WEE have here the true por­traiture of one of the most self-denyings Saints, that either time or experience can demonstrate, that King and Princely Prophet Da­vid, one who was eminent in four things.

1 He was eminent in the choyce which God made of him (before his Brethren, or any of the Isralites) to be King in the room of Saul. 1 Sam. 16.12.

2 He was preferred by the Daughters of Israel (before the King himselfe) in their triumphall song Saul hath slain his thousands, but David his ten thousands, 1 Sam. 18.7.

3 But he was most eminent in the sa­vour of God; never was there such an [Page 2]Epethite given to any before him, that he was a man according to Gods own heart.

4 And lastly, though not least of all; he was super-eminent in his sufferings, and sorrowes, which befell him as soon as he was called from his Fathers Sheep­fold, to be the great Shepherd and King of Israel.

Many of the Saints have been remark­able for some sufferings, and some for o­thers; but scarce ever shall we finde any one but King David, which had a tast of all? Nay, he drank a deep draught of e­very afflictions bitter Cup. Take but a scantling of his life, from his anoynting to his death; and there is none but must needes confesse, he was an unparalel'd sufferer.

So soon as he had promising hopes that he should be a King, they were as quick­ly in part in the bud, and so withered, that he said in his hast all men were ly­ars. Psal. 116.11. Yea, even the Pro­phet Samuel, which brought him the tide­ings from God, and anoynted him, and that he should one day perish by the hand of him he should succeed. 1 Sam. 27.1.

How was he wearyed by the cruell Ty­rant Saul, and hunted up and down from Mountain to Valley, from the Valley to [Page 3]the Wildernesse, from the Wildernesse to the Caves, and at last no place was safe for him, he was fain to depart the Land.

And as if his own sorrowes were not enough, but he must see the sorrow which befell his Fathers house, for 'tis like they could not abide safely in Bethlehem; for they went to the Cave of Adullam to him; no doubt the sight of them did but adde to his misery, he would never have de­sired such a favour of the King of Moah else, that his Father and his Mother, might live with him, till he saw what God would doe with him. 1 Sam. 22.1, 3.

What a sorrow was it to him (no doubt) to hear of the slaughter of 85. of the Lords Priests, occasioned by his comming to Nob: and all the Citty put to the edge of the sword. 1 Sum. 22.17, 18.

Again into what distress, was he and his company driven to, when he was forst to become an eloquent begger, and that to such a Churl as Nabal, that in stead of an Almes, or a good answer, he term'd him no better then a Runnagate. 1 Sam. 25.10.

How many times was he in jeopardy of his life: what hard shifts was he dri­ven too? he fained himselfe mad before Achish King of Gath. 1 Sam. 21.13. [Page 4]being in great feare there.

But never was he more neer it, then when his own people and companions spake of stoning him; his griefe was so great for the burning of his Citty Ziklag, and the carrying away his Wives and Friends, that he wept so much, he could weep no more, and yet in stead of com­forting him, they cause him to be deeply distressed, when they spake of stoning him. 1 Sam. 30.6.

Now these were his sufferings before he was crowned King, all which were but as a Praeludium to his after sorrowes; his first may be termed (as it were) for­raigne, the latter domestical. The first, more on the body, the latter, more on the Spirit, and both againe had a suffici­ent share.

What saddest disasters befell himselfe and family? into what a notion of sor­rows had he plung'd himselfe into, by his committing adultery, and hiding it with murder; what a heavy doome did he bring upon his house, what perplex­ity upon his Spirit? and though God had pardoned him upon his true repen­tance: yet the Sword did never depart from his house.

What a cutting Corasive was it to him, [Page 5]when his beloved wife Michal shall scorn­fully jeere him, and that in the service of God; what griping griefes did even tare his tender heart in sunder, to hear that his Daughter Tamar shall be abused, and that by her own Brother. 2 Sam. 13.14. and that afterward this incestious Son shall be slain by his Brother Absalom, and at that time too, when he was in his Cups, that Absalom shall requite his Fa­thers pardon and indulgence, with the worst ingratitude; the greatest rebellion was ever heard off, which we may read at large in 2 Sam. 15.16, 17, 18. That a­nother of his darlings, Adonijah will be so bould to step into his Fathers Throne, and say, hee'l be King, before his Father hath surrendred it up to nature. And doubtlesse all those sorrowes were not to be compared to the sadnesse of his soule for sin, which we may abundantly read in many of his mournfull Psalmes, there he casts up the accounts of his sorrowes, when, and where, and how they were inflicted, his being slighted, and forsaken by his friends, abused and scorned by his enemies, was not the least of his miseries, yet for as much as sin became so heavy a burden to him, he bore all the better; for where sin is felt heavy, there sorrowes [Page 6]will seem light, he was conscious he had deserv'd that, and worse; and this made him in a sweet submission to kisse the rod which this Shimei whipt him withall: suffer him, God hath bidden him.

David being a man after Gods own heart, knew the order of Gods proceed­ings so well, that he must smart soundly for his sins of adultery and murder, that God would be just in making good what he had threatned, and not a sillable of it fall to the ground, and therefore he meek­neth his spirit to a quiet and humble sub­mission, to bear the anger of the Lord, because he had finned against him, and therefore he professeth, Psal. 39.9. that he was dumb, and opened not his mouth, because the Lord had done it.

In the 2 Sam. 12.10. Nathan from the Lord, fearfully threatens a heavy judge­ment upon David for his sins, Thus saith the Lord, because thou hast despised me, and done thus and thus, the sword shall never depart from thy house: but I will raise up evill against thee, out of thine own house, and I will take thy Wives, and give them to thy neighbour, and he shall lye with them: for thou didst it secretly, but I will do this thing before all Israel and this Sun.

Now God goes roundly to work with David himselfe: now every word must be fulfilled, David had dealt treacherou­sly with Ʋriah: David shall be dealt with­all in as treacherous a manner by his sub­ject, his bosome friend: yea, by his be­loved Son. He abused his neighbours wife; he shall have the same measure re­doubled into his own bosome. He had caused the enemies of God to blaspheame his name: he shall have his own name so spit upon, that he shall become a scorn and a by-word to his enemies, a stranger to his friends, and a song to the very drunkards.

In these nine verses, we may observe these four particulars.

1 David's coming to Bahurim.

2 Shimei's meeting, and abusing David: aggravated by four remarkable circum­stancies.

1 By his railing at David, saying, come out, come out, thou bloody man, and thou man of Beliall: charging him with all the blood of the house of Saul. vers. 7.

2 His cursing him all along as he went. v. 5. & 13.

3 By his throwing stones, and casting dust at him.

4 He pretends a sufficient warrant for [Page 8]what he did, and would make him believe God had now found him out, and would reckon with him, vers. 8. The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned, and the Lord hath delivered thy Kingdome into the hand of Absalom thy Son, and behold thou art taken to thy mischiefe, because thou art a bloody man.

3 Here is Abishai's perswading David to avenge himselfe, vers. 9. Why should this dead Dog curse my Lord the King: let me goe I pray thee and take off his head.

4 We have David's humility, under Shimei's inhumanity, exprest in five cir­cumstances.

1 His indignation at the thoughts of revenge, vers. 10. what have I to do with you, ye Sons of Zeruiah, as if he should have said, I will have nothing to do with those that cannot bear an injury.

2 His looking off the stone, to God that threw it, vers. 10, 11. The Lord hath bidden him.

3 His patient submitting under the hand of God, vers. 10. So let him curse, because the Lord hath said, curse David: who shall then say, wherefore hast thou done so.

4 His justifying of God, in his way of proceeding, vers. 11. Behold my Son which came forth of my bowels, seeketh my life: how much more may this Ben­jamite do it, as if he should have said, if it be good enough for me, that my sin hath procured my Son to become a Rebell, and Traytor to me his Father, and lay my life in the d [...]st: it is no wonder if a stranger take this advantage, and trample upon me too, seeing me so low.

5 His comforting himselfe with hopes of being benefited by this affliction, vers. 12. It may be that the Lord will look on my affliction, and that the Lord will re­quite good for his cursing this day.

1 David came to Bahurim in his flight from Absalom, we may seriously observe, to what afflictions and streights the Saints of God may be brought, they may be brought to flee for their lives: this was Davids case, and this is the lot and porti­on of all the faithfull, to endure affliction in one kinde or other. Abraham the Fa­ther of the faithfull, had his peculiar af­flictions, his great fears, and his unpara­lel'd tryals, Gen. 20.11. & 22. Isaac had his continual griefe of minde, in the mar­riage of one of his Sons; and of his be­ing deprived of the other for 20. yeares [Page 10]together. Gen. 26.35.36.27. See what afflictions Jacob had, persecuted by his own Brother, and driven from his Fathers house into a strange Land: there he suf­fered many an injury and indignity from his Unkle, with sorrowes he sustained from, and in his children; Surely if we would seriously read the whole story of his life, we shall finde his troubles come tumbling one on the others back: Like the waves of the Sea; commonly the ending of one, was but the beginning of another.

Moses, whom God so dearly loved, and entertain'd into the necrest familiarity, talking with him face to face: was not­withstanding exercised with grievous af­flictions; not to speak of his hardships and streights which he sustained before, he could understand it: being in danger of death every hour, for 3. months space. To omit many things, what an affliction had he in carrying such an untoward people 40. yeares together in the wilder­nesse? and what wordly comfort had he to cheer him in suffering all these afflicti­ons, but the remembrance of the Land of promise: the fruition whereof he long expected. But at last he is cut off from this hope, and heareth Gods definitive [Page 11]sentence passe upon him, that he must as­cend Mount Nebo, and dye there, Deut. 32.50.

And thus Job, though he were the just­est man that lived upon the Earth, (by the Lords own testimony) yet did he en­dure manifold, and grievous afflictions, as we may read in the History of his life; the spoyling of his goods, the slaughter of his servants, the untimely death of ten children, all at once; the outward tor­ment of botches and boyles; and the in­ward terrors of an afflicted minde, the scornes of the wicked, the strange beha­viour of his Wife, the unkinde usage and hard censures of his friends, that in these respects he was thought to be the fittest man to be propounded by the holy Ghost as a pattern of patience. James 5.11.

And thus did all the Apostles suffer afflictions, yea, and cruel deaths, (except St. John) Here with a Catalogue St. Paul makes of his sufferings, 2 Cor. 11.44. unto which outward vexation of body, and inward cares and distractions of minde, we may add his spiritual afflictions, as the fight between the flesh and spirit, and the buffitings of Satan, which were in­comparably greater then all the rest: for whereas out of the strength of his faith [Page 12]and patience he rejoyced, yea even boast­ed himselfe in his other afflictions; by these he is much humbled, and cast down in the fight of his corruptions, and for­ced to crye out, in perplexity of spirit, oh wretched man that I am, who shall deliver me from this body of death.

Now the causes which doth move the Lord to lay upon his children those great afflictions, is because of sin; Sin then is the meritorious cause why the Lord pun­isheth a place, or Person: Judgments ne­ver come down from God, till provo­cations first go up from man, and this the Church plainly affi [...]meth, Lam. 3.39. man suffereth for his sin; and this the Lord tels Israel, Jer. 30.14, 15. I have stricken thee with the wound of an enemy, and with a sharp chastisement, for the multi­tude of thine iniquities, because thy Sons were increased, why cryest thou for thine affliction, thy sorrow is incurable, for the multitude of thine iniquities, I have done those things unto thee.

Object. But doth God alwayes correct for sin? are there not other ends which move the Lord to lay crosses, upon his own children?

Ans. Its very true; God doth by af­flictions, as well make tryall of his gra­ces [Page 13]in us, as chastize us for our sins, and that besides our 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 us, as pun­ishments and chastisements, for our ini­quities, and doth not reveale unto us when he tryeth us, and when he correct­eth us: Therefore leaving Gods secrets unto himselfe, we are not to look unto his hidden counsels, but to his revealed will, and according thereunto we are al­wayes to make this use of our afflictions, that when we are judged we are chastned of the Lord, and justly corrected and pun­ished for our sins, and thus the Saints in all ages have done, still have they insisted on their sins, which have primarily been the cause of their sorrowes; So David complained, Psal. 38.3. there is no sound­nesse in my flesh, because of thine anger: neither is there rest in my bones, by rea­son of my sins.

And thus the Prophet Isaiah, chap. 64.5. cryeth out in his prayer for the people; behold thou art angry, for we have sinned.

Yea Job himselfe, who was chiefly af­flicted for the try all of his graces, though [Page 14]he desires to defend his innocency against his three friends, to maintain the inte­grity of his heart from their false asper­tions; yet having to deal with God, he acknowledgeth, and sayes, I have finned, what shall I do unto thee, oh thou pre­server of men, and why doest thou not parden, and take away mine iniquity. Job. 7.20. Again, 'tis good to make a holy use of every affliction; Is there an insufficiency, and impotency in creatures that they cannot help us: or infidelity and treachery whereby they will not afford unto us that help which we expect from them? we may very well conclude, we rested too much on those earthen propts, and when contempt and scorn waite up­on our heeles, pride and loftinesse was our Gentleman Usher before, and so of the rest. God is one that will do nothing, wherein his word shall not justifie his deed: what befalls us from him must needes be just, though we conceive not our desert, because he smothers our of­fences, his justice is in no way detected; and surely if we would seriously take no­tice of it, we may oft times read our fin in our punishment: for God usually re­taliates, and dealeth with men according to the manner and way of their wicked­nesse: [Page 15]the sin and suffering, oft meet in some remarkable circumstance.

Now as afflictions are punishments for sins past, so are they preventions against sin in time to come.

Phisit [...]ans when they purge their Pati­ents, aime most at the cause of the di­sease: for when that is taken away, the effects will follow, thus doth God with his own dearest children, he purges them so sore, and brings them so low, that they are almost pined with want, before a spring of better blood can be procured. If we have ventured on noysome meates, and hurtfull poysons, If we will feed on grosse sins, and drink in the very pudle of iniquity, what shall our Father do with us? but give us such Phisick, as will thorowly work.

If David will lie, and commit adulte­ry, and fall to murder Innocents: what can God do lesse for David, unlesse he would have him lost: but lash him sound­ly? make the rod cling to his skin, yea to his conscience: make his very bones to ake, and shake too; and when he will be walking so neer Hells mouth; 'tis just for God to take him by the heeles and make him believe he will throw him in; vvhat if he be crost of his vvill, and [Page 16]crie, its better he should crie here then in Hell? and receive his payment here, then his judgment there; and truly, many times the whip prevents the halter; and thus if we will venture after David in those dangerous pathes, we shall be sure to passe under the red as he did, if we be Gods children as he was.

Oh how should David's practise and case affright us? alas, how did he ga­ther mud, when he did but stand still a while? and how would his corruptions again have grown to some head, had not Absalom been raised up, to breath him, & to disperse them: If David were so fog­gie, after so many breathings: a man of so good a diet: how resty should we be if never walkt? how grounded on our lees with Moab, if never turned forth from Vessell to Vessell? It stands the Lord therefore upon, if he will provide for his harvest, and our good: to take some paines with us, least otherwise he faile of his vintage, while we want dressing.

Now God is gratiously pleased to give us a reason for what he doth: I will turn my hand upon thee, and purely purge a­way thy drosse, and take away all thy time. Isai. 1.25. and again, by this [Page 17]therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin, Isai, 27.9. So likewise Dan. 11.35. Zach. 13.9.1 Pet. 1.6, 7. Job 33.16, 17. Hos. 2.6, 7.

And this was it that made St. Augustine to comfort himselfe in the middest of his tribulation: for saith he, it is but my purge, to free me from the drosse of sin.

We seldome know strong diseases cu­red with gentle meanes, for 'tis a rule in Phisick, the medicine must exceed the maladie; and therefore we can take no­thing that commonly workes so kindly as afflictions; when we are in prosperity, how apt are we to fall into a dropsie? pride makes us to magnifie our selves, and to have a great opinion of our own worth, and being joyned with the ap­plause of others, we are so pust up, we hardly see our selves; but when our purge workes to purpose, we grow as little in our own conceite, as in the opinion of others; what are all earthly endow­ments, severed from grace: alas, they are but the deceiving shaddow of a lying complexion: there is nothing that will last: nothing but will change? and when we come to look in the glass of the Law: those outward helps will flee and faile [Page 18]us: and we shall be left in our own foul­nesse and deformity: Hear what Job says, when throughly humbled, I abhor my selfe, and repent in dust and ashes. Job. 42.6.

Again, afflictions purge out the love of the World, now this Worldly love is such a dangerous disease, that if we are not cured of it, it would bring us at last to a desperate consumption in all grace and goodnesse; and to everlasting death both of body and soul; for faith in God, and confidence in earthly things, will not stand together, we cannot serve God and mammon: we cannot love the Lord, and love the World; and this the Apostle St. John saith, 2 Epistle, chap. 2.15. If any man love the World, the love of the Father is not in him.

