onely exercises for those which are strong and in health, but also physicke to purge those of the corrupt humours of sinne, who are spiri­tually sicke; and therefore wee may well beare them with patience and comfort, if they either finde vs pu­rified and so onely trie vs, or make vs more pure by burning away our drosse; if either they exercise our graces, that they may be encreased and we preserued in our spirituall health; or purge away the corrupti­ons of sinne that our soules may be recouered out of their dangerous diseases: If either they finde vs in the way of righteousnesse and keepe vs in it, or going a­stray in the by-waies of sinnne, doe reduce vs into a right course, making vs more carefull in the vse of all good meanes for the mortifying of our corruptions, and the renuing of vs vnto holinesse and newnesse of life. Besides wee are to know that howsoeuer those [Page 623] Saints and seruants of God were holy and righteous, yet had they the reliques of sinne and the corruption of nature remayning in them, as well as we, although not in so great a measure and degree; and that they also shewed many infirmities and corruptions in their afflictions both by impatiency in bearing them, and in vsing vnlawful meanes to be freed from them, as it may easily appeare to those who are but a little con­uersant in the holy scriptures. And therefore if being like vnto them in afflictions, we be also like, yea su­periour vnto them in sinne, frailty and humane weak­nesse; this should not dismay and discourage vs, if with them wee see our corruptions, dislike, bewaile and labour against them, vsing the meanes whereby they may be mortified and subdued. Yea rather the more wee exceede them in these spirituall diseases, the more wee abound in the drosse of sinne, the more should be our patience in vsing the medicines which God hath prescribed for the curing of our dangerous sicknesse; the greater should be our ioy and reioycing, when as God purgeth and purifyeth vs in this furnace of afflictions, from so much drosse and rust of sinne and corruption, euen as hee hath more cause of reioy­cing, who is cured of the plague, and healed of grie­sly woundes and deepe festered sores, then another who is recouered of a gentle ague, or hath his finger c [...]red of a little cut.

CHAP. XXX.
That wee may receiue much comfort by comparing our light and small afflictions with those grieuous and intolerable punishments which Christ suffered for vs.

ANd thus may we comfort our selues§ Sect. 1. Of the mani­fold miseries and affl [...]ctions which Christ suffered both in [...]i [...] life and [...]eath. by comparing our lesser and ligh­ter crosses and afflictions with those greater and heauier which the dearest Saints and seruants of God haue formerly suffered: but much more may wee strengthen our patience and replenish our hearts with consolati­on, yea with spirituall ioy and reioycing, if we com­pare our miseries and tribulations, with those greater afflictions and calamities which were sustained by Ie­sus Christ our Lord and King; in respect of whose suf­ferings we may truely say, that our greatest crosses are but small sparkes of that fiery furnace into which hee was cast; and but a few after-droppes of that cruel tem­pest and storme of Gods wrath, which with full vio­lence did beat vpon him. For as he neuer (that we know of) laughed in the world; so neuer did the world so much as smile vpon him; vnles it were with some false fauour to make ensuing disgraces and iniuries more grieuous and intollerable: yea contrariwise from the day of his birth to the day of his death, it pursued him with deadly malice, and heaped vpon him miseries and indignities. For though this rod and graffe springing from the stocke of Ishai, were glorious in his rest, as theEsa. 11. 1. 10. Rom, 15. 12. Prophet speaketh, when he was come to the top of his perfection, couering and shadowing all the Gen­tiles [Page 625] vnder his patronage and protection, as the Apo­stle expoundeth it; yet (as else-where the same Pro­phetRom. 15. 12. saith) he was in his first growth, as a branch spring­ing from a roote in a drie and barren ground, hauing in him neither forme nor beauty, so that those who should behould him, would see no forme in him that they should Esa. 53. 2▪ 3. desire him Yea hee further addeth, that he should be, as one despised and reiected of men, a man full of sor­rowes, hauing experience of infirmities, so as they should hide their faces from him, and not esteeme him. So the Apostle saith, that though he were the prince of our sal­uation, Heb 2. 10. 5. 8. yet God thought it good to consecrate him to this office by afflictions; and that though he were the sonne of God, yet learned he obedience by the things which hee suffered. And himselfe affirmeth, that it behoued him to haue suffered all those miseries of his life, andLuk. 24. 26. afterwards a cursed death, before he could enter into his glory. Now what and how great these miseries and afflictions were, it will easily appeare, if we take a view of the whole course of his life. For in his birth he had a common Inne for his kingly pallace, a stable for his chamber, a manger for his cradle, and the horses and bruit beasts for his chamber-fellowes. In his in­fancy before he could goe he is constrained to flee in­to Aegypt, that his life might be preserued from cruell Herod who thirsted after his blood. In his youth hee taketh paines in that poore occupation of his suppo­sed father Ioseph, as appeareth by the question of the people; Is not this the Carpenter, Maries sonne? In hisMar. 6. 3▪ whole life hee was subiect to all humane infirmities & afflictions which are generally incident vnto al mē, as heate and cold, hunger and thirst, wearinesse and po­uerty. Yea so poore he was, that hee liued by almesLuk 8. 3. Luk. 9. 5 [...]. and had not the priuiledge of poore foxes, and silly birds, for the Foxes haue their holes, and the birds their [Page 626] nests, but the son of man had not whereon to laie his head. But especially was our Sauiour pinched and pressed with miseries and afflictions, when he began to exe­cute his office, and to worke the worke of our redemp­tion. For he fasted forty daies and hungred for want of necessarie foode; hee is grieuously assaulted with Sathans powerfull and subtill tentations, and getteth not the victory without a paineful conflict. Hee spen­deth his life in doing well and hearing euill; hee doth workes of mercy, and is maliciously censured; hee teacheth the truth, and hardly escapeth outward vio­lence: his friends enuiously backebite him, his ene­mies maliciously slander him; and hee who being the power of God, did admirable miracles by his onely word, is accused to worke them by Belzebub the Prince of diuels. Hee cannot speake, but they are rea­dy to intrap him, and out of the words of life and sal­uation, they are ready to gather matter of his death and d [...]struction. He is reprochfully called a wine-bib­ber, a glutton, an imposter, a deceiuer, a Samaritan, a sinner, and being the onely true and naturall sonne of God, he is said to be possessed with a deuill. He is be­traied of his owne Apostle, and apprehended with swords and staues, as if hee were an hainous malefa­ctor. He is bound who came to set vs at liberty, and to redeeme vs out of the cruell bondage of sinne and Sa­than; and arraigned before a mortal, yea wicked man, being the Lord chiefe iustice of Heauen and Earth. He who is truth it selfe is falsly accused, comming to be our aduocate to pleade our cause and excuse vs to Gods iustice; and is vniustly condemned being inno­cent and full of all vertue and goodnesse. Hee is moc­ked and scorned, rated and reuiled, blind-foulded and buffetted; he is shamefully spit vpon, who with his spittle had healed and recouered the eies of the blind; [Page 627] and a bloody murtherer preferred before the holy and righteous. He is cruelly whipped, as though he were some rogue or runagate, and his blessed head is crow­ned with sharpe pricking thornes, vnto whom of right belonged the crowne of glory. He hath a purple robe in derision put vpon him, and a reed in his hand instead of a scepter, and so he is scornefully saluted as a King in a May-game, who is the soueraigne Monarch of heauen and earth: The Lord of life is adiudged to death, yea the shameful and cursed death of the crosse, and he who is most innocent & righteous is crucified betweene two theeues as though he were the greatest malefactour. The which kinde of death as it is excee­ding painefull to all that suffer it, because the hands and the feete being aboue all other parts most sensible of torment, by reason that they abound with nerues and sinnews the instruments of sense and feeling, were pierced and nailed to the Crosse; and because the tor­tures though sharpe and bitter, are yet also long and lingering; so especially (as some probably iudge) to our Sauiour; for whereas all the powers and faculties of our bodies and soules are by reason of sinne, and the corruption of our nature dulled and deadded, and our senses among the rest; the body of our Sauiour Christ as it was most pure and free from sinne, so was it most quicke and perfect in all these faculties, and consequently most sensible of smarte and paine. And thus also insteade of drinke to quench his thirste, they giue him Vineger mingled with Galle; and in stead of sweete comforts in the terrours of death, they wag their heads, flout and deride him, say­ing; Thou that destroiest the Temple, and buildest it in Matt. 27. 38. 39 40. three daies, saue thy selfe, if thou be the sonne of God, come downe from the crosse. He saued others, but he cannot saue himselfe, if he be the King of Israell, let him now come [Page 628] downe from the crosse, and we will beleeue in him. He tru­sted in God, let him deliuer him now, if he will haue him, for he said I am the sonne of God. But among all the tor­ments which he suffered, not any one nor all together are to be compared with those tortures of his soule, when as he bore the vnsupportable waight of Gods anger due to our sinnes, which brought him into a grieuous agonie, and pressed out of him in the garden,Math 27. 46. those clots of blood in stead of sweat, and vpon the crosse that ruefull crie; my God, my God why hast thou forsaken me. By all which it manifestly appeareth, that there is an incomparable difference betweene Christs and our greatest sufferings, and that our afflictions being compared vnto his, are but a drop to the ocean, a flea-bite to the sting of scorpions, and a little fillip to the torturing racke. It is true indeed, that we and he drinke of the like cup, and the like ingredients, but like in quality, not in quantity; for his cup wasEzech. 23 32. large and deepe, like that cup of which Ezechiel spea­keth; ours small and shallow. His cup was bitter through the terrours of Gods wrath which he appre­hended, ours is sweetned through the mixture of spi­rituall comforts. He drunke a deepe draught, and as it were the lowermost dregges of Gods fierce wrath, we (as it were) drinke of the vppermost part of the po­tion, and doe onely but sippe and taste of it; to him this draught was like a deadly poison which caused death, to vs it is but a physicall medicine, which by purging away the corrupt humours of sinne, preser­ueth§ Sect. 2. That Christ suffered all these miseries and afflictions be­ing iust and innocent. Esa 53. 9. our spirituall life, and furthereth vs in attaining vnto life euerlasting.