And therefore God in mercy weanes us from those breasts we have so long laine at, he is faine to put bitternesse on it, that we may loath it; and yet such as it is, we exceedingly affect it: ah what would we do if it were sweet? If we defire to dwell in earthen, tottering, ruinous ha­bitations: how loath would we be to leave them if they were strong? Stately, and permanent? If we take content in our pilgrimage, and make no hast unto [Page 19]our Heavenly Country, when as our way is so foule, and full of thornes: our jour­ney so painfull, and dangerous: and our entertainment among those worldly Can­nibals so bad and barbarous: what a Pa­radice would we esteem it, and what lit­tle account would we make of our ever­lasting Mansions, if we had a pleasant passage, an easie journey, and kind usage in this strange Country; ah how full is this World of troubles, wars, contenti­ons, secret Traytors, open enemies, and false friends, and yet we greeve when we think of leaving it? how would we even surfeit of sorrow, if injoying perfect peace, sweet concord, and faithfull friend­ship, we should be forced to foregoe it; most graciously therefore doth our good God deale with us, when seeing us so be­sotted with this pernicious love, he cause the World to deal roughly with us, and even to thrust us away from her; and when we hardly will let goe our hold: God will make our riches to take unto them as it were the wings of an Eagle, and flee away: our credit shall be crakt, and our honour laid in the dust: yea our neerest and dearest friends shall deceive us as a brook: and many times God is fain to make all helps and hopes to faile us, [Page 20]and we to be left destitute and desolate, stark naked, and bestript of all: then this will make us (if any thing) to deny all other things, by faith to catch hold on God: hovering and covering our selves under his wing only.

Now as God doth this in much love and mercy, to beat us for, and from our fins, and to weane us from the World: so doth he it in measure and moderation; and this he professeth. Jer. 46.28. Feare not oh Jacob my Servant, for I am with thee, I will make a full end of all Nati­ons whither I have driven thee, but I will not make a full end of thee: but correct thee in measure, yet will I not leave thee wholly unpunished.

1 For the measure of our afflictions and there moderation, we may plainly see, 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 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 weight: It is but a little Cup in comparison, of what the Lord Jesus drank for us, so that our afflictions and griefes are but shaddowes and resemblances, rather then [Page 21]substanciall evils; Hear what the Apostle Paul saith: 2 Cor. 6.9. As dying, and behold we live; as chastned, and yet not killed; as sorrowing, and yet alwayes re­joyceing. Whence one observeth, that our sorrow hath a quasi, as though: but so hath not our rejoyceing, our afflictions are seeming, but our joyes are certain.

2 And as they are light, so they are not long lasting; this God hath pro­mised his Church. Isai. 57.16. I will not contend for ever, nor be alwayes wroth, for the spirits would faile before me, and the soules which I have made. Alas, were they as long as our whole Life, yet what is that to Eternity? David compares the length of his life but to a span; and the Lord, the time of afflicti­on only to a moment. Isai. 54.8. Nay to a small moment, for a small moment have I forsaken thee, but with great mer­cies will I gather thee, in a little wrath I hid my face from thee, for a moment, but with everlasting kindnesse will I have mercy on thee, saith the Lord thy Re­deemer.

Indeed it may seem long to us when we are in trouble, sad houres we say are long houres, but we mistake the day. God hath promised to deliver us, but we [Page 22]antedate the promises, as we post-date duties; but saith Habakkuk 2.3. though it tarry, waite for it, because it will sure­ly come; It is as well Gods desire to come in with mercy, as we to expect it; Isai. 30.18. The Lord waites that he may be gracious, we waite when God will, and God waites when he may, when mer­cy may be most welcome, and delive­rance most glorious.

3 Again, God doth not afflict us a­bove our strength, and this the Apostle verifies, 1 Cor. 10.13. he will not suffer us to be tempted above that we are able: but will give the issue with the tempta­tion, that we may be able to bear it.

In the greatest pressures of the Saints, as God tempers the rod, and sweetens it with his presence, so perpetually doth he make it easie to them by his assistance, he metes out afflictions to the strength of our poor soules, and supplies strength to the measure of our affliction; the best earthly Phisitians may be deceived in the disease and constitution of his Patient; he may mistake in the quality or strength of his Phisick, and so misse of his intend­ed cure; but the Physitians of our souls, doth so exactly know our temper and disease, doth so intirely affect our health, [Page 23]and so accurately mingle the maligne and poysonfull ingredients in our Phi­sick with corrections and allayes, that the confection shall be good, and altogether shall and must work for the best.

And therefore we need not to feare, either to be oppressed with an over heavy weight of troubles and afflictions: or that we shall be tempted above 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 give us strength to drink it, according to the saying of Eliphaz unto Job. chap. 5.18, 19. He mak­eth the wound and bindeth it up, he smit­eth, and his hands make whole. The Lord Jesus hath bound himselfe by his most gracious promise, Math. 12.20. That he will not break the bruised reed, nor quench the smoaking flax, till he bring forth judgment unto victory.

Indeed we have no strength in our own selves to incounter the least affliction; much lesse to indure the fiery tryall; or be able to wrestle with Principalities and Powers; but we are supported with the mighty power of God in our greatest weaknesse: and held so fast by the hand of Christ: that the strongest afflictions [Page 24]inforced with all the violence of man or Divell, are not able to pull us from him.

It is the blessed spirit of God, dwel­ling in us, doth assist us in all our suffer­ings, and according to the greatnesse of our crosses, are the greatnesse of our com­forts; and this the Apostle Paul saith, 2 Cor. 1.5. That as the sufferings of Christ abound, in us; so our consolati­on aboundeth through Christ. It is this blessed Inmate which doth apply unto us the mercies of God, and merits of Christ: and so assuring us that we have our part, and interest in all the gracious promises of the Gospell, our consciences are so replenished with such peace which passeth all understanding, and with such unspeak­able joy and gladnesse, as none can con­ceive, but they who feel it; ah! this is that living Fountain, which springeth up to eternall life: and like a cleer river, floweth with heavenly streames of sweet­est consolation, wherein being bathed, in the scortching heat of afflictions we are cooled and refreshed, and filled with joy and delight; the thoughts of this made David to sing: Psal. 46.4. We have a river whose streames makes glad the Cit­tie of our God, the holy place of the Ta­bernacles [Page 25]of the most High; this is that spirituall anoynting which preserveth us from being consumed in the fiery Fur­nace of our affliction, which so supples our sores, and extracts the Fiery heat of the burning, that we receive no hurt thereby; Look upon the three Children in the Furnace, at Babilon, there was not so much as a haire of their heads singed, neither did their cloathes but smell of the fire. Dan. 3.27. We say its a comfort to have a companion in misery, to have one that will simpathize, and condole us: what greater friend can we have then he, which by the Lord Jesus his own mouth, is called, the Comforter. John 14.26. How then can we be dismayed, when we have within us such a Fountain of refresh­ments? Oh let us check our fainting hearts, when they begin to droop, with the words of Eliphaz. Job 15.12. Doth the consolations of God seem small un­to us? what if we want an earthly shad­dow, we are sure we have a Heavenly substance.

Oh let us still meditate upon the graci­ous promises of God; and let them be our certain stay in our uncertain condi­tion; Hear what the Prophet Isaiah saith, chap. 40.29. Hast thou not heard, or [Page 26]known, that the everlasting God, the Lord, the Creator of the ends of the Earth, fainteth not, neither is weary, there is no searching of his understand­ing, he giveth power to the faint, and to them that have no might, he increaseth strength, even the youths shall faint, and be weary, and the young men shall utter­ly fall: but they that waite upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary; and they shall walk and not faint. Again, Isaiah. 41.10. Feare thou not (saith God) for I am with thee, be not afraid, for I am thy God, I will strengthen and help thee, I will sustain thee with the right hand of my righteousnesse. And this was it which made David so bold and confident, that if he should passe through the valley of the shaddow of death, he would feare no evill, because God was with him, his rod, and his staffe, they did comfort him, Psalm. 23.4.

4 God lays upon us no more then is necssary. Phisitians will not minister a strong potion, where a lenitive is enough, nor put one dram too much in his pre­scription: much less will the Lord; nay we [Page 27]our selves, if one medicine do not cure us, we seek another. Thus dealeth God; when afflictions are growne ordinary, and usuall, they move the lesse, because they be familiar: therefore God is pleased to alter and change his medi­cines, that they might work the more kindely. He proportions out the mea­sure of afflictions, according to the scantest measure of our necessity, for the magnifying of his owne glory, by our sanctification in this life, and our salva­tion in the life to come.

Alas, the Lord doth not take any de­light in our smart! or maketh any hast to inflict his chastisements: but with patience, and long-suffering, he ex­pecteth our repentance, that he may have mercy upon us; and doth not take his rod of correction into his hand, till he be pressed with the weight of our sins. He doth not punish us willingly, as one that taketh delight in our smart and torment: but performeth it as an a­ction, which is rather fit for us to suffer, than for him to do.

Let us conclude therefore, That if we have great or tedious afflictions lying upon us; either we have great faults, or great stomacks; we many times deale [Page 28]with God as children do with their pa­rents; while they are under the rod, promise amendement: but no sooner released, but presently we are as bad as ever. And therefore though God may ease us, to try us sometimes; yet when he lengthens our afflictions he will take our word no more, but will make a through work; and till he see us throughly humbled and amended, and know that our conversion and repen­tance be constant, and without danger of fleeting, he will not burn the rod. But as the Gold-Smith lets his Gold melt in the Furnace, till it be throughly purified and purged from its drosse: which when he perceives it according to his minde, will by no meanes suffer it to stay there any longer, because it would but wast and loose of his weight. So doth the Lord suffer us to remaine in the Furnace of affliction, till we be purged from our drosse of sin, by renew­ing our faith and repentance: but no sooner are we according to his purpose purified, but he pulleth us out, and will not suffer us to wast and consume our selves with sorrow and heavinesse; and therefore let us patiently indure the triall, seeing God who putteth us into the Fur­nace, [Page 29]knoweth the best time when to take us out.

And by this we may conclude, that our afflictions are limitted, both in regard of their weight and measure. God hath said to our sorrowes, as to the proud waves of the Sea, hither shall you come and no farther; all the Angels in Heaven shall not be able to abate them: nor all the men on earth, or devils in hell, to add one scruple to them. And whiles God unto his children measureth judge­ment according to their strength: he rendreth judgement to the wicked, according to the measure of their sinnes.

5 Another consideration is, that our afflictions are not the punishments of a Righteous Judg, but the chastisements of a Gracious Father. And this the A­postle perswades, Heb. 12.6, 7, 8. My Son despise not thou the chastning of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chast­neth, and scourgeth every Son whom he receiveth, &c. God indeed is displeased, not with the person, for his hatred to the sin: but with the sin, for the love of the person; he is not angry in justice, because we have sinned so much; as in [Page 30]mercy that we may sin no more, and therefore we may sometimes lie under anger, but never under wrath; it was the Lord Jesus Christ that suffered the wrath of God, and satisfied divine justice; he bore the punishments which were due unto sins; and discharged our debt, by offering up himselfe unto his Father, as a sufficient sacrifice, and paying a price of infinite value and merit for our re­demption.

6 God hath preordained those to be like Christ in his sufferings, who shall be like him in glory, we must be content to drink with Christ in his bitter Cup, be­fore we shall be exalted to sit with him in his Kingdome; and this the Apostle Peter affirmeth, 1 Pet. 2.21. for Christ also suffered for us, leaving us an example that we should follow his steps; If we will feast with Christ in Heaven, we must be content to fast with him on earth? If there we would keep an everlasting Sab­bath with him in his Kingdome: we must labour and travell whilst those working dayes last.

That was a sweet speech of Bernard: thou oh Lord Jesus (saith he) art to me both an example, and reward of suffering, and both do strongly provoke, and ve­hemently, [Page 31]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 Majesty. Oh! if thou beest so good to those that seeke, and run after thee: what wilt thou be to those who finde and possesse thee.

If the Prince of our salvation was consecrated by afflictions, why should we expect a priviledge above him? It is not suitable and fit that an afflicted head, should have a pampered body, and mem­bers? It becometh not the servant to live in idlenesse, and pleasure; when as the master wearieth himselfe with paines and labours, how can we be called his disciples, if we are not content to walke in his steps? for as the Apostle saith, Phil. 3.10, 11. If we will know him and the virtue of his resurrection, we must first have fellowship with him in his affli­ctions, and be made conformable unto his death, if by any means we may at­taine unto the resurrection of the dead.

Ah! if we would often meditate of those afflictions the Lord Jesus Christ did suf­fer, and that to bring us to heaven? we would not pore upon our own so much as we doe? would we but thinke when we [Page 32]suffer poverty, and are pinched with worldly wants, what the Lord of hea­ven and earth sustained? he was desti­tute of earthly comforts, and had not a house to lay his head. When we are in­juriously traduced, and injustly slander­ed, and abused: let us call to minde the Lambe of God, who was without spot or blemish, most innocent, and full of all goodnesse: even he was called a wine-Bibber, a friend to publicans and sinners, an imposter, and one that did all his miracles by the helpe of the de­vill. When we are ill requited by those of whom we have better deserved: for­saken by our friends in the time of our need, and betraied by those who stand obliged unto us by many benefits: and to whom we have committed the very secrets of our soules? Oh let us thinke, our deare Lord was worse used before us: for those he came to save, sought his destruction, his disciples for­sake him and flee away in his greatest extremity, and one of them betraied him to death, vvhat if vve vvere haled to the judgement seat, and condemned to death: it cannot be so bad as his vvas, in vvhose mouth vvas found no guile.

Surely there cannot be a more effectu­all [Page 33]motive to perswade us to drinke of Christs bitter cup, then when we consi­der, that he himself, hath not only be­gun to us, but hath drunke a far greater measure, and the very dreggs thereof, even to the bottome, and this the Apo­stle perswadeth us with patience to run the race that is set before us, looking un­to Jesus the Author and finisher of our faith, Heb. 12.1, 2, 3.

Oh! let us be content to drinke of his cup of affliction so long, till the bit­ternesse of this world passing away, that happy time shall come, that we shall drinke new wine with him in his eternall kingdome. The consideration of these things will inable us, not only to beare all our crosses with patience and comfort, but also with the Apostle Paul, Col. 1.24. To rejoyce in our sufferings, in that we doe fullfill the rest of the affli­ctions of Christ in our flesh for his bodies sake, which is the Church. And the Apostle Peter exhorteth us, 1 Pet. 4.13. To rejoyce in as much as we are partakers of Christs sufferings, that when his glory shall appeare, we may be glad with exceeding joy. For if we suffer with him, we shall raigne with him, 2 Tim. 2.12.

7 Here we see then, that the patient suf­fering of afflictions, is a Title to an ex­cellent inheritance; for if God chasten every Son whom he receiveth, then if we are not chastised we are bastards, and not Sons; Of this let us be confident; that although God often send pardons without corrections, yet he never sends corrections without a pardon, unlesse it be our sault. And therefore let us take every, or any affliction, as an earnest penny of our pardon: And upon con­dition there may be peace with God, let any thing be welcome that he can send as its instrument. Ah! let us suffer God to chuse his owne circumstancies of a­dopting us; and be content to be under discipline, when the reward of that is, to become the sons of God. Now since this is the designe of Gods love to us; let it be an occasion of our love unto him; and let us remember, that the truth of love is hardly known, but by somewhat that puts us to paine. Now suppose we were in as great paine and sadnesse, as ever did load our spirits; would we not beare it cheerfully and nobly, if we were sure that within a certaine space, some strange excellent providence would releive us, inrich and recompence us so, [Page 35]as to overflow all our hopes, desires, and capacities? Oh! then let us remember that we are Christians, designed to the inheritance of Jesus, our lot and portion eternity, how great is that joy, how in­finite is that change, how unspeakable is that glory, how excellent is the re­compence of all the sufferings in the world, if they were all laden upon our spirits? So that let our condition be what it will: If we consider our owne present condition, and compare it to our future possibility: we cannot feel the present smart of a crosse accedent to any great degree?

8 Afflictions as they purge sin, so doe they purify grace, in the time of prospe­rity we gather so much rust that we need scouring? We can hardly tell what is true, and what is counterfeit, till it hath beene in the furnace? And first for our faith, now is the triall whether our faith be firme or fained? in the time of pros­perity, when we have all things according to our hearts defire, as health, wealth, credit, friends, &c. We place our confi­dence on them: But when God takes these from under us, then shall we be able to discerne the truth of faith, from the trust in these. Now or never are we [Page 36]constrained by faith to flee to God, and depend upon his providence, Deut. 8.2. Therefore he humbled thee, and made thee hungry, that thou mayst learne, that man liveth not by bread only, but by every word that proceedeth out of the mouth of God.

When we are in prosperity, there is little exercise for faith; but when we are in adversity and affliction; vexed with sicknesse, pinched with poverty, forsaken of friends, blemished and de­famed by our enemies, and subject to in­numerable dangers: then our faith, having enemies to resist, and adversaries to strive and wrestle with; doth stir up its own vigour, gather its strength and powers together, and finding it selfe too weake to make resistance, doth earnestly seeke to have its strength renewed and increased. That was the maine end, why God brought forth Abraham to the com­bate of that sharp temptation, for the offering up of his Son; He had believ'd Gods promises before, that Sarah should bring him a Son; though very unlike­ly; But now to believe that God would make good his promise, though Isaac must dy; This was faith indeed. This was it which God thought worthy to be [Page 37]registred to all generations: And to be imputed to him for righteousnesse.

And thus likewise God brought forth Job, as a Champion to encounter with Satan hand to hand, (as we say) and to return the lye upon his owne head; that he did not serve God for nought? That if God take away all he gave him, yea, and his life to boot: Satan, and the whole world shall know Job will trust in God.