And these with many other miseries and afflicti­ons Christ our head suffered in the world, being most innocent, iust and holy; for as the Prophet speaketh, he made his graue with the wicked, though he had done no [Page 629] wickednesse, neither was any deceit in his mouth. So the Apostle Peter saith, that in him was no sinne, and in his 1. Pet. 2. 22. mouth there was found no guile. And the Apostle Iohn 1. Ioh. 3. 5. affirmeth, that he appeared, that he might take away our sinnes, and that in him was no sinne. And therefore as oneCur ita asperum creditur vt à deo homo to­leret flagella pro malis; si tan­ta deus ab ho­minibus pertu­lit mala pro bon [...]s: Gregor. pasioral. part. 1. cap. 13. saith, if he departed not out of the world without cor­rection, who came into it without corruption, how much more are we to expect stripes, who by our sinnes haue so often deserued them? And why should it be thought hard, that man should be afflicted by God for so many euils, seeing God suffered so many euils at the hands of men, onely for doing good? or who in his right wits can vngratefully complaine of his cor­rection, if he escaped not the whip, who neuer was tainted with the least corruption? And as anotherAugust. in Psal. 40. enarrat. saith, if Christ were content to be launched and seared who had in him no putrefaction, and if he who is our medicine, refused not the medicinall fire and burning iron, much more ought we to endure patiently the hand of our heauenly Chirurgion lanching, searing & searching our festred sores of sinne with afflictions and tribulations, that he may heale and cure vs. And therefore let vs wholly commit our selues into the hands of our physition, for he cannot erre in misapply­ing his medicines to the sound flesh, in stead of rot­ten and putrified, seeing he who made nature must needs know the faults and defects of nature, and what imperfections are come vnto it through our concu­piscence and corruption. He knoweth that he gaue a commandement to man in his perfect health, that he should not run a course which would bring him to sicknesse, saying vnto him in Paradise; Eate of this, and this forbeare: but whole man hearkned not to the prescript of his physition, that he might not fall; and therefore now at least let him hearken vnto him, that [Page 630] he may rise againe and recouer health.

But let vs further consider, that Christ in himselfe iust§ Sect. 3. That Christ being righteous in himselfe, suffered all these afflictions for vs who are sinners. and innocent, suffered all these miseries for vs, who were dead in our sinnes, the children of wrath, stran­gers, yea enemies vnto God and his grace, that by these our sufferings he might satisfie Gods iustice in bearing that punishment which he had deserued, iu­stifie vs by his righteousnesse and obedience, and re­concile vs vnto his father, and so might not only free vs from the euerlasting torments of hell fire, which was the merit of our sins; but also might by the wood of his crosse sweeten these bitter waters, pull out the sting of our temporary afflictions, and so not only make them harmlesse, but also good and profitable. For by his holy and innocent sufferings he hath so sanctified all our afflictions, that our pouerty is made the way to riches, our shame to glory, our punish­ments to euerlasting pleasures, our curse to blessings, and euen our death it selfe to euerlasting life and hap­pinesse. So the Prophet Esay witnesseth, that he hath borne our infirmities, and carried our sorrowes, hee was Esai 53. 4. 5. wounded for our transgressions, he was broken for our ini­quities, the chasticement of our peace was vpon him, and with his stripes we are healed. And the Apostle Peter affirmeth that his owne selfe, bare our sinnes in his body [...] Pet 2. 24. on the tree, that being deliuered from sinne we should liue in righteousnesse. If therefore Iacob, seeing his sonne Iosephs coate imbrued with his blood, was so wholly taken vp with this sorrowe, that he had no place left for any other, this greater griefe making all the lesse easie and insensible, how much more, when we see our deare Sauiours body imbrued with blood, torne with nailes and pierced with a speare, yea crucified and tormented thus with our grieuous sinnes, which caused and made way for all other tortures, should we be so wholly [Page 631] possessed with this griefe and mourning, that we shold be scarce sensible of any worldly sorrow, but beare all earthly troubles and afflictions with patience and comfort? Especially considering further that hee wil­lingly suffered for our sakes all those afflictions, torments, and death it selfe, with all meeknesse and patience; for though (as the Prophet speaketh) he were oppressed, and afflicted, yet he did not open his mouth, but Esai 53. 7. was brought as a sheepe to the slaughter, and as a sheepe before her shearer is dumbe, so opened he not his mouth. And as the Apostle saith, when he was reuiled, he reuiled not againe, when he suffered he threatned not, but com­mitted 1. Pet. 2. 23. it to him that iudgeth righteously. Yea so meeke was our Sauiour in all his sufferings, that when he was so horribly abused, mocked, buffeted, spit on, scorned whipped, and crucified, he did not shew the least signe of impatiencie, he refuseth not the murthering kisse of a knowne traitor, he healeth the eare of him who came to apprehend him; he is falsely accused and ma­keth no apology, yea he excuseth and prayeth vnto his father for his bloody persecutors; father (saith he) forgiue them they know not what they doe. All which heLuk. 23. 34. did for our sakes, not onely to perfect the worke of1. Pet. 2. 24. our redemption, but also to leaue vs an example, that we might follow his steps. For if Christ suffered pati­ently such great miseries and indignities for our sakes himselfe being innocent, what troubles and af­flictions, what crosses and miseries should we be con­tent with all meeknesse to beare for his sake and at his appointment, being guilty sinners who haue deserued eternall condemnation? especially considering that by his blessed sufferings he hath so seasoned and san­ctified all our worldly tribulations, that they are be­come harmlesse and without sting, yea wholesom hap­py & the meanes of blessednesse. If he for the loue that [Page 632] he bare vnto vs, thought not his precious life to good to giue it vnto his father as the price of our redemp­tion, how ready should we be in lue of thankfulnesse to forsake wealth and health, house and lands, kin­dred and friends, yea life it selfe at his appointment? To which purpose one hath a singular meditation; If (saith he) I wholly owe my selfe vnto God for myBernard. de diligend. de [...]. creation, what shall I now giue him for my restaura­tion, especially being restored after this manner? Neither was I so easily restored as I was created. For he did but say the word and I was made, but he that made me by speaking the word only, for my resto­ring both spake many things, and wrought wonders, and suffered hardnesse; and not only hardnesse, but things vnworthy of him. What therefore shall I re­turne vnto the Lord for all the benefits which he hath bestowed vpon me? In his first worke he gaue me vnto my selfe; in his second, he hath giuen himselfe vnto me, and by giuing himselfe hath restored me vnto my self. Being therefore giuen and restored, I owe my selfe for my selfe, and so owe my selfe vnto God by a dou­ble right. But what shall I render vnto God for giuing himselfe vnto me? for though I could giue my selfe a thousand times for recompence, what am I in compa­rison of him?