And this the Apostle Paul makes as a tryall of faith: we had the sentence of death in our selves, that we should not trust in our selves, but in God which raiseth the dead, 2 Cor. 1.9.

This is the faith that is likely to hold out: That when we see nothing, but rather all contrary to what we do expect; when there is a curtaine drawn between us and all creature helps: When faiths eies are turned up to Gods all-sufficien­cy? Then God is most cleerely seene. When we are rich, and enjoy a full ta­ble, and want nothing; Then we think our faith is very strong: But when po­verty sets upon us like an armed man, then we shall see whether faith or diffi­dence will get the upper hand. Solomon could say, that if we faint in the day of [Page 38]adversity, our strength is small; And surely, if we doe not trust God upon his bare word, without a pawne, we trust him not at all; If we doe not believe him for the the small matters of this life, and depend upon him for likelihoods? How shall we believe him in that which is impossible to us, the raising of our bo­dies from their dust? &c.

Let us then examine our faith, in the time of our afflictions: For what we are then, we are, and we are no more.

9 And thus afflictions confirmeth hope: And now is our hope in the full tide, When our worldly hopes are at their greatest ebbe: Then doe we waite upon God for the accomplishment of his pro­mises, when we are frustrated of all earthly expectations: And then we fix this sure anchor upon Gods never de­caying truth, now hope lookes for com­fort in him alone, when all things ap­peares false and deceivable. And now when God shall answer hopes expecta­tion in help and deliverance; then doth this experience cause hope, not to be ashamed.

Ah! the sweet refreshments and com­forts of hope: She supports us, and makes us merry in all estates and condi­tions: [Page 39]'Tis the best companion that e­ver bore a distressed soule company. It will never leave us, till it hath brought us to heaven gates.

When afflictions, like the lead in the net would finke us downe, and that sin and sorrowes labour to drowne us, hope like the Corke upholds us, and sustaines us. So that according to the Proverbe. Were it not for hope, the heart would breake. And this the Apostle faith, 1 Cor. 15. If in this life only, we have hope, we are of all men most miserable. And thus hope makes us to doe, to suffer, and to die.

Oh! therefore, let not those delive­rances which are delaied, be the fainting of our hearts, but let hope beare then up cheerfully, in a constant expecta­tion of that mercy, which in due time, shall be made good unto us. Let us take what he gives, and wait for what he pro­miseth, as well knowing, that he cannot slack, as the world accounts slacknesse, but will surely keep his owne time, though not ours.

10 Afflictions manifest the truth of our love. Alas: Many in the time of prosperity love God, for his left-handed blessings. (as Satan objected to Job) [Page 40]And if God deny them but a fond desire: they are ready to overlooke all the mer­cyes they enjoy: and fling them (as it were) in the face of God. But now to love God when he takes away all: To read love in an angry looke; This is love in deed.

Love, is that lovely motive, which makes our obedience full. Tis that vir­tue, which comprehends all other vir­tues; for if we do and suffer out of love, we are at the highest pitch possible at­tainable. Love, saith the Apostle, full­fills the Law; nor can any virtue hold out so long, faith and hope, bring us to Heaven Gates, but love enters with us, and abides for ever. Here what the Mayden Martyr said at the Stake, Fare­well Faith, and welcome Love.

See what a sweet interpretation love puts on all Gods dealings; when the flesh objects and sayes, like Jobs wife, What, blesse God and dye? serve him, and be thus rewarded? but love answers, What, and shall we not receive evill at the hand of God as well as good? do they not both proceed from the same fountaine? yea, from that Ocean of Love from whence Christ came.

Againe, in streights and want [...], flesh [Page 41]will object, Can the servants and the dogs be served, and shall a Child of God want necessaries? want bread? but saith Love, The Love of God, as God, and the Love of a Father in Christ do much differ; as God, he is good to all, makes his Sun to shine, and his Raine to fall on the just, and unjust; as a Father, he is especially good to his Children; to whom, if he gives not much in this world, yet gives he so much as he seeth best for them, with a comfortable use thereof, this however, to be his Child, is more then if he gave us all the World to enjoy.

When we are at any time scorned, re­proached, reviled, scandalized; Love goes away silently, with this heavy bur­den, reasoning with her selfe, be­hold the love of my God! do they fling borrowed dirt in my face? what a mercy is it, that God doth not discover to them the filth of my heart, my secret sinnes? how would they blaze them?

And so for losses of friends, husband, children, goods; Love lookes upon nothing as lost, but restor'd or laid up, thinking alwayes upon what she doth enjoy; that in her greatest wants, she enjoyes innumerable blessings from God, [Page 42]whereas our sins have deserved that all should be taken from us, and his judge­ments and punishments inflicted as a fit wages for all our sinfull services; Love makes us rest sweetly contented with what we have, and not repining for want­ing something; but rejoycing that the Lord affordeth us any thing: Ah! saith Love, if I am not so happy as others for what I do enjoy, yet in this I am happy, for the evils I might have had, and have escaped; surely if we have a little, and cannot be contented, we have even too much.

And this is the nature of Love, the more the world magligneth and perse­cuteth us, the more our love is weaned from the world, and the lesse we love the world, the more is our affections in­flamed towards God: Ah! we shall in our outward crosses feel the inward com­forts of Gods Spirit so pleasant and de­lightfull, that they are sufficient to sweeten a world of miseries; and this made David to sing, Psal. 116.1. Oh how I love the Lord! And surely many of the Saints of God do never love him so solidly, as when they have beene soundly whipt.

And as by afflictions we come to love [Page 43]God more, so are we made to compassi­nate and pitty our brethren; we can never give comforts rightly, till we have got­ten experience of what we say; there cannot be any place in our hearts for compassion of others griefs, till passion and suffering of the same evills have been there before; no Phifitian is more able to cure a nother man, than he who hath first cured himselfe of the same disease; because unto his art is injoyned experi­ence, whereby it is made perfect; and therefore when we go to comfort others, we can from our own knowledge say, I have been thus afflicted, and thus and thus did I receive consolation, and was strengthened in patience to bear my crosses; here God did support me with his might, when being feeble in my self, I was ready to faint and fall; thus was I refreshed with spirituall consolations, and the inward feelings of Gods love and mercy, thus did he powerfully deli­ver me, when in respect of all outward meanes my case was desperate: And thus doth David take upon him to comfort o­thers upon his own experience, Psal. 34. O tast and see that the Lord is good, blessed is the man that trusteth in him, I was brought low and he helped me, I [Page 44]sought the Lord and he heard me, and delivered me out of all my feares.

And this as a Caveat by the by; when ever you are afflicted, either in body, spirit, goods, or good name; do not vent your griefs to them that have never been afflicted; for as they cannot give you any experimental comfort, so your griefs cannot make any great impression in their hearts, they can be no more af­fected with your complaints, than if you discoursed of the causes, symptomes, and malignity of that disease they never felt? they may sigh, and say its very sad, but it cannot long sink into their mindes, its commonly but tedious discourse at the best; some can speak it by wofull ex­perience, that the disclosing of their wounds, have been an occasion that their plaisters have been flung in their face, and that which should have beene an argument of pitty and compassion, have procured slighting and contempt; but no more of this.

11 By afflictions we are brought to be more humble, to have a sight and sence of our own vilenesse and unworthi­nesse, to an acknowledgement of our infirmities, weaknesse, and great in­sufficiency, and to a voluntary submissi­on [Page 45]of our wills in all things to the will of God: Alas in the time of prosperity, we are so blinded with naturall pride, and self-love, that we never come to a cleer knowledge of our selves, nor to a true valuation of our abilities, but are puft up with self-conceit, having a greater o­pinion of our own excellencies than they deserve, imagining that though God should leave us to our selves, we could stand in our own might, resist any temp­tation, and encounter and overcome a­ny enemy, but when God bringeth us into afflictions, and exerciseth us with sicknesse, poverty, disgrace, or losse of our nearest and dearest friends; then are we by them brought to a sight of our own frailty and infirmity, and by this experi­ence finde how unable we are by our own strength to indure the least triall, and to get the upper hand of the weakest tempta­tion; alas a proud heart is never bro­ken and brought down but by afflictions? This was it which made David to say, 2. Sam. 15.26. Let the Lord doe to me as seemeth good in his own eyes.

This was it that brought downe the proud heart of Manasses King of Juda, when he had raged against God and his Saints with wonderfull insolency, but [Page 46]when he was in captivty, fast in chains, then this Wild Colt is [...]amed, his proud heart is down; he humbled himself great­ly before the Lord, 2 Chron. 33.12.

And thus we see in the Apostle Peter, how bold and confident he was in his owne strength, and opinion, till he fell foulely; but after we heare of no more such braggs: but of this, more hereafter.

12 Afflictions make us more diligent in prayer; for though we may be slack and loose in this holy exercise when we are at ease and rest, yet when the weight of affliction lieth heavy upon us, it presseth out of us strong cries, and bitter sighs and teares, this made David to cry out of the depth of his misery, to roar for griefe of heart, to water his couch with his tears, and making his bed to swim, these his perbolical speeches express the abundance of his sorrow.

And this was it which made Jacob to be so earnest with God; his affliction and di­stress, made him to be so solicitous with God, with weeping and supplications, a whole night together, and would not give over without a blessing, Hos. 12.3, 4. And this the Prophet saith, Israel did, Isay. 26.17. They poured out their [Page 47]prayers when the Lords chastning was upon them.

Prayer is the best remedy for sorrow? griefes are eased by groanes and utte­rance, the but opening of a veine cooleth the blood: And such Evaporations dis­burdeneth and cooleth the heart? 'Tis some ease to poure out our complaints into a friends bosome; but no such re­freshment as to disburden our hearts into the eares of God; prayer is the exercise of our graces: And graces exercised will yeild comfort, prayer solicites God for patience, that if we have a great burden, we may have a strong back; prayer will beg hope and trust, to waite upon God for his fatherly care and love. It will ask a gracious improvement: The benefit of the rod, is a fruit of the divine grace, as well as the benefit of the word, and then she begs deliverance, with a submission to Gods will, that in the meane time, they may be moderated, sweetned, and sanctified, in the issue to us.

And surely there is no crosse so great, but prayer will lighten it; as there is none so easie, but plodding and unthank­fullnesse will make it heavy. Oh let us then in all our sorrowes and sufferings, [Page 48]make our complaints to our gracious God, and let that time which is spent in aggravating crosses and unkindnesses, be spent in re-counting mercies and deliverances; and then crosses will be as small in our account, as they be in truth.

And when our prayers begin to flagg and faint, as being most unworthy ac­ceptance, let us strengthen our desires by the remembrance of Christs praying and interceding for us; if Christ did not pray for us in our troubles and temptati­ons, no afflictions but would be too big for our little hearts.

13 And as afflictions beget prayer, so they beget and increase patience, which is our passive obedience, where­by we are content that Gods will may be done in us, suffering with meeknesse and patience, whatsoever crosses & affli­ctions it shall please him to inflict upon us. In prosperity our mindes are made weak and effeminate, by reason that our too much having our wills, do make us wanton, and wantonnesse doth make us way-ward and peevish; which causeth us to shew great impatience in our small­est crosses, and to murmur and com­plaine, when but the sight or shadow of [Page 49]any affliction doth appear, oh how techy we are! if but a little toucht in our reputa­tion? we storm, fret, and fume, if we are scandalized, reproached, slighted, contemned; we think they are such in­dignities as are insufferable, and insup­portable weights and burdens; the faulse­hood and unkindnesse of a friend, Oh that's not to be born; it God crosse us but a little in our estates; we think our losse irreparable; if he take away a child from many, why then we overlooke all the rest, and keep whineing for that; whereas it had been mercy if God had taken all, and left us but one; but if he add to take away a wife or husband, alas then there's no such griefe as ours; now we will go mourning to our graves, with Rachell, we will not be comforted be­cause they are not; but when God lays on affliction to purpose, and whips us soundly for crying, now we are as qui­et as lambs, now we can kiss the rod, and do any thing; and say, Oh 't was good that I was afflicted; thy Rod and thy Staffe they comfort me: now that burden that made us sink under, we carry away with ease; now the Scornes and reproaches of our enemies, which made us formerly weep, we either wink, [Page 50]and will not see them, or if we can­not choose but heare and see too, yet regard no more than a Lyon the bark of a Dogg.

Now the unkindnesse of a friend, which would cut sharper than a razor: (time was) make us to think upon those friends that are perfect, and have left all their infirmities in the dust; now we are made to seek friendship with him, that when once he loves, he loves to the end; with whom there is no vari­ablenesse or shaddow of turning: and to be sweetly contented with him alone, though all the friends in the world have left us; and certainly he is unworthy to lay amy claim to God, that cannot finde parents, kindred, friends, in him alone.

And thus when we have sweetly been brought to do the will of God, we shall si­lently and contentedly suffer it; passive o­bedience springs from active: when we truly know it is Gods will, we indure it with a quiet patience; considering that what ever befalls us, comes from his good pleasure; and therefore those that have not inured themselves to the yoak of obedience, will never indure the yoak of suffering.

1 Another thing we may observe in Davids flight; he was persecuted by his owne Son, to whom he had been but too kind a Father; and truly those chil­dren seldom proove happy to us, that have too much of our heart.

Absalom had deserved death in causing his owne brother to be slain: David pardons the fact; in him is verified the Proverb: Save a Malefactor from the Gallowes, and he will hang thee if he can. If Absalom had had his desert before, David might have freed himselfe from much trouble and sorrow; hang'd he must be, if none will do it his pride shall; and besides, hang on record for the most disloyallest traytor and rebell, and the most disobedientest Son that ever the Sun beheld.

Thus we see, that if parents can be content that their children shall crosse God, God will be content that their children shall be crosses to them; if David will not correct him, God will.

Againe if Rulers will give life when God calls for death, they shall help themselves to sorrow, and their friends to shame; God hath here a time to pay David, and punish Absalom, thus you see in Elies indulgence to his ungodly sons; [Page 52]rebuke them he did, but restraine them he did not, they shall be executed by the Sword of an enemy, though not of justice, and himselfe shall die a fearfull death, 1. Sam. 4.18.

And truly it's worth our observation, that when we make too much of the Creature, God makes nothing of them. And thus many times we nourish such Vipers as in the end eats out our bowels; many a one doth by us, as Joab served Abner, 2. Sam. 3.27. Take us aside to speake with us quietly, and then stab us; Alas, the true hearted lie most open to credulity; and therefore 'tis very easie to beguile their harmlesse intentions: And indeed no enemy so bad as a bosome friend? and no enmity burnes so furi­ously, as that which ariseth from the quenched coales of love: And this is it that makes us take more grievous the injury of a friend far greater, than the malicious hatred of an enemy; for open hostility calls us to our guards; but we have had no fence against a trusted treachery.

Of all enemies 'tis a misery to have one very powerfull, or very malicious; if they cannot wound us upon proofes, they will upon likelyhood.

And of all enemies he will be the worst that hath done us an irreparable injury; for when he sees he can make us no satisfaction, he will proceed to hatred, and then to malice, and then hee'l seek our ruine.

And he is the worst enemy that turnes traytor, and turn traytor he cannot, un­lesse he hath been a friend formerly; now a traytor is much more dangerous than a professed enemy; and a fugitive Souldier more pernicious in time of war, than he that assaulteth with open vio­lence: Ambrose could say, That an ene­my may be shunned, but a friend cannot, if he meaneth to be treacherous; we may easily take heed of him to whom we have not committed our councells; but it is scarce possible to prevent his mis­chiefs to whom we have intrusted them.

And truly David never met with such enmity from all his professed enemies as he had from those which were once his familiar friends; Heare what a pittifull complaint he makes, Psal. 55.12. 13, 14. If it had been an enemy, I could have born it; but it was thou, mine equall, my familiar friend, in whom I delight­ed, which did eat of my bread and went [Page 54]to the house of God in company with me, this is he that hath lifted up his heel against me.

But let all Traytors lay to heart, how frequent have been examples of Gods vengeance on such: who ever saw a bloody Traytor come to a good end? few or none ever escape the hand of God, or the sword of the Magistrate, or their owne balter; how died Zimri, Achithophel, Absalom, Zebah, Judas, their owne hands made passage for their soules into hellish torments, (as the divell once complained) before their time.

2 But are these all that David hath to encounter with? these were dumb dogs that would have snapt at his heels, nay at his head ere he had seen them; no, there is another fierce mastiffe, which flies at him with open mouth; Shimei will take advantage of this time to vent the old grudge and malice that lay lurk­ing in his heart, till a fit opportunity: he was of the house of Saul, that was e­nough to make him an enemy; so that we may conclude, that malicious wretches watch an advantage when they may do a mischief: It is the common course of a cursed disposition to trample upon those which are already fallen.