And if we bee not thus willing and ready to suffer§ Sect. 4. That we shall be adiudged vnworthy to raign▪ with Christ if we be not cont [...]t to suffer w [...]th him. afflictions for Christs sake, and to beare the crosse at his appointment, we are not worthy of him, nor to be esteemed among his seruants and disciples: for if he, being the glorious sonne of the eternall God, was content for our sakes to abase himselfe, to refuse all worldly glory and riches, and to suffer most grie­uous miseries, pouerty and contempt, ignominy and disgrace, yea the cruell, cursed, and shamefull death of the crosse, and the wrath of his father, much more [Page 633] [...]arefull and intolerable then all the rest; then are we vnworthy to bee acknowledged for his, if bee­ing poore wormes and sinnefull wretches, we should be so vngratefull for those inestimable paines sustai­ned for vs, as not to bee willing to suffer what it shall please our Sauiour Christ to impose vpon vs, seeing our load is light, incomparison of his vnsup­portable burthen; or to grudge to drinke of that cup which he hath prepared for vs, himselfe hauing drunke it to the bottome, especially considering it was to him a deadly potion; but vnto vs a physicall medi­cine, and an wholesome restoratiue, tending to the preseruing or recouering of our spirituall health. So our Sauiour plainely saith, He that loueth father or mother more then me, is not worthy of me; and hee that Mat. 10. 38, 39 loueth sonne or daughter more then me, is not worthy of me; And he that taketh not his crosse, and followeth after me, is not worthy of me. And againe, If any man will follow me, let him forsake himselfe and take vp his crosse and follow me: For whosoeuer will saue his life, Mat. 16. 24. 25 shall loose it, and whosoeuer shall loose his life for my sake, shall finde it: and what will it profit a man▪ if he shall win the whole world, and loose his owne soule? or what shall a man giue for recompence of his soule? And else where,Luke 14. 3 [...]. Whosoeuer he be of you that forsaketh not all hee hath (that is, hath not a disposition of forsaking all when I require it) he cannot be my disciple. He that will serue a maister, must make profession thereof by wearing his liuery, but the crosse is the liuery and cognisance of Christ, which that his followers might not scorne nor grudge to put it on, himselfe first bore and wore it. Haman though it the greatest honour that couldHest. 6. 8. be done vnto a subiect, that hee should b [...] thought worthie to weare th [...] Kings apparell. The souldier thinkes himselfe much honoured, when, his generall [Page 634] admits him to weare his colours, and to goe into the field in his owne armes; and Ionathan when he would shew his greatest loue towards Dauid and how much he esteemed of him, he puts vpon him his owne roabe1. Sam. 18. 4 and garments, his sword, bow and girdle: but these afflictions are the bloudy colours of our great com­maunder, this red apparell, and these garments sprinkled with blood, were such as himselfe wore [...]sa. 63 2. 3 Heb. 2. 14. whilest he dwelled on earth, as the Prophet witnes­seth; In this bloody armes he fought and vanquish­ed Sathan and sinne, with all the enemies of our sal­uation: And therefore let vs thinke it no disgrace, yea let vs esteeme it our highest honour, and a great testimony of our Lord, and sauiours greatest loue, when he thinketh vs worthy to weare his colours, to bee clothed in his owne apparell, and in his owne armes to fight against the enemies of our saluation.* Sect. 5. That God hath preordained those to be like Christ in his sufferings, who shall be like vnto him in glory. Rom. 8. 29. Mat. 20. 22. 23

Finally let vs consider that whomsoeuer God hath preordained to be like vnto his sonne in glory, he hath also preordained, that he should first beare his image in afflictions, as the Apostle telleth vs; that before we can be exalted to sit with Christ in his kingdome, we must first drinke with him in his bitter cup, as him­selfe speaketh to his beloued Apostles, that before we are called of God to enter into his ioyes, we are first called to suffer tribulation, for Christ also suffered for vs leauing vs an example that wee should follow his steppes, as Peter affirmeth, that if wee bee heires1. Pet. 2. 21. Rom. 8. 17. with Christ, we must first suffer with him. that we may also be glorified with him, as Paul ioyneth them. And finally, that though Christ of his infinite grace, being rich for our sakes became poore, that through his pouerty we might be made rich, that these spirituall and2. Cor. 8. 9. heauenly treasures are bestowed vpon none, but vp­on those, who being humbled with sorrowes and af­flictions, [Page 635] are poore in spirit, as himselfe teacheth vs. And therefore the holy Apostle preparing vs for this glory and aduancement, doth exhort vs to let the same Phil 2. 5. 6. 7. minde be in vs which was in Iesus Christ, who being in the forme of God, made himselfe of no reputation, but tooke vpon him the forme of a seruant, and humbled himselfe and became obedient vnto the death, euen the death of the Crosse. So that if we will feast with Christ in hea­uen we must fast with him on earth; if we will eat with him at his table of the bread of life, and (as [...]e speak­eth) drinke wine with him in his kingdome, we must, in this worldly prison and pilgrimage, eate with him of the bread of affliction, and drinke of the water of sorrow; and here we must labour and trauell whilest these working-daies of life last, if there we would keep an euerlasting Sabbath; and worke in the Vineyard, if we will at the euening, receiue that penny and wages of eternall happinesse. To this purpose one saith, thouBernard. super. Cantica. Ser. 47 O Lord Iesu art vnto me both an example and reward of suffering, and both doe strongly prouoke, and ve­hemently inflame me; thou teachest my hands to fight by the example of thy fortitude, and after victory thou crownest my head with the presence of thy maiesty; and therefore whether I see thee fighting, or expect thee to crowne me, or rather as the crowne of my glory, in both thou dost wonderfully allure mee, and both is a chaine vnresistable to draw me. Pull me then after thee, & I will gladly follow thee, but more gladly inioy thee; for if thou beest so good, O Lord, to those that seeke & run after thee, what wilt thou be to those who finde and possesse thee? And this is very conso­nant, & agreeable with reason, that none should raigne with Christ, but those who haue first suffered with him: for the disciple is not aboue his Maister, nor the seruant aboue his Lord: it is enough for the disciple to bee as [Page 636] his maister is, & the seruant as his Lord. If they haue cal­led the maister of the house Belzebub, how much more Matth. 24. 25. them of the household? If they haue done these things to greene tree, what shall be done to a drie? And our Sa­uiour telleth all his disciples, that as the men of the world had persecuted him, so they would also perse­cuteLuk. 23. 31. them. The adopted sonnes of God are not to beIoh. 15. 20. preferred before the naturall sonne, who is the chiefe of the family: it is sufficient▪ and a wonderfull fauour, if they be admitted to any equality. And therefore if the Prince of our saluation, was consecrated by afflicti­ons, Luk. 24. 26. and by his greeuous and manifold sufferings en­tred into his glory, why should wee expect a preui­ledge aboue him? It is not sutable and fit that an af­flicted head should haue a pampered body and mem­bers euen languishing in ease and delicacy. It be­commeth not the seruant to liue in idlenesse and plea­sure, when as the master wearieth himselfe with paines and labour; nor that the Souldier should be in Garison, faring daintily and lying soft, when as the Captaine is in the field, induring all hardnesse, and ex­posing himselfe to innumerable dangers. And there­fore seeing our head Christ was crowned with prick­ing thornes, let not vs his members expect to be crowned with worldly glory. Seeing our master hath taken such paines, in our worke, and for our sake, and our great Commander hath so couragiously encoun­tred our enemies, fighting vnto blood, and losing his precious life, that we might obtaine the victory: let vs his seruants and souldiers inure our selues with patience to sustaine any labour, and attempt any ser­uice, though neuer so dangerous, which he appoin­teth, that ouercomming, we may also triumph with him in glory and happinesse.