This hath been the practice of Satans instruments in all ages, to insult over misery; and I would it were confin'd to them onely. Job was bitterly spoken a­gainst in his greatest extremity by his owne friends, and they no doubt Godly too, and censured for an hipocrite; and yet he gives it out for a maxime, that to him that is in misery, pitty should be showne; and of all objects of sorrow, a distressed King is the most pit­tifull, because it presents most the frailty of humanity: the sorrowes of a deposed King, are like the distorquements of a departed conscience: which none can know, but he that hath lost a Crowne, towards those that have been alwayes poore, piety is not so passionate: For they had no elevation to make their de­pression seeme the greater wonder. Sure­ly a tender heart would have pittied Ba­jazet, and Valerian, (as they were men) the one in his Cage: the other when he lay prostrate as a footstool to his proud foe, who would not have wept with King Edward the second, when his prince­ly teares were all the warme water, his butchers would allow him to shave him with? When the hedge was his cloth of state, and his throne the ground; and [Page 56]who would not have poured out unre­strained teares, to have seene King David goe up Mount Olivet barefoot, and weep­ing as he went, to see all his Nobles and mighty men in mourning; and to heare all the country cry with a loud voyce, 2 Sam. 15 23.30. And yet this miscreant Shimei in stead of pitty, proudly insults.

Ah! With what spirits are they in­dued, that can greive, the greived; and adde sorrow to the over-burdened: What to put more waight to an over­charged b [...]ame, to lash with an iron rod that back which is already flaied with whipping? Surely this property is not only inhumane, but diabolicall. To persecute a poor distresseed soule, it is the very extreamity that malice can doe, or affliction suffer.

'Tis a hellish disposition, how to watch to give a blow to the man that is already reeling.

Again, Shimei charges David peremp­torily with the blood of the house of Saul, why should we conclude that which neither our eies did see by proofe, or our eares heare by report; but Calumny and conjecture will injure innocence it self.

In matter of censure, nothing but a certaine knowledge, should make us [Page 57]give a certaine judgement; fame, and aire, are both too weake foundations for unspotted truth to build on; only deeds are liable to the downe-right taxe? In things uncertaine, a bad con­struction, must needs flow from a bad minde; and therefore Malice and base­nesse, ever dwell with Calumny. And the desire to disgrace another, springs from the same fountaine.

Censures will not hold out waight, that have life only from the spungy cels of the common braine; why should any passe a definitive sentence against any one whom we know but superficially? As if I were a God to see the inward soule. Nature, art, report, may all faile: Yea, sometimes probabilityes. There is no certainty to discover a man by, but time and conversation.

Besides Shimei rips up Davids faults, and layes them to open view: David had polluted his hands in the blood of Ʋriah, though not of Saul: But God had washt them cleane: Who then durst call David a bloody man? Its bad raking into those sores, which the blood of Christ hath heal'd.

He is justly to be condemned for a traitor to reputation, and society: That [Page 58]tells the private faults of his friend, to the publick, and depraving world; cer­tainly they have no worke or businesse at home, in their owne consciences. That have so much leasure in sinfull cu­riosity, and unnecessary medling, and enquiring into other mens carriages? Oh! What Malice, Spite, and pride, doe shew it selfe many times in those Pharisaicall false-hearts, and finde-faults, to mistake, and missinterpret an inno­cent neighbour; yea, and often times to proclaime with great noyse, and selfe applause, their own idle Malignant, for­geries, and fancies; for faults, of those, who are more righteous then they. 'Tis an usuall custome, for malevolent Detra­ctors, to disparage others upon slight grounds, and little instances; and in a matter of a discourtesy to dive into a mans minde, beyond his owne comment: Stirring up a doutbfull indignity, with­out proofes, that carry waight, or con­viction. And many times for want of matter, they will snatch a report from the invenomed tongue of a tale-bearer. And so with his wicked wit, and wide conscience, worke a World of reveng­full villany.

Ah! there are too many, which [Page 59]thinke it best to raise their reputations, with the ruines of anothers; and to hold every insolent detraction from o­ther mens sufficiencies, an addition to their owne.

Let all censorious busi-bodyes, take heed, how they speake of the infirmities of Gods people: Thou mayst speake the truth, and yet be a slanderer; and whilst thou makest thy tongue, the whipper of thy neighbour: thou often­times provest a murderer. By mang­ling and martering his reputation, which if it live to recover its wound, yet seldome or never its scarre; and therefore there can never be a sufficient recompence for an unjust slander.

Let these motives prevaile with us; what if he be a Saint thou so defamests? if he be a Saint, he is one for whom Jesus Christ hath dyed, between whom there is a neerer relation and union, then betweene a man and his wife; will a loving husband indure to see his wife abused before his face; seriously thinke the Lord stands by and sees all. He heares all those contumelious reproa­ches, and will weigh from what minde they doe proceed; whether from weake­nesse, or, willfulnesse. And accordingly [Page 60]he will repay, consider that place, Num. 12.8. What saith God, (to Aaron and Miriam, Saints) were you not af [...]raid to speake against my servant Moses? and then reason; shall I upon the malicious instigation of a viperine broode, de­ride, disgrace, discredite any one that is so neer to the Lord Jesus; shall I cast a malicious glance, coy, or contemptuous looke against one of the bridegroomes friends shall I admit any false and forg­ed calumniation, against their spotlesse innocency. Shall I invent intangling snares to inveigle their charitable and credulous simplicity? shall I have the least sinister conceips against their up­right conversations? What if they are blacke in regard of sufferings and afflicti­ons outwardly? And in regard of their often frailtyes and infirmityes inward­ly: Why yet let me thinke they are a­miable, and lovely, in respect of their practise of piety, inward sincerity, and Christs righteousnesse, and sanctification begun and kindled, which will never goe out. What if they are deformed in their owne eyes, and esteemed vile in the eyes of others: Nay, hardly gracious in the eyes of a very few: yet are they honorable in the esteeme of God.

Ah! How dare we to speake ill of a Childe of God: Or greive one that is so indeared to such a fathers affections? God loves his owne so tenderly; that whosoever offers a disgrace to them, shall be sure to pay for it: Either by teares or torment.

Let us therefore study and practise a right religious ordering of our tongues, and let them be alwaies the touchstone of our hearts, whereby we may easily discerne, whether they be heavenly met­tall, or of earthly drosse. And let us ne­ver speake evill of any man, though truly: But with a designe of charity, to reclaime him from that evill; and never use more words against any mans sins in publicke: Then we would make prayers for their soules in private.

Let us take heed how we handle the reputation of another: It is like a white ball, which sullys by being tost from hand to hand,

There be few which doe not some­times such actions as they would not have discretion scan, unadvised words may sometimes fly from the tongue, that the heart did neither hatch, nor harbour; integrity it selfe, would not be awed by a blabbing spy. And [Page 62]therefore in all our commerce, let us make frequent appeales to our consci­ences: would I have this measure met­ed out into mine owne soule; Oh! Let us abhor to speake that of another which we would not have another speak of us, or ever condemne that in any one, which we would not have but pard oned in our selves; and what ever we doe or speake, to thinke first, what will become of it, when its done. And though we cannot make a man worse to himselfe; yet we may render him vile to others.

How too many are there which pre­tend to meet for better ends; doe under Christs livery, carry a pack of false and slanderous tales: which they have raked, and scraped together, from their owne dunghill surmises: insinuating listen­ings, malicious whisperings, pragmati­call inquisitivenesse into other mens busi­nesses; and hear out of an inching humor of tattling, they lay abroad their rotten wares, defame their innocent harmelesse neighbours, which if any accidentally come in the while; they quickly pack up and are gone.

Here their malice draws consequencies, a great way off from the premises; and conclude sins from inevident fignes; and [Page 63]what reproach is here hatcht under a hear­say; they greedily take up, and vent it at the next meeting for an undeniable truth.

Ah! Would they lay that place to their hearts, Psal. 15.3. Those that shall inherit Gods hill, are such, as doth not back-bite with his tongue: Nor doth evill to his neighbour, nor taketh up a reproach against him. Note that he doth not onely, not speak evill; but he doth not hear evill, with approbation; he taketh not up a reproach against his neighbour. But these backbiters shall finde it by certain demonstration to their own consciences, that they are as yet, the children of the devill, the father of lies and slanders, and have of him al­ready learned the very language of hell Job. 8.44.

3 Abishai cannot beare this indigni­ty, though David will: And therefore desires leave to take away his head. Take notice, that, ungodly wretches that cannot bridle their tongues against the children of God: are in the ready way to ruine.

And surely, it cannot be safe to insult over any. Into all sensitive creatures, nature hath put a kinde of vindictive justice, that in some measure they are a­ble [Page 64]to returne an injury; if they doe not alwayes, 'tis only because they are not able.

But man hath a more able, and more impatient soule: And though reason and religion teaches him not to be fu­rious: Yet with all, it teaches him not to be dull.

Extremities of injuries, often a­wake extremities of revenge; espe­cially if we meet with contempt from others, or finde dispaire in our selves.

Nor stands it but with reason: That a strong patience, urged beyond it selfe: Should turne into the strongest rage; disdaine will banish patience, and bring in fury.

And truly ingenuity can bear any thing more easily, then the griese of a contumelious reproach.

It argues a kinde of noblenesse in that mans nature, that will pleade in the defence of his neighbours innocen­cie, and they that will not vindicate the name of a Christian from calumination; these in their silence, consent to the slan­der, that it is true.

But yet here must be great discretion: in the apprehension of a quarrell; let [Page 65]nothing sinke beyond its weight; sud­daine apprehensions usually mistake; the ultimate judgement of reason is best.

Alas, when the judgement makes too great a report of outward things to the affections: the affections makes too great adoe about them.

And therefore many men may doe good things: and not doe well in doing it, because he faileth in the end, and man­ner of doing.

Abisha [...]'s zeal to Davids welfare per­swaded him to have taken off the head of Saul his undeserved enemy; upon an advantage: But Davids Maxime took place first in his owne breast. Who can stretch forth his hand against the Lords anointed and be guiltlesse, 1 Sam. 26.9. And therefore that man which will doe more then is fit; will in time doe more then is lawfull. He that now exceeds the measure; will ere long, exceed the manner.

4 And now you may heare Davids answere, with a kind of indignation at the thoughts of revenge. What have I to doe with you yee sons of Zeruiah, let him curse, &c.

Where we have the greatest humility, lie under the most grievous insulting can [Page 66]be exprest; and truly it argued a brave Princely spirit in him.

When Embassadours have used any indecencies to Kings: They doe not chide, but deny them Audience; as if silence were the Royall way to reject a wrong. Ah! he injoyes a most noble composednesse, that seates himselfe a­bove the flight of the injurious claw, nor doth he by this shew his weakenesse but his wisedome, because the wise rage least.

1 Again, David answers Shimei, not a word. See a patterne of patience, in a heart fraught full of holy Magnanimity, and heavenly greatnesse; which walkt so high, that scorners, and tauntes could not reach him: much lesse troubles and afflictions presse him down; he goes on his way, regarding it no more then children that cannot judge.

Indeed to revenge an injury, is both easie, and usuall: And as the world thinks, savours of some Noblenesse; but religion sayes the contrary, and tells us, 'tis better to neglect it, then requite it. And therefore if any one shall offer us an injury: Let him know, we can see it, and scorne to take notice of it; unlesse it be such, as the bearing is an offence.

In an apparent wrong, its better some­times to dissemble it, then play the waspe, strive to returne a sting; it was Solomons Phylosophy, that a wise mans glory was, in passing by an offence.

It stands not with the discretion of a generous spirit, to return a punish­ment for every abuse; some are such, as require nothing but contempt to kill them; men doe not ordinarily strike dogs when they doe but bark.

And surely he hath but a poore spirit, that is not planted above petty wrongs; small injuries we should either not heare, or not minde. Nay though we were told them, we should not know the Author; for by this we may mend our selves, and never Malice the person.

And truely it argues a man of a Gun­powder spirit, that a little sparke of fire can so quickly blowe him up.

A Very light matter will refresh, and then againe discourage, a minde that rests too much upon the liking of o­thers, and indeed it is a sure evidence that a man lives more to opinion and re­putation of others, then to conscience; when his griefe is more for being disap­pointed of that approbation which he [Page 68]expects from man. Then for this mis­carriage towards God; to feel an inju­ry to lye heavier, then sin; the weight of sin.

And surely our afflictions discover much our choyce and affections: When outward crosses, are our greatest evill, 'tis a signe God is not our greatest good.

It is much to be lamented, that many good people are with too much effeminate facility, so quickly moved, and toucht with every trifle. A spot, or wrinkle upon their garment, a dish misplaced on the table, or some lesser toy, will turne many quite out of tune, and put them out of their humour into pelting chaffe; and all this argues such men to be but of poore spirits: For surely great mindes are not moved but with great matters: It is a point of Christi­an wisdome, to passe by many petty provocations to anger, without notice or acknowledgement, without wound or passion, and to digest many times the brawlings and indiscretions of hasty men, with the same patience that surge­ons doe the injuries and blowes of mad men when they let them blood.

Ah! What a sweet harmony is there in our soules, when we judge of things [Page 69]as they are, and affect as we judge, and execute as we affect. Remembring that those troubles that come of necessity, we should learne to beare with bouldnesse and Christian courage.

And therefore as one saith, let us still maintaine a garison of holy reasons, against the assaults of strong passions: We may hope for the best, but feare the worst, and prepare to beare whatsoever God shall please to lay on us. In this world of changes, we cannot resolve upon alteration, the minde is out of frame: we cannot say, this or that trou­ble shall not befall: Yet we may in the strength of God say, nothing that doth befall, shall make me do that which is un­beseeming a Christian.

Where the spirit of God hath taken up his firme abode in the soule, it will little set by any outward change; he will lit­tle est [...]eme to be accounted little in the eies of others, when he is so little in his owne.

Let us therefore walke in such a hea­venly disdaine, amidst the scornes of an insulting generation: That the world may know we can live above every con­dition; and that all our afflictions, are far beneath our hopes.

And let it be our joy, to beare con­tentedly the unjust aspersions of malici­ous censure: Who was there ever among the Saints, that was not slandered? though our accusers may be believed a while: Yet let our actions out-weigh their words: and the disgrace at last will rest with the intender of the ill; that stone that injury casts, ever in the end, lights on its own head.

2 David lookes off from Shimei, to God that set him a worke: Suffer him, God hath bidden him. Let him curse, because the Lord hath said; curse David.

Let this teach us, that Gods hand hath a speciall stroke in all our afflictions, is there any evill in the City, (saith God,) and I have not done it, Amos. 3.6.

Heare what Joseph says to his brethren, I am Joseph your brother whom yee sold: But God sent me hither, Gen. 45.5. And thus did Joh from the Sab [...]eans, and Cal­d [...]eans, which had robbed him, and slaine his Servants, to God: The Lord hath given and the Lord hath taken, and bles­sed be his name, Joh. 1.21.

And indeed, the President and pat­terne of all humility: lookt neither at Hered, nor the Jewes, or Pilate, but to his father; shall I not drinke of the cup that [Page 71]my father hath given me? And this was it which made David so sweetly silent, Psal. 39 9. I was dumbe, and opened not my mouth because the Lord did it. To flye upon instruments as the maine cause of our crosses; is to declare our selves voyde of reason: So the dog bites the stone; which would never have hit him, if it had not been thrown.

It was a sweet meditation, a holy man of God, hath set down for his own sup­port and ours. He strikes me that made me, that moderates the world: Why struggle I with him? why with my selfe? am I a foole, or a rebell? A foole if I am ignorant whence my afflictions come: a rebell, if I know, and be impatient.

And therefore, when ought falls out contrary to our expectation, let us not run to second causes, but say, God hath purposed it, as it is fallen out. He will make use of what instrument he pleaseth: It is enough, and his will be done, though ours be crossed.

So promiscuous, and inconstant is the administration of things here below, that they seeme to run upon wheeles, so doth Ezechiel phrase it, Chap. 1. But these wheeles have eyes. From which Meta­phoricall, and Metonymicall expression [Page 72]we may see, that there is something in their events, shewing the reason of their turnings, which we see not. Yea, and those wheeles move, as the beasts stir them: To teach us, that there is nothing done on earth, but by the Lord in his instruments; the wheeles move, as they are guided by those Angells, move as they are guided by the spirit: And thus all is from the Lord. And least the saith of any be overthrowne from the change of things: The Lord tels us, that the wheeles are one within another, and so are the winges of the Angells. There is an agreeablenesse between them, and thus is it in the changes of a thousand yeares. Now to looke upon Gods pro­vidence in some particular only, as upon a wheele or two, and not upon all as once, as they are one within another, this deceiveth us.

When we looke upon honest Joseph in his disgracefull imprisonment onely? On innocent David, in his scorne and contempt in the Court; and under the reproach of cursing Shemei; on just Na­both, condemned to death by false witnesses, and accordingly stoned; who say we shall rise againe to shew his inno­cencie? on Paul held the worst man of [Page 73]his time; on the Church, as in the daies of Queene Hester, but if we looke upon all these passages, all at once, we shall see that they have eics; that they have Angells, and these a spirit to guide them.

On these wheeles is Joseph brought by the sale of his brethren to Phara [...]'s Stew­ard; by the false accusation of his Mistris, he is cast into prison: By the interpretati­on of the prisoners dreams he is brought to Pharaoh's knowledge, and so to great­nesse in his Court.

Thus whil'st David sits still: Doth the Lord vex Saul by the Philistins, and ends his dayes. And first setleth David in the Kingdome of Juda; then Ish bosbeth falling out with Abner about a word for­sakes him; Ish-hosheth shall be slain by two wicked men. And thus is David fairly brought to the Crowne, even by those wheeles.

Thus in the dayes of Queene Hester, when the Church was upon the point of destruction; that the King could not sleep that night. That he should call for the booke of the Chronicles before another: And that in this booke, that place which contained Mordeccyes reveal­ing the treason against the King; should revoke his decree, and so the Church [Page 74]injoy deliverance: this plainly proves, that in all those various, and strange administrations of accidents that doe befall us: that God not onely made, but wisely disposes of all. Surely these wheeles have eyes, and a spirit to guide them.

And therefore in all our wrongs and injuries, let us looke up to the first mo­ver, and discharge the meanes. 'Tis true, the instruments may be unjust, nay, cruell in their wronges, but the cause is just from him that did inflict them; wicked men are rods in the hand of God, and at them must looke never, but as they are in the hand of an Almighty power; wherewith when he hath sufficiently corrected us, he will cast them into the fire.

Gen. 28.12. Jacob wondring at the de­scent, and ascent of Angells on the ladder in the vision; looketh up to the top, and there sees God sending them with their errands: so one Angell smites us, and another delivers us: but if we look up, we should see God in both.

3 As David acknowledgeth God to be the principle cause of his afflictions: so he quietly, and patiently submitteth himselfe to bear them.

A patient submission unto Gods will, and a faithfull exercise under his visit­ing hand, is an unfallible demonstra­tion, that we are children and not bastards.

Saith David, the Lord hath said curse David, who then shall say wherefore hast thou done so?

And thus elsewhere he patiently sub­mitteth himselfe to be afflicted at his good pleasure, 2 Scm. 15.26. But if (saith he) he thus say, I have no delight in thee, behold here am I, let him doe to me as seemeth good in his eies.

So good old Elie, when he heard from Samuell what a fearefull worke God would doe to his house: quietly he hum­bleth himselfs: saying, it is the Lord, let him doe what seemeth him best, 1 Sam. 3.18.

Thus likewise Job, once have I spoken, yea twise, but I will proceed no further: I will lay my hand upon my mouth, and abhor my selfe, repenting in dust and ashes.

Lo Hezechiah sweetly submits: when he looketh up to God: what shall I say? For he hath said it to me, and he hath done it, Isa. 38.13.

It is the safest way, when Gods hand [Page 76]is on our back, to lay our hand on our mouthes, and do as Aaron did at the feare­full death of his sons: when he heares Moses to tell him, that God would be sanctified in those that did draw neere unto him? He held his peace, Lev. 10.3.

Thus those Saints in the 21. Acts. 14, Conclude their arguments with words of submission, concerning Paules journey to Jerusalem; the will of the Lord be done.

Now as all events whatsoever, are by, and according to the will of God: so to this will of God, must we sweetly sub­mit in all crosse accidents whatsoever we either feele or feare.

This have the Saints in all ages done, when they saw once the the mind of God, they quietly yeil ded.

So Mauritius the Roman Emperour; when after the butchering of his loving wife, and tender children, before his face, at the command of the Tirant Phocas: he was to act his owne part in that mournfull tragedy, in his flesh at first, like a grudging Israelite, began to repine and draw back: but after some passionate panges, he humbly submits, with these words: just art thou O Lord, and just are thy judgements.

And this is patience indeed; when we are content, without murmuring or re­pining, to resigne our selves into Gods hands, to be dealt withall, even as it shall seeme good to him, both for the time and measure of our affliction. We must, not only, not sink under them: but not shrink from them. Stay in them, till he that laid them on, shall please to take them off.

1 If we would seriously consider, who this is that afflicts us? Why, it is the Lord, who is infinite in glory, power and Majesty: who having created us of nothing, may dispose also of us accord­ing to his pleasure, for why should the clay murmur against the potter; dust and ashes against the glorious King of heaven and earth. Who measureth the earth with his span, and poyseth it as in a ballance; who upholdeth all things by his word: and ruleth them at his good pleasure. In him we live, move and have our being, so that if he sustaine us, we continue: but if he blow upon us, we are presently gone, and returne a­gain unto our dust.

2 As God is infinite in majesty and power: so is he just in his judgements, his wayes are past finding out. Hath he [Page 78]corrected us sharply, surely 'twas no more then we deserved, hath he taken away our dearest friends by death; why he took away nothing but what he gave? he never gave any thing absolutely, and for ever: but only to use for a time, till he againe did call for it; and therefore see­ing the Lord hath taken nothing but his owne: let us not say we have lost it, but only restored it to the right owner.

3 Let us beare patiently whatsover comes from God, because he is goodnesse it selfe: from whom there can come no evill. It is he that ruleth the world, and ordereth all things for the best: taking care of every particular person: neither doth, nor hath any evill in him.

God is the fountaine from whence all goodnesle flowes: if he be good to all: he is abundantly good to his owne; if he be so sweet to those that seeke him: how beyond expression will he be to those that finde him.

Now who may better chastize us, then he that created us; who more right to correct and nurture us, then he who feed­eth and nurseth us.

We see the most savage beasts, which will not indure the looke of a stranger [Page 79]will take stripes from their owner, who feedeth and tendeth them; and shall we more brutish then they, snarle and repine when the Lord, who not only giveth us food, but also maketh it nourishment, doth chastize us for our good.

The Lord is our King and Soveraigne unto whom we are to yeild absolute obe­dience: and therefore if earthly Princes doe punish their subjects, and judge them insolent if they repine, and rebellious if they resist: not enduring expostula­tion, or to have their actions called to account, nay, though they be unjust. How then shall we be acquitted, when being corrected by God, we impatiently murmure: and by using unlawfull meanes to free our selves, as much as in us lieth, resist him in his most righteous judgements: which are all disposed for our good, if we submit our selves unto them. Seeing by ruling us thus on earth, he fitteth us to raigne with him in hea­ven.

Ah! Therefore let us not looke to the interiour causes, by which our cros­ses are immediately imposed, but unto the Lord our God, who is the cheife and supreame cause of all our afflictions. Let us not looke to instruments, and [Page 80]aggravate our sorrowes by circum­stances: as looking upon our afflictions with an impotent impatience, because our enemies are malicious, proude and insolent in the carriage of the matter: but to God, which aymeth at nothing but our good.

Thus saith Christ to Pilate, thou couldest have no power, except it were given the from above.

Thus likewise doe we make our bur­dens in supportable, when we too much looke upon the treachery, neglect, or unkinde dealing of some friends; of whom we have deserved well, and there­fore least of all suspected to have re­ceived from them such hard measure; Alas! if our thoughts mount no higher then those broken reeds, we may sit down, and die of discontent.

And therefore 'twas sweetly said of a holy and experimentall Divine lately: that unlesse we learne to suffer from the hands of Saints, as well as from ungodly persons, we must never looks to live a merry day. So say I, unlesse we can beare the fallings off; the falsehood, and treachery of a beloved friend, we shall never come to possesse pure patience indeed.

And thus many times when ought be­falleth us through our owne default, neg­ligence, or want of providence: we adde unto it the weight of many crimi­nations, and oftentimes false accusations against our selves, as though it were not heavy enough in it sel [...]e to presse us downe, unlesse we added thereunto the loade of bitter invectives against our owne negligence, and of sharpe censures for our owne faultinesse, as being the cause which hath brought upon us those crosses and calamities.

But we must lift up the eies of our minde above the earth unto heaven, and consider that the Lord is the chiefe cause of all our afflictions: and like a just judge useth wicked enemies, false, and fading friends: Yea, and also our owne improvidence, and negligence, as the executioners of his righteous judge­ments: effecting by these meanes his owne purposes for the advancing of his glory, and also for our eternall good.

And therefore let us patiently look up, eye him which is invisible, who hath power in his own hand, to restraine their fury, bridle their malice, work their falsehood, and treachery, and make use of our own weaknesse and failings for our future advantage.

Waiting patiently for the Lords com­ing to help us, or bearing patiently what the Lord imposeth on us, are a like right pleasing and acceptable services unto our God: which he is wont to crown with multiplyed, and overflowing refreshings when he comes. They that waite upon the Lord, shall renue their strength, they shall mount up with wings as Eagles: they shall run and not be weary, they shall walk and not faint; Isa. 40.31.

Ah! We have not patiently waited so many yeares in the meanes of grace for comfort, as God hath waited for our conversion.

Let us resolve to doe as much as we can; and suffer as much in obedience to God, as we can suffer for necessity, or passion, feare, or desire: and surely if we can for one thing, we can for ano­ther: and there is nothing wanting but the minde; and therefore let us not say, we cannot indure this: for God would never have sent it, if he had not known us strong enough to abide it; onely he that knowes us well already, would also take this occasion, to make us know our selves.

And truly there is an art or skill of bearing troubles, (if we could learne it) [Page 83]without overmuch troubling of our selves: as in bearing of a burden, there is a way so to poize it, that it weigheth not over-heavy: if it hangs all on one side, it poizeth the body down. Thus is it when we lay all the weights in the scales of creatures, and other crosse accidents, occasioned by our selves. We pull the greatest part of our troubles upon our selves, by not imparting our care so as to take upon us the care of duty, and leave the rest to God.

Ah! Let us not thinke the day of the Lord too little, and the day of man too much: but relye on the all-sufficient God; accounting it nothing to be judged by man, as knowing in whom we have believed: and that it is enough that our judgement is with the most high: and the uprightnesse of our hearts are known to him: and that our praise is with him.

And at least wise shall we be accounted patient sufferers: if finding impatiencie to arise in our affections, we shall be dis­pleased with our selves for it. And to checke and chide our soules for our im­patiency, saying as David, Psal. 62. Yet my soule be silent to Jehovah.

Neither must we be patient for a fit; [Page 84]or take patiently one crosse, and fume and [...] for another; but we must with a Christian Magnanimity be able to beare all. Thus we see did Job, after one affliction, he patiently indured another, untill they were exceedingly multiplied in number, and increased in weight.

And this was the practice of the Pro­phet, Isa, Chap. 26.9. In the way of thy judgements O Lord, have we waited for thee. So likewise the Church, L [...]m. 3.26. It is good (saith she) both to trust, and to waite for the salvation of the Lord. And let us not in a blockish stupidity, lye under the correcting hand of God, as if we had no sence, no, no: god will have his blowes felt, and as Ambrose well ob­served; they doe not deserve the praise of patience, who indure without com­plaining, the wounds of adversity, when being benummed, they have no sence of paine.

And therefore moderate griefe for of­fending such a gracious father, may very well stand with true patience; we ought to grieve, (saith a holy and experimen­tall divine, one of a thousand) when God rebukes: yet as children to their fathers scourge; with shame, with feare, and with submission. and as children to [Page 85]their fathers love, with hearts inlarged, and love redundant, weep [...], and love. and as children to their sa [...]ers [...]me, with holy change, and [...]est reforma­tion. And as children to their fathers bounds, with eye to present time for pre­sent duty. Ah! Le [...] u [...]study what is our present duty, and God will study what shall be for our future comfort. And then may we safely expect God in his wayes of mercy; when we are in his wayes of obedience.

And let us likewise beare our afflicti­ons freely and willingly: sweetly and silently, putting our necks under the yoake, and willingly kissing the rod. For if we go [...] to the crosse as beares to the stake, we suffer not in obedience; remember what the Lord Jesus hath said he that taketh not up his crosse daily, cannot be my disciple. Forced suffering against our wills, is not worth the name of patience; over­powered strength may beare in policy, when it must yeild of necessity: but lit­tle thankes for such bearing, in respect of God, to choose to beare rather then not when God chastiseth, and his will is so to take up the crosse, when flesh might finde the way to shift it; Christ calling [Page 86]thereunto: this is action, and truth of duty: not dull passion, or patience per­force. And there's a wide difference be­tweene taking up our crosse, and having it laied on us; many a one beares a forced burden, whether they will, or no, grudgingly, and with repining: no re­ward for this, but then is our fortitude worthy of praise, when we can indure to be miserable willingly.

And willingnesse implieth cheereful­nesse: and so we must be too. But here then you may object. Is it not required that we should be affected with sorrow in our sufferings? and moderately mourne in our crosses and afflictions: and how then can we at the same time rejoyce: seeing joy and mourning, are opposite one to another.

For answer hereunto, we must know that Christian sorrow & rejoycing, may well stand together: seeing the one maketh way for the other: for therefore we be waile our sins, that we may rejoice in the assurance of the pardon of them, of our reconciliation with God, and of our interest in all the gracious promises of the Gospell. So that though we give the first part to be acted by sorrow, yet let us not alwayes have it continue in a [Page 87]Christian heart: for so it would grow immoderate: but after this our unfained repentance for sin, and our assurance of pardon with God, let us have spirituall rejoycing: not only when we have a confluence of those left-handed blessings: but in tribulation and afflictions.

Againe, opposites may agree in the same subject, at the same time, in a di­vers respect, for so we mourne because by our sins we have crucified the Lord of life: but rejoyce, in that by his death he hath wrought the worke of our re­demption: we may at the same time mourne in the fight of our sins because we have difhonoured by them a gracious father: and yet rejoyce, in that our sorrow assureth us, that they are forgiven us, and we received into Gods favour. We may mourne in the sence of our pain and smart: but rejoyce in it, as it is a figne of our adoption; when God cor­recteth us as his children, that we might not be condemned with the world. So that we may spend our dayes in a joyfull mourning, or a mournfull joy.

And thus by sence of paine, the Lord maketh the flesh to mourne, that it may be mortified, restrained from sin for feare of punishment, and by this spirituall [Page 88]joy apprehended by faith, our good God refresheth the spirituall par [...], that it may not faint and yield when the flesh tempt­eth it to murmuring and dispaire. Ah! I [...] is the swe [...]n [...] o [...] God's love that allayeth the sow [...]nesse of all our affli­ctions. This made David to say, Psal. 94.19. In the multitude of my thoughts which are within me, thy comforts de­light my soule.

Labour we then for patience under all our pressures, it will lighten all our crosses, and lesson our paines. Patience in afflictions (as a father saith) will make us Martyrs without either fire or sword. And therefore misery it selfe cannot make us miserable: Let us then rejoyce and be exceeding glad, for great will be our reward in heaven. And let the consideration of this, sweeten the bitter­nesse of our cup, that according to the weight of our afflictions here; shall be the weight of our glory hereafter. Who would not then be content to drinke of Christs viniger and gall in this world so he migh drinke that new wine with him in his heavenly kingdome.

Oh. But how shall we obtaine this pa­tience, and a Cheerfull bearing up the head under all our pressures?

Answ. We must know that patience is no naturall faculty, or inherent quality, which is borne and bred with us; for naturally we are peevish and impatient, if we are [...]ever so [...] crossed of our wills: murmu [...] and repining against Divine providence, and therefore this flower is not to be found in the barren desert of corrupted nature, where it ne­ver grew? neither is patience attained by the help of naturall reason, and Phi­losophy, whi [...] propoundeth unto us only shadowes of comforts, that have a seeming shew a far off, but vanish away when we seeke to catch them. These props which uphold patience, are guild­ed over but with humane Wit, Art and Eloquence, which seem to be of some strength, so long as our patience is un­burthened: but when once patience is pressed with the least weight of affli­ctions; then they faile, and breake, be­wraying their weaknesse and insufficien­cy: together with the folly of those who invented them, and of us who trust­ed in them.

Alas! The Philosophers (for the most part) were ignorant of the chiefe causes of all afflictions, not ascribing them unto God, and his most wise and [Page 90]just providence: but unto fate, and de­stany, chance and fortune: never look­ing unto the chiefe deserving cause which is sin: but imagined that all crosses hapned by the guidance of blinde fortune; which put no difference be­tweene the good and bad, just and unjust: and so accordingly did they apply false remedies, which were as loathsome as the disease which they sought to cure.

Epictetus, was one of the wisest of all the Philosophers, and yet what cold counsell doth he give, as namely that we must beare patiently that which we cannot avoid: whereas that alone, is e­nough to make a man break out into all impatiency, when he shall consider that his miseries which are presently intolle­rable, are also inevitable for the time to come; that we doe beare those burthens which are common to many: and that we have innumerable companions in our griefes, that all mankind are subject to manifold miseries, and afflictions, and therefore we must not take it ill, if we be not exempted from the common lot; but in the mean time, they [...]make no mention of Gods providence disposing of all our afflictions, and turning them to our good: they do not shew that they are proporti­oned [Page 91]to the measure of our strength, so as they shall never overwhelme us: nor that they are the chastisements of a gracious Father, and the fruits of his love again; they put us in no hope and assurance, that God is present with us in all our troubles, and in his good time will deliver us out of all our afflictions; and therefore we are not to trust to those who are but mi­serable comforters at the best.

Now if we will be sure to have true pa­tience in our afflictions indeed; we must seek for it where it is to be found; and that is from the Father of lights, from whom every good and perfect gift doth come; now God hath promised that what ever we ask according to his will (beleeving) we shall obtain: since there­fore we have a promise, let us go to God by prayer, and in a humble boldnesse put him in mind of that word: call upon me in the day of trouble, and I will hear thee, and thou shalt glorifie me; and truly we never glorifie God more, then when we seek deliverance from God, and pati­ently expect it from him alone.