But this (alas) is aboue the strength and courage [Page 637] which we haue by nature, where of it commeth to passe that howsoeuer many would gladly be conformable§ Sect. 6. That many would willingly raigne with Christ, but few are content to suffer with him. with Christ in glory, yet few would be like vnto him in afflictions; many would be partakers of his crowne, but few are content to beare his crosse; many would follow him to eat of his bread, but few are willing to drinke of his cup; many would triumph in his glory, but few are couragious and constant in fighting his battels: Finally, many would gladly goe vnto hea­uen; but they are vtterly vnwilling to follow Christ in the same way; they would ascend with Christ glo­riously from Mount Oliuet in the presence of their friends, but they will not first accompany him to Mount Caluary ignominiously to suffer with him in the middest of their enemies. But as one saith, if thouChrisost. in Heb. 12. Homil. 28. in morali. wilt be a Disciple, it is thy duty to follow thy master; now if he went by affliction vnto his kingdome, and thou wilt goe thither by ease and prosperity, thou re­fusest his way and choosest another, and therefore how wilt thou not following follow him? how wilt thou be called his Disciple, seeing thou art not con­tent to walke in his steppes? If (as the Apostle spea­keth) thou wilt know him and the vertue of his resurre­ction, thou must first haue fellowship with him in his affli­ctions, Phil. 3. 10, 11 and be made conformable vnto his death, that by any meanes thou maiest attaine vnto the resurrection of the dead. Which that we may doe with patience and comfort, let vs often meditate on those afflictions & miseries which our Lord & Sauior Iesus Christ (be­ing the eternall son of God, & so dearly beloued, that in him alone he is well pleased) hath suffered for vs. As for example, when we are in pouerty and pinched with worldly wants, let vs remember that the Lord of heauen and earth, was for our sakes so destitute of earthly comforts, that he had not an house to hide his head in. When we are iniuriously traduced and vniust­ly [Page 638] slandered, let vs call to mind that our Sauiour, who was the Lamb without spot, most innnocent and ful of al goodnesse, was called a wine bibber, a friend to pub­licans and sinners, an imposter, and one who did all his miracles by the helpe of Beelzebub the prince of di­uels. When we are ill requited by those of whom we haue well deserued, forsaken by our friends in the time of our need, and betraied by those who stand obliged vnto vs by many benefits; let vs think with our selues, that our deare Lord was thus vsed before vs; for those sought his destruction whom he came to saue; his dis­ciples and followers forsake him and flie away in his greatest extremity; and one whom he had dignified with the honor of an Apostle, and among all the men of the world, had chosen for one of the twelue, and honored with his chiefe seruice and choise prefer­ments, doth in lue of all his benefits, plot his ruine, and betraieth him into the cruell hands of his blood­thirsty enemies. Finally are we disgracefully apprehen­ded, haled to the iudgement seat, falsly accused, vniust­ly condemned, buffeted, whipped, mocked, scorned, and adiudged to die a shamefull and painfull death? let vs comfort our selues with this consideration, that the only sonne of God, who aboue all others was most deare to his heauenly father, did suffer these and many other miseries, and hath seasoned and sweetned these bitter waters, by bathing in them his most blessed bo­dy. And to conclude, are we not only thus afflicted in our bodies and states, but also in our soules much vex­ed and troubled, with the tentations of sathan and the world, with the burthen of sinne, and the apprehension of Gods wrath and terrors of death and hell? then let vs strengthen and refresh our fainting hearts with this meditation, that Christ himselfe was thus tempted, that he bore at once the burthen, not of one mans sinne alone, but of all the faithfull and elect, and did [Page 639] not only (like vs) taste and sip of the wine of Gods wrath, but did drink the very dregs thereof euen to the bottom. As therfore they were accustomed to prouoke Elephants1. Mach. 6. 34. vnto the fight, by shewing them the blood of Grapes or Mulberies: so let vs encourage our selues to fight couragi­ously against worldly afflictions, that wee may with pati­ence conquer and ouercome them, by looking on the af­flictions, miseries and wounds of our Sauiour, and vpon those streames of blood which so abundātly flowed from his head & shoulders, hands & feet, and lastly frō that pre­tious fountaine of his pierced heart. For as one saith, WeParua tol [...]ra­bimus, si recor­demur quid biberit ad pati­bulum, qui nos inuitat ad caelum Cassian. super psalmos. will with ease beare our light and little afflictions, if we would but consider what greater things he suffered for vs vpon his crosse who inuiteth vs vnto heauen. From thence as out of a pulpit he powerfully preacheth a sermon of patience, & effectually perswadeth vs to suffer a little for him, who for vs hath suffered so much. For as the Physitiō cannot vse a stronger reason to moue his patient to take a loathed & suspected potion, then whē before him (to shew that there is no hurt or danger in it) he is content not only to tast his medicine, but to drinke a much stronger of the same kinde in a double quantitie; so there cannot bee a more effectuall motiue to perswade vs to drink of Christs bitter cup, then when wee consider, that he himselfe hath not only begun to vs, but hath drunk a farre greater mea­sure, & the very dregs thereof euen to the bottome. And thus the Apostle perswading vs with patiēce to run in the afflicted race that is set before vs, doth wil vs to looke vnto Heb. 12. 1, 2. 3. Iesus the author & finisher of our faith, who for the ioy that was set before him, endured the crosse, & despised the shame, & is set at the right hand of the throne of God; & to consider him that endured such speaking against of sinners, least wee should be wearied & faint in our mindes. And thus our Saui­ourIoh. 15. 20. armed his disciples against the hatred of the world, by putting them in minde that it hated him first. And an holy [Page 640] father exhorteth vs, with patience to suffer afflictions, en­couragingBibe, ager ealicem ama­rum vt sanus sis▪ cui non sur­sona [...]rs, N [...] trepidare quia ne trepide­res prior hibit medicus &c. August▪ in Psal 48. our selues by Christs example; Drink (saith he) O thou sicke man, this bitter potion, that being diseased [...]hou maist recouer health. Feare not to take it, seeing to free thee from this feare, thy physition hath begun vnto thee & drunk a full draught of his bitter passion. He drunk vnto thee who hauing no sinne, had nothing in him that needed curing; refuse not then to pledge him who art sick in sin, & being full of corrupt humours, needest purging; but be content to drinke till the bitternesse of this world passing away, that happy time shall come, wherein there shall be neither feuer nor consumption. Let vs therefore in all our afflictions set before vs the sufferings of our in­nocent Sauiour which he endured with all meeknesse for our sakes, saying with Thomas whē we heare of his death, Let vs also goe that we may die with him. Let vs looke vponIoh. 11. 26. our great commander fasting, watching, & fighting vnto blood, in the middest of the royall army of his Saints; and say with Vriah, My Lord Iesus, & the seruants of my Lord abide in the open fields; & shall I goe to my house, eate, drinke, 2. Sam. 11 11. and take my pleasure? And when we are stung with these fiery serpents of affliction let vs cast vp our eyes vnto the true brazen serpent Iesus Christ, hanging vpō his crosse, & this will heale vs & mitigate the heat of our impatiēcy: Yea this cōsideration wil enable vs, not only to bear a lour crosses, with patiēce & comfort, but also (with Paul▪ to re­ioyce Col. 1, 24. in our suff [...]ings in that we do fulfill the rest of the afflictiōs of Christ in our flesh for his bodies sake which is the Church. the which also the Apostle Peter requireth of vs; Reioice (saith he) in as much as ye are partakers of Christs sufferings, 1. Pe [...]. 4 13. that when his glory shall appeare ye may be glad & reioyce. For we shall be heires with him in his glory if we be co­partnersRom. 8. 17. with him in his afflictions, & if we suffer with him wee shall also raigne with him, as the Apostle teacheth vs.2. Tim 2. 12.