God doth many times, as tender Mo­thers doe with their children that stray away from them; which cause them to be frightned, that they may return and cast [Page 92]themselves into their armes for protecti­on, so doth our good God cause these bugbeares of afflictions to meet and ter­rifie us, when we have run away from him; and suffereth us to be deprived of all other helps and comforts, that we may with fulnesse of affiance rest wholly on him.

Ah! if we would consider that so rea­dy is the Lord to hearken unto the suites of those that pray unto him, that when he seeth this disposition in them, he promi­seth that before they call, he will answer, and while they speak, he will hear, Isai. 65.24. and again Psal. 91.15. he shall call upon me, and I will hear him, I will be with him in trouble, I will deliver him and glorifie him, so in Psal. 145.19. he vvill fulfill the desire of them that feare him, he also vvill hear their cry, and vvill save them.

And indeed there can never be a strong­er prop to uphold our patience, then fer­vency in prayer: saith the Apostle James, chap. 1.5. if any of you lack wisedome, (namely that wisedome specially which inableth us to beare the crosse, with com­fort and patience) let him ask of God, which giveth to all men liberally, and re­proacheth no man, and it shall be given him.

Oh! how it easeth us of our griefer, and lighteneth our hearts of the burden of our afflictions, when as we lay open our grievances before God, and pour out all our complaints into his bosome; now if it be an ease to our afflicted minde, if we may communicate our griefesto a deare friend, that at least we may be pittyed by him, though he have no ability to help, or releeve us: then how much more ease and comfort shall we finde, in laying open the cause of our griefes before our hea­venly Father? who as he infinitely ex­ceedeth all the tenderest Fathers in the World, in pitty, in love, and compassion; so he is able, when as it shall be most for his glory, and our comfort, to free us out of all our miseries and afflictions.

Now a main strengthener of patience, is providently to foresee crosses approach­ing; this the heathen Seneca prescribed as a way to be rid of care and feare, and to attain unto full security; that whatsoe­ver evill we may feare to be coming, we should suppose, that it will certainly come, and so exercise our selves to bear it willingly, before we be constrained to beare it upon necessity.

Let us then prepare our selves for the time of adversity, and consider that those [Page 94]things which have hapned unto others; may also befall us: and beare those affli­ctions which at any time may be layed upon us.

But above all, let us not fix our hearts upon any thing in the World, but use the benefits of this life, as though we used them not, and injoy them so, as those who are presently to foregoe them; for those things which we possesse with immode­rate love, we alwayes lose with immode­rate griefe, and if we look upon our tem­porall blessings, as upon perpetuities, we shall subject our selves, to much sorrow, and finde small patience, when their losse proveth unto us, that they were but moveables.

Its good to forethink when we are ho­noured in the World, and have every mans tongue as a Trumpet for our praise; the time may come, we may be as much disgraced and defamed: for this hath be­fallen to many before us, and will happen to many after us: and why not then un­to us also among the rest? then seriously let us consider, and examine our hearts how we should be able to beare it: if we should be cast down out of the high Throne of honour and reputation; into the lowest bottome of shame and disgrace, [Page 95]and with what reasons and arguments we might strengthen our patience: and mi­tigate and moderate our griefe and hea­vinesse.

Thus vvhen vve abound vvith riches, and have such plenty of earthly things, that vve have not onely for our selves a sufficiency of all vve can desire, but are also able to give to others, and make them beholden unto us; novv then let us think, hovv vve could patiently beare a change of all these things, our filks for rags, our full tables for course and scant fare; nay, may be to be con­strained to ask rel [...]ef even of those which formerly vve have supported, and to re­ceive it grudgingly, or to be shamefully denied.

So likevvise vvhen vve have friends, and acquaintance vvho novv smile up­on us, making airy covenants of perpe­tuall leagues, pretending such dearnesse of affection, that our entertainment shall be the very best, and our vvelcome huggs and imbracements, that in the middest of our delights, vve should consider that they are not only mortall but mutable; they may become our greatest enemies. Novv let us forecast hovv vve could bear it, to have their svveetest discourse turn­ed [Page 96]into silence at the best, vvhen vve shall see such a change in their countenance, that in stead of smiles, vve shall read slighting, contempt, disdaine; vvhen they vvill not honor us so far, as to give a reason for their estrangment, or admit of an apology to plead the sincerity of our hearts towards them: but shall loade us with the burden of their unkindnesses, not only trying, but tyring our patience with their wrongs, which sticks closer to our hearts, then all the injuries and out­rages of a professed enemie.

And thus likewise for our neerest and dearest relations, of Husband, wife, childe, &c. let us cast a serious look on them, and consider, they may quickly be taken a­vvay from us: any of them, all of them, death will not be bribed: will not heark­en to any of our cries, teares, or sighs: oh then let us reason with our selves, how shall vve be able to endure a parting, when we cannot indure the thought of it? how shall we grapple with the substance, when the shaddovv doth so affright us?

Oh! therefore vvhatsoever vve may lose of that vvhich vve most love; let us think that it is novv in losing, or suppose it already lost: this is the vvay to pre­pare our hearts, and arme our patience, to bear the burden?

From the serious consideration of these things, there will arise two speciall benefits.

1 That we shall not be puffed up with pride in the confluence of these earthly blessings, and so become insolent: but use them with all sobriety and a good conscience, when as our expectation, like a continuall Monitor, doth put us in minde of our losse.

2 This daily expectation will make these afflictions, which in themselves are grisly, and terrible, to be so well known and familiar, that when they appear, they will not much skar and affright us. And truly the very Heathen in this matter will shame us. Anaxagoras being certified of the death of his dear, and worthy Son, heard it with patience, without any dis­turbance of passion; for said he, when I begot him, I knew he was mortall, and had brought him up in the expectation of this mortality.

And this consideration, of preparing to meet afflictions before they fall upon us, will arm [...] our patience, and abate their strength: and when by our medita­tions we shall poyze a crosse before it be imposed upon us, we shall much lighten our burthens, which are made so to o­thers [Page 98]by their customable bearing of them.

Yet must we not run into afflictions, or pull them on our shoulders: but that we diligently use all good meanes, ei­ther to escape them before they come, or to be freed from them, when they are in­flicted on us; and then if the Trumpet of holinesse sound the alarum to Ba [...]tell, let us march on valiantly without delay, contemne our lives, and enter the con­flict with cheerfulness, rush into the main army of our enemies, put Sathan to flight, and set up a trophy of victory: but if godlinesse sustain no damage, the prin­ciples of religion be not undermined, which concern our salvation, nor any man do inforce us to doe any thing dis­pleasing to our God; let us not be su­perfluous in our sufferings; and be sure, we make not a crosse of our own, and throw it in our way, and so stumble in it, and say it is the crosse of Christ; herein we deceive our selves, if we pick private quarrels against our own peace, seeking out and provoking an enemy, with whom the Lord hath not commanded us to fight.

And though we have obtained of the Lord patience to bear our burthens, yet [Page 99]God doth not allow us to lie down under them still, when we 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, providence, and promised as­sistance either for our delivery, or for strength and patience to indure these wilfull trials.

We see what the practise of the Saints have been to avoid troubles if they could, and with their prayers they have joyned their own lawfull indeavours? Thus Moses fled from Pharaoh, David from Saul and Absalom, Joseph and Mary from He­rods cruell persecution, Paul from the Jewes at Damascus.

And as we may pray that our bitter Cups should be removed from us, so may we advise with our selves, and take coun­sell of others, and labour and indeavour in the use of all lawfull meanes to escape afflictions, or to overcome them, if we cannot avoid them; and this all with a sweet submission to the good pleasure of God; desiring that our wills may be even melted into the will of God; not mine, but thy will be done.

Obj. But here our soules may object, and say that we have known many who [Page 100]have trusted in God, and have waited for his help, and have fervently called upon him for deliverance, have notwithstand­ing at last died in their afflictions? yea, and we our selves still remaine under great and grievous miseries and crosses, though we have often earnestly sought the face of God: and with strong cries and teares, have poured out our com­plaints, and depended upon no other, for succour and freedome, and yet we are not delivered, no nor can see no outgate, or meanes when we shall escape?

Ans. For answer to our own hearts, 'tis certain that all Gods children have deliverance out of their afflictions in due time, whether it be by life or death, that matters not; one way or other we shall be delivered: now seeing our longest lives are short and momentany, being compared to eternity, and that happiness which we shall then injoy with God: the time of our afflictions cannot be long, nor our deliverance farre off, although it should be deferred to the day of our dis­solution; Ah! the comforts of God are well worth the waiting for all our days.

2 Gods promises of deliverance from remporall afflictions are not absolute, but alwayes to be understood with this con­dition; [Page 101]if it stand with his own glory, and our spirituall good: for otherwise our freedome from afflictions would be no benefit, but the greatest hurt; now Gods glory and our salvation often times are more advanced by the continuance, then by the removall of our crosses: as when God tryeth by them his graces in us, that he may afterward crown them: and causeth our fight to be so much the more long and dangerous, that accord­ingly our insuing victory may be the more glorious: or when God doth use afflictions, either for an hedge to keep us from leaping into the forbidden pastures of carnall pleasures: or for a fiery Fur­nace to purge and purifie us from the drosse of corruptions; now in these ca­ses, it is the greatest freedome not to be freed: and Gods greatest mercy towards us, when as he continueth us in our tem­porall misery.

3 Let us comfort our selves when God deferreth his promises, and continueth our conflict of afflictions, after we have long vvaited for help and deliverance, by con­sidering, that in his good time they shall most certainly be accomplished: Gods promises are certain performances: his truth is of his essence, and it is no more [Page 102]possible that he should faile of his word, then that he should deny himselfe, and therefore since he hath promised that we shall overcome the World, that we shall have strength to endure temptations, and have a happy issue out of them: that if we suffer with Christ, we shall reign with him: we may be assured though our way be long and foule, yet at last we shall safe­ly come to our journeys end: that after our painfull sufferings, shall come our glorious raigning: and that after our dangerous fight, we shall obtain a happy victory, and be crowned with eternall glory.

Saith Bernard, we may be secure in fighting, seeing we are sure of over com­ing: by flying we may lo [...]e the victory, but by dying we cannot; ah! blessed shall we be if we dye fighting, because we shall be crowned dying.

Let the consideration of this com [...]ort us, that God no lesse waiteth upon us to doe us good, then we to receive it: ex­pecting a convenient time, when as [...]e may most fitly and seasonable extend his mercy in our deliverance, and therefore [...]aith the Prophet, Isaiab 30.18. there­fore will the Lord wait, that he may have mercy upon us, and therefore he will be [Page 103]exalted that he may have compassion upon us; we waite when God will, and God waites when he may: when mercy may be most welcome, and deliverance most glorious.

The fourth circumstance is Davids ju­stifying of God in his way of proceeding; behold my Son which came forth out of my bowels se [...]keth my life, how much more this Benjamite? &c. here see that God will never leave correcting that soul whom he meanes to save, till he hath brought it downe on its knees, and to acknowledg he is justly dealt withall, and this David confesseth, Psal. 119.75. I know oh Lord that thy judgments are just, and that thou in very faithfulnesse hast caused me to be afflicted; See the change in his dispo [...]ion, when Nabal would not an­swer his expectation, (when he so excel­lently acted the part of an eloquent beg­ger:) he presently was all on a fire, vowing revenge, not only to him, but to all his Family: now the case is altered; he can indure to be railed on by one that was his subject: yea, and cursed too, and stones and durt flung at him, and not so much as a rising thought of revenge: and thus we see how fierce David was with the Ammonitish Prisoners, he put them [Page 104]to death in cold bloud: nay, he used great cruelty in their deaths, by putting them under Saws, and Harrows, and Axes of Iron, and burnt them alive in fiery brick­kils: but afflictions at last made him so tame, that not only the right [...]ous might reprove him, but the wicked might re­proach him, and he is silent: or if he speak, they be words of patience and submission: So let him curse, because the Lord hath [...]aid curse David: he that could not be­fore endure Hanuns affront, can now quietly, and meekly without defire of re­venge, indure many opprobrious indig­nities: and be contented that Shimei shall bemire him with the durt of his filthy tongue, without the least shew of passion.

So Ephraim by this meanes is made to confesse his owne untamednesse with teares, Jer. 31.18. and Lam. 3. makes a man to put his mouth in the dust, and to be of an humble and lowly carriage towards all men; doing nothing that may savour of pride, contempt, or dis­daine; but rather abasing our selves to our inferiors, and even to give our cheeks to the smiters.

The Lord beareth, and forbeareth a long time, expecting our amendment; and when there is no other remedy, then [Page 105]he taketh the rod in hand; when gentle meanes would not serve, rougher means shall: if the shaking of the rod will not humble us, we shall surely feel the smart: God will first or last, take us in hand, and master our proudest hearts, and stoutest stomacks; and if fewer and lighter stripes will not serve the turn, he will inflict more and harder, till he hath brought us as he would have us.

And therefore 'tis better to be taken downe in youth, than to be broken in pieces by great crosses in age; we shall be sure of a time of reckoning, the best of us; God will punish sinne where ever be find i [...], and in this world most severely to his owne; they that have most of Gods heart, do oftentimes feel his hand most heavy.

When the [...]ins of Saints shall become a scandall to Religion, no wonder if God will vindicate his honor, and be severest against those that wear his livery; yet inwardly side with Satan and their own lofts; other offences God may punish, this he must, least the enemies of the truth triumph against him: Da­vid had such a whip for this as never man had greater, because he had by his fin caused the enemies of God to blas­pheme, [Page 106]his child must dye; when he that had sung the purenesse of the God of Israel, and proclaimed the noble acts he did of old, and seem'd as one indeared to the Almighties love, how would the Philistims rejoyce, when he should thus become Apostate, and with a milde li­centiousnesse, mix his lust with murder and ingratitude; surely his sin and punishment God will have to stand upon record to the worlds end to be a warn­ing to all, that if God was so severe a­gainst one who lay so near his heart; then let us with fear and trembling look to our wayes, making streight steps to our feet, least that which is lame be turn­ed out of the way; ever remembring, that after the remission of a [...]in, the very chastisements of the Almighty may be deadly.

And this was it which made David so meek without murmuring, seeing God as his justice required, did justly execute his righteous judgements upon him for his sin, and according to his revealed truth inflicted those afflictions which he had formerly threatned.

God is immutable: as his course hath been towards his children in times past, so will he deal with us, and our posteri­ty [Page 107]in time to come, he will ever proceed by the same rules of justice and mer­cy, punishing like finnes with like judgements.

And therefore let us justifie Gods wife­dome in all his proceedings of provi­dence, concerning our selves and others: his justice in punishing, as well as his love in correcting, his grace in giving, and his mercy in taking away, and in all things from the heart, blesse the name of the Lord.

Blesse his name, and exalt his free grace, that our punishment is no more, nor no wor [...]e.

What if we have many crosses heavily lying upon us? truly if we had our due desert, we should have more and great­er; the terrors of conscience here, and torments of hell hereafter; what if death have deprived us for a time of our chil­dren, deerest & necrest relations, alas our fins have deserved to be deprived of the presence of God, and all his holy & glo­rious Saints & Angells, & that to all e­ternity; what if we have lo [...]t our honor, riches, reputation, and estimation with the world, perhaps they were our Gods, no wonder they were da [...]ht to pieces, and we made to drinke of their dust, [Page 108]what if our friends have lest us, and have forgotten all their promises, and pur­poses of friendly intimacy, and have taken away all their love, and have in stead repaid us with scorne and disdain; what then? they could not take away our God, nor our Christ, nor his spirit, nor our interest in the promises, nor our hope of Heaven; why what have we lost then? truly matters of no great moment, the presence of our God without any of these is perfect peace, but all these without God is but a little more cheer­full hell.

And therefore none could justifie God in his way of proceeding better then Da­vid: so he says, nay sings it too: Psal.103. he hath not dealt with us after our fins, nor rewarded us after our iniquities, and this he intimateth, Psal. 51.4. by that ingeminating confession of his; against thee, thee only have I sinned, and done this evill in thy fight, that thou mightest be justified when thou speakest, and clear when thou art judged.

5 David comforting himselfe with hopes of being benefited by this affliction: it may be that the Lord will look on my affliction, and that the Lord will requ [...] good for his cursing this day.

And this should comfort us in our deep­eft diftresse, because Gods round repre­hensions, are ever gracious forerunners of his mercy.

Faith will teach us to say, God hath chastised me according as he hath threat­ned: therefore he will comfort me ac­cording as he hath promised: now hath not God promised, and assured us to up­hold us in our afflictions, and bring us through it, and comfort us by it, and glo­ri [...]ie us after it? let us therefore with A­braham, hope against hope, and apprehend the certain accomplishment of these pro­mises by faith, whence fence and carnall reason see nothing but the contrary.

Ah! if we would seriously consider, that as God is the supreame cause of all our afflictions, so doth he govern and o­ver-rule all secondary, and inseriour cau­ses and meanes, by his most wise and powerfull providence: that when they seeme most to oppose against him: they do but effect that which he willeth, and hath purposed to be done? they serve to the furthering of his ends, his glory, and our salvation; how opposite and contra­ry they are one to the other.

Now if God hath joyned his glory and our happinesse together; it is [...]it [Page 110]that we should refer our selves to his good pleasure, that hath joyned his glory to our best good, which is our salvation.