CHAP. XXXI.
That we may much comfort our selues by comparing our afflicti­ons with the punishments of the wicked, from which Christ hath freed vs.

AND thus may we comfort our selues in our crosses and miseries, by comparing them with those much more grieuous afflicti­ons, which the holy Saints of God, yea, our Sauiour Christ himselfe, the onely be­gotten and dearly beloued of his Father, haue suffered before vs: Now in the second place let vs com­pare our crosses and calamities which we find in the straight way that leadeth vnto life eternall, with those troubles and miseries which worldly wicked men meete with, whilest they labour to satisfie their earthly desires, in the fruition of meere trifles and worldly vanities; and that both in respect of this life and the life to come. In this life they purchase the thinges which they set their hearts vpon at such deare prizes, that none in their right wits would enuy their bar­gaine, or desire their penny-worth, if they did but know how deare they cost them. For to say nothing of their spi­ritaull punishments, which like furies continually haunt them as the wrath of God inflamed and inraged against them, for their grosse crimes and grieuous wickednesse committed by them, whilest they seeke by vngodly meanes to compasse their desires, which their guiltinesse maketh them often to apprehend, and must needs bee most terrible when it is apprehended; the affrighting terrours of an euill conscience, which night and day, alone and in companie, doe continually pursue them, as it were with an Hue-an-cry. The dreadfull expectation of Gods terrible iudgments, which daily hang ouer their heads in this life, and the day of death, which they know not how soone it will approach, [Page 652] and take them from al their worldly delights and comforts, which they loue more dearely then their owne soules, and hale them, wil they, nill they, before Gods fearefull tribunal feate, there to receiue the sentence of condēnation, whereby they shall be adiudged to those euerlasting torments of hel fire; to let passe, I say, these spirituall plagues and punish­ments of wicked worldlings (which notwithstanding are incomparably greater then all the afflictions and miseries which are possibly incident vnto any faithfull man or sound Christian) how great are the corporall and outward mise­ries which they willingly vndertake and suffer, being hyred with bare hopes of attaining vnto worldly vanities? How doe they spend themselues, weaken their strength, hazard their health, wearie, and euen weare out their bodies with toyle and labour, for the obtaining of earthly trifles? Yea, how do they tyre themselues in the workes of wickednesse, thinking no danger too dangerous, no paines too painfull which they vndergoe and take, for the fruition of their sin­full pleasures; by their worldly and temporary torments, making way and preparing themselues, for those which are endlesse and euerlasting? So the Prophet speaking of the wicked of his times, saith, That they taught their tongues to speake lies, and tooke great paines to doe wickedly. And in theIer. 9. 5. Wisd. 5. 7. booke of Wisdome they are brought in complaining, that they had wearied themselues in the way of wickednesse and de­struction, going through deserts where there lay no way; and so passing through worldly torments into the torments of hel. The which is noted by the Prophet, as a fearfull iudgment of God vpon them. Behold (saith he) is it not of the Lord of Habac. 2. 13. h [...]asts, that the people shall labour in the very fire, and wearie themselues for very vanity? For whereas the faithfull by their many tribulations doe enter into the kingdome of heauen; these professed martyrs of the world, doe by as great trou­bles and miseries enter into the kingdome of darknesse, and by their temporarie paines, make purchase of euerlasting punishments.

But for the better clearing of this point, let vs consider of§. Sect. 2. Examples of heathen men pa­tiently induring great afflictions for the compas­sing of the earth­ly desires. the examples both of former ages, and of our owne present times; and wee shall plainely see that the miseries which worldlings haue and doe sustaine, are no lesse grieuous, and incomparably more vncomfortable then those which the faithfull endure in their way to Gods kingdome, they bee­ing depriued of the present consolations of Gods holy Spirit, and the hope of future happinesse, the want where­of maketh the lightest burthen of affliction heauie and in­tolerable, euen as their presence doth make the heauiest and most bitter, light and sweet. For what afflictions doe the Saints suffer for God and his kingdome; which euen meere heathen men haue not voluntarily and chearefully endured for the world and the fruites of worldly vanities? Are they afflicted with pouerty? Fabricius willingly and chearfully beares it, and after so great command and many victories, he is content to follow husbandrie to get his liuing, to sup in his chimney corner with rootes and hearbes, and for want of meanes is constrained to accept of portions for his daughters out of the common purse. And Valerius Publicol [...] after his famous consulship dyeth so poore, that he was bu­ried at the publick charge. Are they afflicted with the death of their dearest friends, of their children, yea, of their owne, onely, and most hopefull sonnes? Many of the Heathen haue borne this crosse with great patience and magnani­mous courage, as Anaxagoras, P [...]ricles, Xenophon, Demosthe­nes, Plutarch. de Consol ad Apol. lon. t. 1. Di [...], Antigonus, and many other, as Plutarch witnesseth. Are they exiled from their natiue home? Rutilius and A­ristides, though vniustly banished out of their dearly loued countries, doe with constant meekenesse beare the waight of this heauie burthen. Are they whipped and cruelly scour­ged by mercilesse enemies? The Lacedem [...]nian children made this but a game & maistery, wherein they contended one with another, who should endure with patience most & sharpest stripes, till their bodies were so cruelly torne, that they hardly escaped with their liues. Are they subiect to the [Page 654] firie triall? Mucius Scaeuela voluntarily and vnmoueably endures this torment, vntill his greatest enemie was more wearie in seeing, then he in suffering it. Are they adiudged to death and brought out to execution? Socrates hauing drunke the deadly Hemlocke, dyeth discoursing in his diuine Philosophie. M. Curtius leapeth voluntarily into the noysome and deuouring gulfe; and the Decij deuote them­selues to assured death for the preseruation of their armies. Are they vexed with torments, and see death approaching, with his most vglie visage and vizard, and apparelled in his most terrible habite? A [...]ilius Regulus willingly offers himselfe to suffer these exquisite tortures, & when hee might haue fled from them with some small impeachment and di­sparagement to his paganish faith, he standeth still, till they catch him, or rather meets them in the midde way. Finally,Senec. lib. de Prouiden. cap. 5. Demetrius (as Seneca reporteth) professeth himselfe readie and willing to endure the encounters of any afflictions. Herein alone (saith he) O ye immortall Gods, yee giue vn­to me iust cause of complaining, in that before yee brought vpon me these crosses and calamities, yee did not acquaint me with your will, for had I knowne it, I would willingly haue offered my selfe to suffer these things, which I now endure being called by you to vndergoe them. Will you take away my children from me? I haue bred and brought them vp for you. Will ye haue any part of my bodie? Take it vnto you; neither is it much that I offer, seeing shortly I shall leaue the whole. Will ye haue my soule? Why should you not? neither will I be against it, that you should at plea­sure resume that which you haue first giuen. You shall haue whatsoeuer you require from one that is willing to part with it. What then doe I complaine of? I had rather volun­tarily offer vnto you what you would haue, then deliuer it vpon demand. What need you to haue taken it by force, seeing you might haue receiued it on free-will. But now you shall pluck nothing from me, seeing nothing is wrested, but that which is retained. I am in nothing constrained, I [Page 655] suffer nothing against my will. Neither doe I seruilely serue God, but voluntarily assent vnto him. By all which and ma­ny other examples, it may appeare that the paganes and in­fidels haue with great patience, constancie and courage, suffered as great and heauie crosses and calamities, as are incident vnto vs; hauing no other end, for the most part, but worldly glory, and to continue and eternize their name and fame vnto all eternitie; and therefore how much more should we endure and suffer farre greater miseries with all ioy and chearfulnesse, seeing they tend not onely to the glory of our gracious God, but also to the furthering and assuring of our euerlasting happinesse.

But not onely haue men in times past beene subiect to§. Sect. 3. Of the paines, dangers and mi­series, which worldlings suf­fer, for the attai­ning vnto earth­ly trifles. great and innumerable afflictions, for the compassing of their worldly desires, but euen in these dayes, they are, in ayming at the same ends, liable to the like miseries. For what difficulties and dangers, what excessiue paines and toyle­some labours, doe ambitious men vndertake that they may aspire vnto worldly honours? How are their heads bro­ken with cares, and their hearts with greefes, in plotting the meanes of their preferments, and in beeing crossed in their designes? how doe they beate their braines in study­ing Machiauells pollicies, and in contriuing meanes for the ouerthrowing of their enemies, for the supplanting of their competitours, that themselues may rise by their fall, yea for the cunning betraying of those vnto, whom they professe loue & friendship standing in their way, so as they may haue their bane, and yet neuer know who hurt them? With what feares are they racked lest they should be catched in their owne nets? And what sorrowes doe they sustaine, when as they are ouertaken and supplanted by them at whose heeles they tripped? Neither doe men take lesse paines, or vnder­goe fewer dangers, or endure smaller or lighter miseries for the obtaining of the Mammon of iniquitie. The hus­band man is vexed with the cold of Winter, and the heate of Sommer. He toyleth in the myre and dirt, and his body [Page 656] is subiect to the ini [...]ries of flormie tempests, boysterous winds, hayle, snow, and all weathers; he wasteth his bodie, and consumeth his strength in digging, ditching, hedging, plowing, threshing, sowing, reaping, carting, hauing no other comfort to strengthen him, but the hoped haruest which seldome answereth vnto his ouer greedie expecta­tion. The Merchant trauelleth by sea and land, and is expo­sed to innumerable dangers, to stormes and leakes, to rocks and wracks, to the robberies of mercilesse pyrats, and the in­iuries of lawlesse barbarians, by many whereof he is often­times ouertaken, and seldome escapeth them all. And all these paines and dangers he taketh and runneth into, onely in hope of obtaining some riches, of which hee sometimes faileth, running into great losses, whilest hee pursued small gaines; or though hee doe attaine vnto that which he seek­eth, yet is hee as much troubled in the possession, as in the pursuite; and after al his paines in getting, and care in keep­ing, he is most of all tormented, when as loosing that which is endeared vnto him by induring so much for it, his heartQuaeris vt ac­quiras, acquiris vt perdas, perdis vt doleas. Ber­nard. serm. de quinque negoti­ationib. lieth open to let in greefe and sorrow. So that (as one saith) by all these excessiue cares, labours and manifold dangers; they seeke to obtaine, obtaine to loose, and loose to greeue. The souldiar to maintaine himselfe in his estate and calling, endures innumerable and greeuous miseries; hee watcheth and wardeth, he lyeth hardly and fareth barely, he runneth desperatly into any dangers, and endureth the incounters of mightie enemies, he is subiect daily to wounds and maimes, and is continually exposed to perill of death; all which hee vndertaketh and sustaineth with courage and comfort, for the gayning of some smal pay, which he no sooner receiueth but hee presently spendeth it; or for the purchase of some smokie honour, the commendation of his Generall, or the applause of his fellow souldiars. So what paines and tor­ments doth the seeke man endure, that hee may recouer his impayred health? What cutting and lancing, what serch­ing and searing, what corasiues and cautarizing, what dis­taste [Page 657] and loathsomnesse doth he endure, whilest he chaweth the pills which he cannot swallow, and whether hee will or no, casteth vp againe the loathed potion? and yet often­times he is deceiued of his hope, his medicine being his poyson, which killeth, in stead of curing him. Or though he attaineth vnto that health which he expecteth, it is onely a repriuall from death and no deliuerance; no full freedome from greefes and paines, but a further enabling of him by recouery of strength, to endure them longer. Finally, we see what paines are sustained by ignorant idolaters, and what afflictions and miseries are with patience endured by the blind and superstitious in their will-worship and idolatrous seruice. The Baalits cut and lance themselues before their Idoll; the Papists goe bare-foote on pilgrimages to their i­mages of Saints, and cruelly whip themselues before their crucifix; many of the Iewes would endure any torments, ra­ther then they would eate swines flesh; and the Turkes them­selues would rather dye, then blaspheme their false Prophet Mahomet, or lying Alcharon. In a word, worldlings of any sort are content with patience to suffer any miserie for the fruition of their earthly desires, and the pleasing of theirSi tanta suffert anima mundana vt possideat vn­de pereat, quanta debet sufferre ne pereat. August. lib. de patient. cap. 6. carnall appetite; and though they are not assured to attaine vnto them, yet the very bare hope of enioying doth lighten all their labours, and sweeten vnto them their most distast­full sorrowes. And therefore, if worldly men are content to suffer so many afflictions, that they may obtaine those things which further their destruction, how much more chearfully and patiently should we suffer farre greater cros­ses, that wee may attaine vnto saluation. If they suffer so much for Mammon and things of no worth, let vs be asha­med, to be vnwilling to suffer so much and more for Christ, and the fruition of heauenly happinesse. If they endure so many miseries for temporarie trifles, which they are not sure to obtaine after all their paines and trauailes, nor to re­taine them for one houre, though they should haue them in possession; how much rather should wee with ioy and [Page 658] thankfulnesse endure all crosse and calamities, for the assured fruition & euerlasting possession of God himselfe, and those vnspeakeable ioyes of his heauenly kingdome? It is the lot of the most to suffer many miseries in this life; and (as one saith in this world, not to feare, greeue, labour and bee inAlia est autem spes piorum, alius laboris fruct [...]s, alia periculorum merces. &c. Au­gust. epist. ad La [...] ­gum. epist. 82. danger, it is meerely impossible; but seeing farre other is the hope of the godly, then of the wicked, farre other the fruit of their labour, and much richer the reward of their dangers; it is principally to bee respected for what cause, with what expectation, and to what end euery one indureth these crosses and miseries. And therefore (as another perswa­deth)Chrysost. in 2. Cor. 12. Hom. 26 if thou art a disciple of Christ grudge not, nor take it greeuously to enter into the straight and affl [...]cted way, consi­dering that if thou be not by this meanes afflicted thou wil [...] assuredly suffer for some other cause; though fruitlesse and vnprofitable. For the enuious and couetous man, hee that is inflamed with the loue of harlots, and ambitious of vaine▪ glory, yea euery one whosoeuer runneth wicked courses, doth sustaine many molestations & afflictions &c. And ther­fore seeing howsoeuer we carry our selues, it is altogether necessary that we should suffer tribulations; why should we not make choise to suffer in the way of righteousnes, which with our afflictions wil bring vnto vs innumerable crownes of happinesse.

And thus many we comfort our selues, by comparing our crosses and afflictions, with those which worldly men suffe [...] § Sect. 4. That we may receiue much comfort, if wee compare our light afflictions with the hellish torments of the damned. for the obtaining of monentany vanities: but much more may we be comforted, if we compare them with those euer­lasting and hellish torments, which after these temporary punishments they shall endlesly suffer with the Deuill and his Angels. For they shall eternally bee pursued with the fierce wrath of God, which lying vpon our Sauiour, but for a while for our sinnes, and that, at the same time, with some comfortable assurance of Gods loue, did force him to crye out, My God my God, why hast thou forsaken me; they shal for euer boyle, burne and broyle, in those vnquenchable flames [Page 659] without hauing so much as a droppe of cold water to coole their heat. Their tortures and paines shall bee intolerable, and yet without end. Their misery shall be comfortles, and yet without hope of future amendment, for the fire shall ne­uer go out, and the worme dyeth not. And as they are out­wardly burned and tormented, so inwardly they shall bee racked and tortured with the guiltinesse of sinne, and the terrours of an euill conscience, which shall accuse them as selfe▪ murtherers, & the onely causes of al their hellish mise­rie▪ All which positiue punishments will not be so grieuous vnto them, as their depriuation of glory and happinesse, and their euerlasting banishment out of the presence of God, and the inestimable ioyes of his heauenly kingdome. For their torments though neuer so great, are neuertheles finite in their quantity, whereas their losse is infinite, seeing they not onely loose the ioyes of heauen, but the fruition of God himselfe. Now vnto these punishments which they suffer di­rectly and properly in their own persons, we may adde those which shall lye vpon them in regard of their company; for besides those hellish fiends and vncleane and filthy spirits, who will be ready to scorne, deride and insult ouer them in their miseries, executing Gods fearefull iudgements with al malicious tyranny, they shall haue the fellowship of dam­ned men like themselues, among whom they shall heare no­thing but direfull yelling and hideous crying, shrieking and blaspheming, which will double and redouble their tortures and grieuous paines. All which and much more (which might be spoken of this argument, if it were pertinent to our present purpose) being considered, may serue to lighten all our afflictions, and to yeeld vs comfort in all our crosses, for seeing the Lord of his free grace and infinite mercies, hath through his sonne Christ saued and deliuered vs from these greatest euils, and those intolerable & euerlasting punish­ments, though by nature we are no better then they y^t suffer them, and both by our originall corruption and our actuall transgressions, which we haue innumerable times commit­ted [Page 660] against Gods infinite maiesty, haue deserued to be parta­kers of those endlesse torments; well may we with patience and comfort, yea with exceeding thankfulnesse and ioy vn­speakeable, endure these light and momentany afflictions, as thinking our selues happy, that we are not vtterly consu­med, and euerlastingly swallowed vp of that hellish con­demnation which others suffer.