This was it which upheld the head of David, the good which would follow: he was sure that this wet seed-time, would bring forth a plentifull harvest: this he [...]ings. Psal. 126.6. He that goeth forth weeping, bearing precious seed: shall doub [...]lesse come again with rejoycing, bringing his sheaves with him; And a­gain, Psal. 126.5. They that sow in teares shall reap in joy. And thus many times, God in mercy puts us to a lesser trouble, for our greater good.

Thus did the Lord with the Israelites when he brought them into the wilder­nesse, where they indured much affliction: he did humble them, and prove them that he might do them good at their latter end. Deut. 8.16.

Now God doth not only advance by afflictions the spirituall and everlasting good of his own children, but many times turneth them to their greater benefit in the things of this life, as we may see in the example of Joseph: he was sould as a slave, that he might be a great Command­er; he lost his patrimony at home, that he might receive a much more large in­heritance [Page 111]in a strange Countrey, and therefore he professeth, that when his brethren intended evill against him, God disposed it to the good, not only of him­selfe, but of many others.

And thus was Johs afflictions turned to his advantage here in this life; what a name hath he gotten to be a pattern of patience: which shall never die so long as the world lasts, for all his temporall things which he lost, he shall have it doubled; and those that charged him for an Hipocrite, shall be the first shall contribute to his reliefe and comfort; and this was it which comforted him, when he looked to the end: God (faith he) knoweth my way, and tri [...]th me, and I shall come forth like gold. Joh. 23.10.

Ah! if we would consider Gods man­ner of dealing many times: he is faine to pull us down to the ground before he build us up anew, empty us quite of all Creature comforts, before he fils us with himselfe: so never should our names have had so sweet a savour with God, if they had not been by man, pounded in the morter of afflictions, so that many may say, they had been undone, if they had not been undone.

Thus I have heard of [...]godly man [...]hat [Page 112]was going for France, and he was go­ing a Ship-board, he broak his leg, and it pleased God so to order it, that the Ship in which he should have gone in, at that time was cast away, and not a man saved: so that by breaking a bone, he saved his life.

The like did that blessed Martyr in Queen Mary's dayes, who would alwayes conclude of all Gods dealings to be very good: and so he said when word was brought him, that the next day he must be burned: but as he was going to the stake, he fell and brake his leg, which when some asked him whether this were good too; he replyed, oh yes! very good: and so it fell out indeed, for before his lame leg would bring him to the stake: a post from Queen Elizabeth came to save him, and to tell Queen Mary was dead.

Oh! how doth afflictions occasion more comfort and further experience of grace: God seldome afflicts in vain, such solemn providences and dispansati­ons, leave men better or worse: but the children of God gain profit still by them, for 'cis Gods course to recompence out­ward losses, with inward injoyments, for as the sufferings of Christ abound in us: so also consolations abound by Christ; [Page 113]that is, inward comfort and experiences, according to the rate of outward s [...]ffer­ings: Ah! a wildernesse that giveth us more of God, is to be preferred above all the pleasures and treasures of Egypt.

Novv as afflictions occasion comfort, so it tries it, whether it be sound, and so­lid: for in the time of prosperity, that comfort which v [...]e have, is so mixed ac­cording to the mixt causes of it, that vve can very hardly di [...]cern what of it is car­nall, and what is spirituall: but vvhen all other comforts and hopes are gone: then that vvhich is left, is most likely to be spi­rituall: and the spirit never vvorketh more sensibly and svveetly, then when it worketh alone.

So likewise, how can we tell whether we be able to incounter with an adversa­ry, when there appeareth [...] to contend against us? Hovv can vve tell vvith what patience vve can bear poverty, vvhen vve alwayes abound in riches? hovv can vve discern vvhat heart and co [...]rage vve [...]ave to ind [...]re sha [...]e, disg [...]ace, reproaches: vvhen vve shall grovv old in popular ap­plause, and the s [...]reame of their favours, shall flovv unto our graves: hovv shall vve knovv vvith vvhat constancy, and contentednesse, vve can sustain the l [...]ss [Page 114]of children, friends of the nearest and dear­est relations, when we never heard of the death of any of them: truly we may com­fort others, but then it comes more kind­ly, when we have first comforted our selves, and have commanded our griefes to avoid our presence?

And this is she goodnesse and sweet­nesse of our afflictions, when being cast into this fiery Furnace, we are purified from our drosse, we may be approved in the touch, and be esteemed and prized, as well befitteth our worth and value; ac­cording to that of Solomon, Prov. 17.3. as the fining-pot for silver, and the Furnace for gold; so h Lord trieth the heart.

Object. But some may say, my afflicti­ons are grea [...], and my strength small: so that in my trials, I shew so many infi [...]mi­ties and corruptions, I fear I shall never be approved: how then shall I grow bet­ter by them.

Ans. Alas poor soul, dost thou think that the Goldsm [...]th hath skill enough so to proportion the heat of the fire to the mettall, that it may be purified and not consumed: and canst thou imagine that the Lord knoweth not how to fit his tri­als to thy st [...]ength: or if he have know­ledg and wisedome enough, canst thou [Page 115]doubt of his will, seeing he hath bound himselfe by a most gracious promise, that he will not suffer us to be tempted or tried above our strength, but will give a good issue with the temptations yea, but in the meane time, thou art pressed with such an heavy weight, that thou be­wraiest thine infirmities and corruptions.

And truely, it may be necessary and profitable for thee so to doe: that by this tryall thou mightest come to the sight and sense of these imperfections, which before were in thee, though hid­den and unknowne: to the end, that now beholding them, thou mayest be truly humbled, brought to unfained re­pentance and to an hearty indeavour in using all good meanes to be cleansed and freed from them.

God many times in wonderfull mercy and love, causeth us to bewray, our small­er infirmities, that he might free us from grosser sins: and taking away all selfe confidence in our one strength, he cause­eth us with full affiance to rest upon him who never faileth those that trust in him.

Ah! We shall have treble honour for all our sufferings: we are honoured by the Lord, when he inricheth us with his graces: and then by trying of them; [Page 116]whereby their worth and excellency is manifested unto all that behold us. And at last he will honour us by crowning his own graces in us, when as by tryall they are approved.

Did we but serio [...]fly confider that promise, Rom. 8.28. All things shall worke together, not on y for good, but for the best, to them that love God: we would think our present condition to be best, what ever it be, because of the wise providence of God.

Not to speake how prosperity workes for our good, because though we are like a ship under saile, with afore-winde, carried sweetly, and swiftly towards heaven, being fully laden with the blessings of Gods left hand: yet for as much, as we saile in a tumultuous sea, we are in great danger alwayes to be over set: and many a one have been driven to that extremitie to cut downe their maine Mast; and [...]achling: thr [...]w over-board all their goods before they could se [...]ure their lives.

My army, (said a Roman Captaine) never stood in worse termes, then when it had peace. And 'cis noted of Solomon that of all the Kings of Juda, he fell foul­est, because he was most prosperous.

And therefore an afflicted estate is most safest, yea and often most sweetest. There is a fruite in the least crosse: we should therefore looke more at the fruite, then deliverance from the crosse: the longer it continues, the more we may get by it.

1 If we consider the good which comes to us through the Malice of man: we re [...]d of Jacob when he sent Joseph to Dothan to visit his brethren, they cast him into a pit: Reuben, more pittifull then the rest, relieves him; but sells him to the Midianites: they sell him againe to Potiphar: his Mistresse accuseth him; his Master condemneth him, imprisons him: the Baker after long forgetfullnesse, com­mends him to Pharaob, on the occasion of his dreame: and thus is he exalted. How many instruments were here, not one looking to God, or to one another. Onely the Lord of Ezechiels wheeles, turnes all about for the good of his chil­dren.

So David goes on in Battell against Israell with Achish King of Gath, with whom for a while he sojourned in the time of his banishment. The Princes of the Philistimes command him to go back, and this they did only to disgrace him, because they did distrust him. But 'twas [Page 118]for his good: for had he gone on, he had been guilty of the bloud of Israel, especially of Saul, who was slaine in that Battell: whereas now he is free, both from the blood of Israel, and from the censure of the Philistimes, they can­not blame him for going back, because it 'twas in obedience to their com­mand.

Thus we see the Church in Q [...]eene Hester's time: what was plotted for their ruine, turned for their farther de­liverance, and Hamans malice to Mor­decay, shall be the first step to his prefer­ment.

Many a Saint whose names doe now breath forth a fresh perfume in the Church of God, would have lived and died obscurely: had not the malice of others pounded them in the morter of afflictions.

The wicked (saith one) are as it were Gods Phisitions, by the poyson of their malice they purge out the poyson of sin, from out of the soules of his servants. They are the Lords scullions and their office is, to make cleane the vessels of honour. They serve as an antidote, to keep us from the contagious infection of sin; and truely, this may be one reason, [Page 119]why the Lord thinketh it fitter to serve his owne providence of wicked men: that he may bring good out of evill, then not permit any evill at all.

Thus were all the ends of the King of Affiria, and the outrages of his army, dire­cted by God to that maine end, inchastife­ing his people: I hough (as the Lordplain­ly affirmeth) he never so much as thought so, or ever aimed at this end. Isa 10.7.

And this many times the cruelty and oppression of proude insolency, that can not looke but with disdaine, cont­tempt, make the Lord to pitty the di­stressed the sooner; and to arise, and set hi [...] own in safety from them that poff [...]ah at them, Psal. 12.

Another out of malice to our persons, and a desire to revenge misconceived wrongs, and supposed injuries; seekes our utter ruine, indeavouring to make our names odio [...]s, to countenance their owne cause: thinking they have laid a sound foundation of their own glory, upon the ruines of our reputation, and estates. But this oft turns to our greater advantage, when God shall at length m [...]nifest our inn [...]c [...]ncy, mauger all their plo [...]s and projects; so that whosoever blowes out the candle [Page 120]of our reputation with too strong a breath, doth but make a stink to blowe it in againe; and it were well thought o [...], it is their malicious breath that makes so i [...]a savour, not our snuffe.

O hers cannot love us, because they cannot: or they will not, because they will not: and so force themselves to an Antipathy, looking upon all our actions with the greene spectacles of prejudice; c [...]nstraing, or rather misconstruing all actions, or intensions according to their owne opinion, put [...]ing false glosses on all plaine tex [...]s; these are very ready to fide with a depraving multitude whereby they become accessary of inju­ry; if the injury be great, they will proceed to hate those whom they have m [...]l gned, hatred in time will turne to implacable malice, so that their houses are too hot for our neighbourhood, nay, may be a whole Towne will in time [...] ­steeme us as Nauseous to their quaesy st [...]macks, and therefore we must out, as the frith of the stree [...]s. These are like t [...]e m [...]n of Ephesus, who cried and made a lo [...]de noise, some for one thing, and some for another, but the most part knew not wherefore they were come together, Acts. 19.32. So these, cry out that such [Page 121]are people want not any fault, though they cannot make manifest any one: thus may times one barking dog, sets all the curs in a Towne a bauling, at no­thing sometimes, or at the moone.

But this likewise workes for the best, to a more circumspect walking, among so many Criticall enemies, and truly we never walk so warily, as when we have ma­ny enemies to watch us. But if their cruelty will not indure our company any longer, but that we must be constrained to secke a new habitation; (which many of Gods deare children are forced in those saddest times, having lost their old.) but this may by the blessing of God, turn to a great ad­vantage. Their malice doth but transplant us into a better soil, where we may thrive more, & bear our fruit with more safty, & comfort: without such fear of being nipt in the bud. O [...] else they drive us to a more narrow search, and greater longings for that City above; whose foundations are so stable, and sure; that no enemy can deprive us off, where is no plundering or oppressi­ons: when all the malice of man or devill, shall never be able to drive us thence.

Another sort there are, which some­times were very hot, and eager in the pursuite of their love; professing their [Page 122]love shall hold out, when others tire; their's shall live, and flow, when all others are dead and dry: like Peters boasting, which will sight valliantly for a spurt: and doe it may be more then is required: but when they see their friends over powered by insolent authority; then they'le deny their acquaintance, and neither owne them, nor their cause. This have been the case of many, and there­fore the lesse to be wondred at.

David complaines pittifully, thou hast put my lovers and friends far from me, and my acquaintance into darknesse, and this may comfort us the more, when we consider God hath a hand in their e­strangement, and therefore cannot chuse but be for good: we shall ever after be more wise, then rest and lean upon such slender props, that at the best will bend, if not breake, and looke upon the choicest friends to be subject to mutabi­lity, as mortality, and to be wary of that love, which is ripe so suddainly: those rath-ripes (as we may call them) will soone rot; all violent things in nature cannot last long: that love is ne­ver lasting, which flames before it burns; and very rarely is that friendship found with the durability of affection, which [Page 123]is so suddainely kindled; enduring love is ever built on vertue: which no per­son can see in another at once: and therefore by a soft ascension, does degree it selfe in the soule.

If we should tell those our sometimes great friends, that their hottest love was never but fained, I believe they would not take it well: but they must know that love was never sincere, that will not hold out length with life, and there­fore if God have snapt our fingers from such false friends, we have the greater cause to be thankfull. There will a great deale of sweetnesse flowe from this sow­er; better to be debarr'd of their socie­ty altogether, then be any more greeved with their falsehood and unkindnesse.

And thus the malice of enemies, and the false, fained, and sickle love of sup­posed friends, shall all turne for our e­ternall advantage, and therefore though we have poured out many teares over their living Sepulchers, yet we may com­fort our selves in their losse, then injoy their love with a continuall feare of loosing: or incurring their displeasure by a Captious exception, many times for a meere over-sight, or unwilling mis­carriage, and unpurposed enour: though [Page 124]generally we did ever observe them with obsequious love.

Let us not then be so greevously troubled, when we are any wayes wronged, belyed, railed upon, spurned at, or trampled upon by the feet of honoured insolency, or dunghill Malice; slighted, contemned, and utterly cast off, by our bosome friends: but in a meeke, and patient behaviour, let us sweetly, seriously, and feelingly in our own hearts say; this is from God, for my good: or with Eli, it is the Lord, let him doe what seemeth him good. There is a supreame providence, wisedome, and power, which seeth, and over-ruleth all their actions and ends: that when they are most eager in pursuing their designes, doth make them when they thinke least of it, to serve him for the effecting of all his counsells and purposes, and the fur­thering and advancing of those his maine ends, even his owne glory, and our greatest good, both here, and here­after.

2 not onely the Malice of man, but the malice of Satan himselfe that sets them awork, shall turn to our good.

He goes about like a roaring Lyon [Page 125]seeking what soule he may devoure, 1 Pet. 5.8. He thrusteth fore at us, and so wor­rieth us with unwearied temptations, seeking nothing more, then to dishonour God in our overthrow: but this like a storme at sea, drives us to our port: even to the throne of grace, by prayers and teares, for help against hell, 2 Chron. 20.13. When Satan hath fetcht us over to a sin, by spells and Charmes of mercy, he at length finding us bleeding and dying, would make us beleeve, there is no mercy for us: when having made us sin against the Law, he would make us sin against the Gospell also; that so mercy her selfe might condemne us: but after sin committed, he steps in betweene us and God, and begs out of our fathers hand, therod, to beat us for those sins we had never done but through his intice­ment. Now say we, we see the devills businesse added to his false-hood: surely peace once made with our God, we will never be thus cheated againe; Ah! how wary shall we be ever after, of Satans wiles; surely the best of sin is shame and sorrow, the forbidden tree will never yeild better fruit.

3 Our fins worke our good, while we carry this mortall body about us, we [Page 126]doe, and must carry sin within us. Many unavoydable infirmities, invincible ne­cessities; God in mercy and wisedome, will have it to be thus.

1 To subdue our pride, and presumpi­on, which else would advance it selfe against God. 'Tis said, Deut. 7.22. That God did not drive out the Canaanites from among his people all at once; least the wilde beasts should grow in upon them. And saith David, Psal. 59.11. Lord slay not all the enemies of thy Church at once, least thy people forget it. So God that could at first have taken away all the corruption of our nature, and the lusts of our hearts would not: least the wilde beasts of pride, and security grow­ing in upon us, we forget mercy. Thus the Lord would not take away the thorne in the flesh of the Apostle Peul; those buffettings of Satan: but tells him, his grace is sufficient for him, 2 Cor. 12.8. Alas, had we not these infirmities in us: how soon like our first parents, would we thinke our selves to be Gods.

Looke upon the Aposile Peter, how consident of his owne strength, how forward was he, in his profession: he would be first and singular, if all should deny him, yet would not he, no, he [Page 127]would dye first; but God let loose but a small temptation, the words of a poore filly maid, shall so affright him, with the seare of death, that he will presently deny his Lord and Master: nay for­sweare him too; but this fall did him much good; O [...]! How warily did he walke, ever after, how cautious of his words, And when Christ did ask him, whether he loved him more then these; he had done boasting now; onely he pleades the sincerity of his heart: Lord thou knowest all things, and knowest that I love thee, Job. 21.17.

Thus did Jobs impatiency, bring him, to the more humility, to the more abasing of himselfe: Yea, to abhorring of himselfe in dust and ashes, Job. 42.6. So David after his falls, he was the more Circum­spect over himselfe; the more eager against his sins; and the more earnest with God by praver against them.

2 As these infirmities serve us as to subdue pride and security; so to a waken us from our spirituall slug­gishnesse, to carefull and constant prayer; yea, to watchfulnesse unto prayer, with all perseve­rance.