Lastly, wee might receiue much consolation in all our§. Sect. 5. That we may re­ceiue much com­fort if wee com­pare our earthly afflictions with our heauenly ioyes. crosses and calamities, if wee would often compare them in our meditations with those eternall and heauenly loyes, which we shal attaine vnto at the end of our wearisome pil­grimage, after we haue beene a while tryed and tyred with these light and momentany sufferings. For there wee shall finde a most happy catastrophe and blessed change of all our crosses and miseries, there not onely shall we haue all tearesLuk. 6. 21. Iohn 16. 20. Rom. 8. 18. 2. Cor. 4. 17. wiped from our eies, but our weeping shall be turned into laughter, and our sorrow into ioy, as our Sauiour hath pro­mised vs. There shall wee finde that truely verified which the Apostle speaketh, namely, that our present afflictions are not worthy the glory which shall be reuealed. For (as elsewhere he saith) these light and momentany afflictions shall cause vnto vs a farre most excellent and an eternall waight of glory; and after our slight and short paines which we take in trauelling our iourney, we shall come to an inheritance, immortall and 1. Pet. 1. 4. 6. 7. vndefiled, and that fadeth not away, reserued in heauen for vs; wherein wee haue cause to reioyce, though now for a season (if neede require) we [...] are in heauines, through many tentations; that the tryall of our Faith, being much more pretious then gold that perish [...]th ( [...]hough it be tried with fire) might be found vnto our praise, and honor and glory, at the appearing of I [...]sus Christ. Finally there we shall not onely be freed both in our soules and bodies, from all worldly miseries, but also be made par­takers of such surpassing and inestimable ioyes, as neither the eye hath seene, the [...]are hath heard▪ nor the hart of man con­ceiued. 1. Cor. 29. There we shall haue the society of the blessed Saints and Angels to communicate with vs in all our happinesse, [Page 661] yea we shall haue fellowship with our Sauiour Christ, who hath so deerly loued vs, and is now aduanced aboue al pow­ers and principalities, and all things in heauen and earth. Yea we shal haue the fruition of God himselfe, our summum bonum, and cheefe happinesse, in whose presence there is ful­nesse of ioy for euermore, he being infinite in all perfection & containing in himselfe alone all beauty, maiesty, glory, ex­cellency, vertue, goodnes, and whatsoeuer may bee loued, desired or admired. But of these points I haue largely spo­kenSee contempt of the world. lib. 3. chap. 3▪ to 11. in the other part of this treatise, and therefore need not heere to insist longer vpon them: onely let vs consider, that if after these short and light afflictions we shall attaine vnto such vnspeakeable happinesse, and hauing possession of this glorious kingdome shal neuer be dispossessed, but after ma­ny millions of yeares shall be as farre from the ending of our ioyes, as we were at out first entrance vnto them, wee haue great cause not onely to bee patient, but also to reioyce in our greatest miseries and afflictions. For if worldly men doe comfort themselues in all their labours? dangers, and sorrowes, by remembring that they shall haue an end, and that they are the meanes to helpe them to the attaining of earthly riches, honours and pleasures? which when they enioy, they thinke all their paines and greefes sufficiently recompenced, although they are both vaine and momenta­ny, so as they may outliue them, or are assured that at their soone-approaching death they shal dye with them, & leaue them comfortlesse in this last and greatest extremity; then how much more should our hearts be comforted, yea reple­nished with ioy in all our crosses and afflictions? when as we thinke with our selues that they are but short and momen­tany, and that when they are passed, wee shal obtaine those euerduring riches, and neuer fading glory, those endlesse pleasures & euerlasting ioyes, which the Lord who is a most sure paymaster doth reserue for vs in his heauenly king­dome.

CHAP. XXXII.
That we must with our spirituall consolations ioyne worldly com­forts, when by lawfull meanes we may enioy them.

AND thus haue I handled those spirituall rea­sons§ Sect. 1. That we ought not to neglect a­ny lawfull meanes of com­fort or freedome from the crosse. and arguments, which being duly con­sidered, may bring vnto vs much comfort in all our crosses. Vpon which consolations as we are cheefly and principally to relie; so we are not to neglect those outward meanes and helpes, which God out of worldly things shall vouchsafe vnto vs, either for the taking away of our afflictions, or for the ea­sing of our greefes, and confirming of our patience in bear­ing and sustaining them. Concerning the former, there is no lawfull meanes, which is not to be vsed for the remouall of our crosses; for as then alone we are called of God to suf­fer afflictions, when as we haue no lawfull meanes to auoide or escape them; so can wee onely lie vnder the waight of this burthen with comfort and good conscience, whilest we want these meanes of freedome and deliuerance. For if when the Lord graciously granteth them vnto vs, wee will not vouchsafe to vse them, either because wee would not part with our afflictions, as thinking them meritorious and satisfactorie for sinne, or because wee would haue the Lord grant vnto vs other meanes, more extraordinarie, and bet­ter fitting our proud humours; wee doe therein but tempt the Lord, and are guiltie of all owne harmes, bearing now no more a crosse sent from God, but a burthen of our owne making and imposing; neither yet seruing God any longer in our obedience to his will, but becomming voluntarie seruants and slaues vnto our afflictions, whereby we iustly deserue to bee vsed like seruants vnder the law, who refu­sing their libertie, when as it was lawfully offered vnto [Page 663] them, had in token of perpetuall seruitude their eares bored with an awle vnto the dore, and had neuer againe any offer of their freedome. Howbeit we must carefully take heed, that the meanes which wee vse for our deliuerie be iust, ho­nest and lawfull; for otherwise we shall be in worse case then we were before, wounding our soules to cure our bodies, and hazarding our euerlasting happinesse, for our deliue­rance out of light and momentanie miseries. But of this ISee first booke chap. 5. Sect. 12. haue before spoken, and therefore will heere thus breeflie passe it ouer.

But as wee must vse these worldly meanes of our deliue­rance§. Sect. 2. That we must make known our greefes to some wise and faith­full friend. from affliction when we haue them, so when we want these, wee must not neglect such other meanes as may ligh­ten our loade, and sweeten the bitternesse of this loathsome potion. Of which, among many other, there are two cheefe and principall. The first, is to impart and lay open our greefes vnto our discreete and approued friends, that wee may receiue counsaile and comfort from them. For as an heauie burthen (which to one alone is vnsupportable) is made light and easie, when as it is borne vpon many shoul­ders; and as those wounds are most desperatly dangerous, and doe soonest drowne the heart, which doe bleed in­wardly, and those lesse perilous & sooner cured which haue an outward issue; so the burthen of sorrow which is intole­rable to one onely, is made much more easie when it is borne by diuers friends; and these bloudy streames of tribu­lation, which hauing no externall vent, will drowne the heart with greefe; when they finde an outward passage into the boosome of a faithfull friend, are easily cured by those soueraigne salues of diuine and morall consolation, which he through his wisdome is able to apply vnto them. And therefore, as when we haue more labour and businesse then we can well by our selues dispatch, we vsually call in others to assist and helpe vs, because labour communicated, be­commeth easie to many, which is impossible to one: so when the yoake of affliction doth lye so heauie vpon vs, that in [Page 664] our owne sense we are readie to faint and sinke vnder it, let vs call in to our aide, our deare and faithfull friends, that by the helpe of their counsailes and comforts, we may be re­freshed and supported. And of this wee shall finde a double benefit; first, as it is an ease vnto our hearts, when as they vnburthen themselues of greefe by complaining; for as when the flood of sorrow is pent in & dāmed vp, it so much the more swelleth and inwardly rageth, so when it hath a vent and free current, it will runne much more weakely and with greater stilnesse. In which respect, men to ease them­selues are readie to make mone to the bare walls and sensles trees; because, as they are more irkesome when they are smothered, so it is a comfort, if by any meanes they can but vtter them; and secondly, because as sorrow issueth, and the heart emptieth it selfe, so comfort entreth and replenisheth it, whilest our friend to whom we make knowne our cala­mities, doth giue vs ease and refreshing, partly by his com­passion, fellow-feeling, condoling and pitying vs in our greefes, and partly by his wise counsails and sweete consola­tions both diuine and morall.

But yet we are to knowe, that not euery friend is fit, vnto§ Sect. 3. That choice is to be made of a fit friend, when we would commu­nicate our greefes. whom we may communicate and lay open our greefes, for there are some that handle sores with so rough an hand, that they rather bruise and hurt them, then cure and heale them, and are so austere and ha [...]sh in their disposition; so tart and cynicall in all their cariage and behauiour, that they are more likely to gaule new skinned wounds, and to make the sores of sorrow all most healed to bleed afresh, then by the sweete Balsum of comfort and discreete counsaile to giue vnto their greeued patient any refreshing. There are some also which being in the contrary extreame are too too sorrowfull and ouer passionate, weeping ouer wounds in stead of curing them; vnto whom sorrow and greefe being imparted by pitifull cryes and mournfull complaints, is e­choed back againe, and so redoubled both in the sound and strength, like two fires when they meete together. And fi­nally, [Page 665] there are some both faithful and willing, who through their want of wisdome and experience, are not able to ap­ly vnto vs fit comforts; vnto whom we are no more to resor [...] for the refreshing of our soules tyred with sorrow, because of their friendship and loue towards vs, then wee doe for the curing of bodily diseases, make choice of vnskilfull empericks because they affect vs; knowing that not loue, but skill and learning doe cure diseases, although they are best when they are ioyned together. And therefore wee are to make choice of such a comforter, as is both compassio­nate, temperate in his affections, and wise and discreete in his comforts and counsailes; and not so onely wise, that hee is withall proud and cynicall; nor so onely pitifull and passionate, that hee is fit for nothing; but with the showres of teares to increase the flood of greefe, and to make the streame of sorrow to runne with double violence. And because Gods faithfull ministers are for the most part the best able, and most readie to performe this dutie, who haue receiued from God the tongue of the learned, that they should knowe to minister a word in time to him that is wearie; Esa. 50. 4. therefore aboue all others, choise is to be made of them for this purpose, especially when as their knowledge is sweet­ned with loue, meeknesse and humilitie; for otherwise it is as good to be without their helpe as haue it, when the dan­ger of the disease is much exceeded by the paines which they put vs to, in their rude and rough curing it. Now that we may finde such a friend in the time of our aduersitie, the readiest way is to be such an one vnto others in their griefes,In aduersis ha­bet auxilia qu [...] in secundis commodat. in the time of our prosperitie. For if in our plentie we are no niggards of our good counsails and consolations, but lend them freely vnto all distressed christians, when they are rea­die to faint in their afflictions; then shall wee in the time of our need finde them returned vnto vs with plentifull vsurie and increase, the Lord rewarding our pietie and loue into our boosomes, and neuer suffering vs to bee confortlesse, who haue beene so comfortable vnto others.

The second meanes of refreshing our hearts oppressed§ Sect. 4. The second meanes of worldly comfort, is lawful recrea­tions ioyned with our honest labours. with greefe, is by ioyning seasonably our honest labours with lawfull recreations. For whereas idlenesse giueth full scope and opportunitie vnto Satan and our owne corrupti­on, to aggrauate and amplifie our afflictions, and gather arguments against our owne peace and contentment, tor­menting our selues with our owne conceipt and apprehen­sion, and (as it were) whipping our soules with rodds of our owne making; this serious employment in the businesses of our callings, will put all these conceipts out of our mindes, and free vs from all other greefe, then that which wee are subiect vnto in present sense and feeling. And whereas idle­nesse maketh vs fall into deepe melancholie, by giuing vnto vs full leasure and libertie, not onely to meditate on present miseries, but to recall those which are past, and through feare to anticipate those which are not yet come; the which humour is the very rurse of discontent, and im­patiencie, and the tindar into which when the least sparke of affliction falleth, it is encreased in the apprehension, and within a short time, becomes a great and vnquenchable flame; labour and continuall exercise, doth so wholy take vp the minde, that there is no place for this idle humour to settle in, nor any meanes to nourish it, though at the first we haue giuen way vnto it. But yet excessiue and vnremit­ted labour, doth as much prepare the minde for the admit­ting of melancholie, as sloth and idlenesse, and doth no lesse possesse it with impatiencie and discontent; and therefore as the cheefe part of our time must be spent in taking paines, and in performing the duties of pietie and of our callings, to put out of our minds all false apprehensions and idle conceipts; so must wee allot some share thereof vnto honest and lawfull recreations, as walking in pleasant places, con­ferences which are delightfull without offence, Poetrie, Musicke, shooting, and such other allowable sports as best fit with mens seuerall dispositions for their comfort and re­freshing. And this is alike, though not equally, necessary as [Page 667] the other, because as too much ease breedeth wantonnesse; so too much labour causeth wearinesse, of which the one, as well as the other, is the mother and nurse of wawardnesse and impatiencie. But yet we must not at the first approach­ing of our afflictions so vse these delights and recreations, that they keepe vs from applying them to our hearts, and making an holy vse of them, for the furthering of our re­pentance and mortification; as it is the custome of worldly men, who laugh out their sorrowes, discountenance their new approached griefes, drowne their dolour with exces­siue drinking, and keepe the noise of their afflictions from pearcing their eares or hearts, with the lowder clamour of their merry company; for so they will bee vnto vs as be­witching Syrens, which will rocke vs a sleepe in carnall se­curitie, bring vs into a spirituall lethargie, and to become senslesse both of smart and sinne: but in the first place wee must giue way vnto God by sorrow for sinne, which is the cause of our afflictions, and vse our crosses, as hammers to driue repentance more deepely into our hearts, and that be­ing there throughly fixed and fastned, our peace made with God, and the mortall poyson of our miseries (which is sin) being taken away, then wee are by these comforts and re­creations to refresh our mindes, when they are tyred with the waight and continuance of our calamities, in the meane while carefully taking heed, that neither at first nor last, our sports and delights doe not lessen our sorrow for sin, which is alwaies too litle and farre short of that it should be; but onely mitigate our greefe for our miseries and afflictions, which too too often is excessiue and immoderate, for as the salue being rightly applyed to the sore, doth heale and cure it, but being laide vpon the hole skinne, doth draw a blister, and make the patient in worse case then hee was before; so if this medicine of delight and lawfull recreation, be well applyed to that sorrow which ariseth from afflictions, it will do vs much good, and helpe to recouer our spirituall health; because this is a disease of the minde which needeth curing; [Page 668] whereas if it be misapplied vnto our sorrow for sinne, which is a sauing grace, and one of the soundest parts of a true Christian, it will exulcerate the soule, and make the faithful patient in farre worse estate then he was before.