Our infirmities are as it were the coales which Satan bloweth to consume us; now when feeling the fire, we labour to keep it out, and by the contrary blasts of Gods Spirit to quench the flame, we enter the combat which nothing else but death can put an end unto.

When there is no fear of the enemie, our weapons rust, and we remain unex­perienced; and what then shall we do in the day of tryal.

3 By our falls we are made more piti­fully tender towards our brethen, when­soever overcome by a temptation; be­cause we our selves, have been overcome, and we cannot tell how soon again.

Thus when news was brought to a lear­ned, and experienced Divine, that a pro­fessor was soully fallen; Alas! faith he, he fell to day, and I may fall to mor­row.

And this the Apostle Paul ex [...]orteth, Gal. 6.1. It a brother be overtaken, yea, which are spirituall, restore such a one in the spirit of meeknesse, considering thy selfe, least thou also be [...]empted.

Now many times we doe not know how fraile we are, till we fall: neither know what is our weaknesse: nor what [Page]our strength is, we see neither how poore we our selves are, nor how strong our God is, and therefore will the Lord suffer us to fall, that seeing how filthy we haue made our selves by our owne pollutions, we may be the more wary and circumspect for the time to come. The burnt childe dreads the fire; and those that have layen once at hell gates, will for ever be carefull how they come there again.

Thus are Gods children by the re­newing of their sins, made to renue their sorrowes, and more strictly to examine their repentance, past and present; and if there be any dust or dirt of pride, or impatiency in us, this shaking of us, will make it appeare, and discover it selfe: so that sometimes one sin shall be made as a meanes to purge out another: not by any virtue it hath in it selfe, but as God makes use of it as an instrument to drive us home to him, as Mariners in storme to their port.

4 Our wants, they worke for our good likewise. Alas! such is our nature, we love no longer to waite in humili­ty then we have hope of benefit, the young prodigall no sooner receives his portion, but he departs to rassle it in ano­ther [Page 130]Country; willingly we would attend no longer then God is giving: having received, we would be out of his fight to spend, and this makes the Lord so scant in his blessings, God will have us many times to know the worth, but of his left handed blessings in their want, that we might know what value to put on the next we shall receive, and how to be thankfull for them. Now we come to rellish every mercy indeed, now a bit of browne bread is sweet, which in our fullnesse would not down.

And now are we kept by this our meanenesse, in a continuall dependance on Gods al-sufficiency for mercies and blessings, till we have them: that on our spirituall trassique for his glory, he may furnish us with greater store.

O how doth this make us pitty poore hunger-starved soules: now our bowels which before were hardned, are melted towards them in pitty and compassion: our hearts are made more tender, which may be would have never beene, if we had not wanted our selves.

Let us not therefore measure things by the present sweetnesse, but by the future profit. Wants will worke for good in the end; and truly those mercies that come [Page 131]to us out of great difficulties, and seeme to be raised out of contraries, are the sweetest mercies indeed. Let us never say at any time, we are in a hard condi­tion, unlesse we have a hard heart, and cannot pray.

What though we are at a very low ebb in regard of outward comfort; yet the high springs of our joy and consola­tions, are not lost, but swallowed up in the Ocean of Gods love, where they are reserved for us, to an appointed time. And though we be not the subject of com­fort; yet our comfort is alwayes sure in the object of faith: and 'tis hid for us even then when 'tis hid from us.

Indeed they are the best natures, whom mercies and blessings winn; but they are more which this rod of wants sends home.

Sometimes a Phisitian lets blood, not that the man is sicke, but that he may not be; so God takes from us sometimes our wealth, least we should grow proud, sometimes our dearest relations and chil­dren, least we should idolize them. Some­times our good name, least we should grow insolent: sometimes our health, liberty, &c. Least we turn the grace of our God into wantonnesse, so that what [Page 132]ever befalls us, is from our God, and for our good.

There is nothing so high, that is a­bove Gods providence, nothing so low, that is beneath it: nothing so large, but is bounded by it: nothing so confused, but God can order it: nothing so bad, but he can draw good out of it: no­thing so wisely plotted, but God can dis­appoint it. Nothing so simple and un­politiquely carried, but he can give a prevailing issue unto it: and make it ne­cessary in regard of the event. And therefore this cannot but bring strong se­curity to our poore distressed soules, to know that in all variety of changes, and crosse providences; God, and our God hath such a disposing hand, whatso­ever befalls us; all shall serve to bring Gods electing love, and our glorification together, let us check our drooping soules, in the words of David, Psal. 42. why art thou so sad O my soule, and why art thou so disquieted within me, trust in God, for I shall yet praise him, he is the health of my countenance and my God.

And then let us sweetly conclude that God will very shortly, turne our depths of sorrow, into seas of comfort; our [Page 133]bitter [...]eares into spirituall triumphs, our former heaviness, into heavenly joy, our oppression and wrongs, into a Crowne of glory, our innocency which now is ob­scured by the rotten rags of prejudice: which fame, that common liar, cast upon her: shall then appeare beautifull, and shine as cleere as the light. Our sadned hearts shall be filled with those unmixed pleasures, which no man shall take from us. our troubled consciences shall have that perfect peace which passeth all un­derstanding, and which our utmost con­ceite cannot possibly comprehend.

We have seene how David comforted himselfe with hopes of being benefitted by this his affliction: and we have seen the end of the Lord, 'tis true, he was now in one of the greatest afflictions that ever befell a man, a father, or a King: perse­cuted by his owne bosome friends, by his beloved son; more then 20000 of his own subjects up in armes against him; outward troubles, inward conflicts, in­compassed him on every side; so that there was but a step between him and death, yet by theey of faith and strength of God, looks beyond all & eyed him which is in­visible. It was a thick cloud, God had wrapt himselfe in at that time, none but a Saint [Page 134]could have concluded a faire end, from such a lou'e beginning, yet Davids hope shall not shame him, his confidence will not leave him, till the full accomplish­ment of his faith, the scaene shall be changed, his rebellious Son shall have his desert, his trustless counsellor Achitophel, shall pay himselfe for his treachery, and shall save the hangman a labour; he'l supply the place of an executioner, his guilty conscience shall be his witnesse, and God will be his judge.

Now shall David be brought home a­gaine with greater honour then ever all the tribes of Israel shall sharply contend who shall be the first, that shall come and conduct him. Shimei, that a little before had so abused him, shall be as forward as any, nay to be formost of many, to well­come the King backe againe. He needs no accusers, or judge: his owne mouth shall condemne him: and his heart shall bid his tongue beg pardon for his despe­rate presumption.

Take notice of his humble carriage now, 2 Sam. 19.16, 17, &c. first he hasted to come downe with the men of Juda, to meet the King: and he brings a thou­sand men with him of his owne tribe to honour him, and after he had ushered [Page 135]him over Jordan, in the presence of all he fell downe before him; and said unto the King, vers. 19. Let not my Lord im­pute iniquity unto me, neither do thou remember that which thy servant did per­versly, the day that my Lord the King went out of Jerusalem, that the King should take it to his heart; for thy ser­vant doth know that I have sinned: there­fore I am come the first this day of all the house of Joseph, to goe downe to meet my Lord the King, &c.

Now were there not here a parcell of fine words? co [...] Tavil, or any expect, or require more then con [...]ition, confes­sion, begging of pardon, in the greatest humility; this [...] passe with David, (and ought so with us) but it will not so with God; he knew the person, and what were his pretences, that the next oc­casion might make him do the like again. And indeed there is no tryall of an ene­my in prosperity; but when we are in an exigence, in distress; then you shall see he commonly shews himself, and tells what a one he is, 'Twas unlikely Shimei would e­ver have proved a worthy friend; he was so base a for. For as one saith, he that can be a worthy enemy; will, reconcil'd, be a worth yer friend. But to give a blow to a [Page 136]man that is already reeling; to insult o­ver adversity, to whip a flai'd back is the greatest cruelty.

Besides, take notice, that when Shimei came, Ziba comes with him, this accord­ing to the proverb: birds of a fether, flock together. Traitorous backbiters; and slanderers goe together, and truly we may joyn [...] the tale-hearer, with the tale­bearer, they are so neer of kin: there is but this difference betweene them: that whereas the one hath the devill in his tongue, the other hath him in his ear.

David puts them together, Psal. 15.3. Those that shall inherit Gods holy hill; doth not backbite with his tongue, nor doth evill to his neighbour, not taketh up a reproach against him.

Ob. But may it stand with Gods ju­stice to punish the afflictors of his chil­dren, when they but execute his will, did not Nathan foretell the troubles would befall David from out of his own house? and did not Shimei serve him but right? had not he caused the enemies of God to blaspheme his name; was it not just his owne name should be rent for such disho­nour?

Answ. Very just indeed, in regard of God, but not so in respect of man; this [Page 137]will not serve for their excuse, nor any way at all extenuate their faultinesse, for how ever they did doe the secret will of God, which no creature in heaven or earth, is able to withstand: yet this makes nothing for them: seeing his hidden will was never propounded as a rule unto which they should conform their actions; Gods revealed will was to be their guide: where they could find no warrant, or command for what they did.

As one sayes There is a vast difference betwixt the instrument of Gods provi­dence, and the ministers of his ordinance, the one fulfils his purposes, the other his commands. When Jehu destroyed the posterity of Abab; he sinned not in the fact: for besides the prediction of the Prophet, he had his speciall commission from God: for which he had his re­ward, 2 Kings. 10.30. But when Zimri slew Elah: there was indeed the like pre­diction, but no commissions therefore hath he a fearfull punishment, 1 Kings. 16.18.

Thus we see, if we doe what God pre­scribes, we are accepted with him, though perhaps in the issue, we crosse his secret determinations. But if we violate [Page 138]his precepts, though we fulfill his secret appointment; we are obnoxious to the wrath of God.

Well then from all, which have been said, let Shimei's example be a Caveat for ever, how any one abuses a Saint of God. Shimei payes dearely for it; though Davids piety can pardon him up­on his humiliation; God will not let him scape so, he'l avenge Davids quarrel, and Solomon shall reckon with him for his former dealings, he shall fall into a new fin of disobedience against the King, and now he is paid for all, himselfe is made the judge, that the sentence of death is most just.

Thus we see, it's bad medling with any of Gods children; especially when they are under the correcting hand of God; a father will not take it well, that another shall come and lash that childe he is cor­recting; no more will God; heare what he saith, Isay. 47.6. I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst shew them no mercy: upon the ancient hast thou heavily laid the yoak, vers. 11. therefore shall evill come upon thee, thou shalt not know from whence it riseth: and mischiefe shall fall upon [Page 139]thee, thou shalt not be able to put it off: and desolation shall come upon thee sud­dainly, which thou shalt not know. So Zachariah 1.15. Saith the Lord, I am ve­ry sore displeased with the heathen, that are at ease: for I was but a little dis­pleased, and they helped forward the af­fliction, every soule that misuses a childe of God, must be sure to pay for it, either by teares, or torment.

Oh! Tremble all you which make so little account of injuring, or persecuting a Saint: that have caused them to shed, either red, or white teares: surely their teares are as well bottled up as their blood, and both are precious with God, and both doe cry, though not with an e­quall voyce, yet loud enough to be heard.

Can you feare to soile, or demollish the palace of a Prince, or Peere: and can you presume once to endeavour to ruinate, or contaminate the lords owne temple; founded and built upon Jesus Christ; can you be affraid to harme or hurt the sheepe, servants, children, bre­thren, consorts, or members of mortall Princes: whose breath is in their no­strels, and must returne to their dust: and dare you adventure to defame, and perplex the sheep, servants, children, [Page 140]brethren, spouse and members of the Lord Jesus; can you doe any thing out of the all-seing eye of God; or Gods deputy, conscience: and though that may not alwayes speake: yet it ever writes; 'tis a shrowd remembrancer, and will tell all, yea, the very least aggravate­ing circumstance.

If Ishmael will be mocking the son of the promise, he shall be rejected for a per­secutor, Gal. 4.29. And shall be turned out of his fathers house for ever.

Remember seriously, and sadly, the little children of Bethel, that did perhaps but as they were taught, when they call'd the Prophet Elisha bould head: Alas! their years might something have excus­ed them: and yet behold a fearfull ex­ample of Gods severest judgements for the smallest abuse of a Prophet: two she bears shall have a command to tear in pieces two and forty of them, 2 Kings. 2 24.

Take heed therefore how your tongue smite a childe of God, or traduce their innocency; how you move it in the least motion against them: doe not invent in­tangling snares [...]o inveagle their charita­ble, and too credulous simplicity: doe not surmise, hatch, or harbour the least [Page 141]finister conceipt against their upright con­versations: doe not so much as cast a malicious glance, or coy, or contemptu­ous look upon their persons: remember, their maker, is their husband, and will not suffer the least indignity to be offered them, without a punishment? What if they are black in regard of their suffer­ings, and afflictions outwardly: or in re­gard of their often frailties and infirmi­ties, inwardly? vet are they amiable and lovely in respect of their practice of piety, and obedience to Gods Lawes outwardly; and of Christs righteous­nesse, and sanctification begun, inward­ly: What if they are deformed in their owne eyes, and vile in the eies of man? yet are they lovely in the eies of the bridegroome Christ, Cant. 1.7. And the bridegroomes friends, Cant. 5.9, 17. What if they cannot be gracious with all? yet they are with some, and though they may be cast out of fellowship in the world: yet have they fellowship with the father, and with his son Jesus Christ, 1 Job. 1.3.

Oh! Therefore let it be the brand of a most prophane wretch, and one of Sa­tans brood, to be belching out reproaches against their innocent neighbours: who rather then they will want matter, they [Page 142]will most basely, and unworthily snatch it from the invenomed tongue of a tale­bearer: nay, rather then fail; forge it out of a suspicious selfe-guiltinesse in their own prophane fancies; and suck it as they say, out of their own fingers.

And indeed, wicked mens censures of Gods children, are many times not one­ly groundlesse, causles, and false: but al­so predigiously absur'd, and utterly im­possible, without any shew, or shaddow at all of likelihood. So the Jewes, con­fidently censured the Lord Jesus, that he had a Devill, in whom dwelt the fulnesse of the God-head bodily, Col. 2 9. Tertul­lus judged the Apostle Paul a pestilent fol­low; that was the most precious man upon the earth, Act. 24.5. Eliab was ac­counted by Ahab, to be a troubler of Is­rael: who was in truth, the very Chari­ots, and horsemen of the same, 2 Kings. 13.14. The Princes of Israel suggested to King Zedechiah, that Jeremy was a tray­tor to the state: from which he was so far, that he desired his head to be turned into waters, and his eies into springs of teares, that he might weepe day and night, for the desolations of it, Jer. 38.4.

And let it ever be the property of [Page 143]vaine glorious Pharisees, to raise their reputations, upon the imaginary ruines of good mens innocencies, and by fa­thering upon them such inforced sinister senses; and wrested crooked constructi­ons, which an ingenious, impartiall ex­positor could never possible extract. It is the easiest thing of a thousand, for a Ma­licious minde, to soile the glory, of the bravest, and most beautifull actions, with ill, and wrong interpretations.

Beware of fastning a false crime upon an innocent, the very Casuists & school men, do deservedly vilify it with a brand of hai­nousness, far above thest; as they may very well, both for a greater breach of love, preciousness of object, uncomprehensible­ness of loss, difficulty of restitution, con­currence of many sins, and consequence of much ill; take heed of adding to the truth, or detracting from it, or intermixing false adulterate glosses, or some impertinent parenthesis of your owne, and so in very malice will give good people in their ab­sence, their due and deserved attributions, with many outward plausible speeches: but ever after at the close, premising some formall counterfeit, protestation, and Pharisaicall preface, as, I am very sorry to heare it; I would it were other­wise; [Page 144]indeed the man, (or woman) is of very good parts, extraordinary gifts; but he is proude of them; I believe him to be a Godly person, but he hath one or two foule faults, which I would not will­ingly name, thereby implying more then is exprest. Oh! This is not to speake out of any love to the party, but out of an en­vious, perverse, dunghill humour, they do desire to brand those whom they will not love: or whom they have injured, and cannot make satisfaction: with one no­torious brand or another.

Oh! doe not, for seare of a curse; charge upon a Saint with so much cre­dulity and confidence, those things they never did, never knew, never thought upon; do not report true things mali­ciously, and upon purpose to bring them into hatred, and dil-estimation: so Doeg dealt with David, and it cost the lives of 85 of the Lords Priests. And you, which take upon you the name of pro­fessors, and would be accounted of more then ordinary; because perhaps you are in society with such a Church: or in cre­dit with such a Minister: and eminent in prayer, in repetition of Sermons, ex­cellent in knowledge, and discourse: Alas! you may do all this, and yet goe [Page 145]to hell. Take not liberty to your selves to insult unmercifull, either over the damnable estate of those who are without: oh dive not, or once be prying into Gods booke of predestination; it is too high for mortalls, being Gods prerogative Royall; or uncharitably blaze a­broad the infirmities, and failings of the Saints, which you ought to conceale. Doe not be fierce, and fiery against your fellow Christians, if you differ from them in some in­different things, if God have given you more knowledge then others; blesse God, and walk the more hum­bly: and give that allowance to o­thers, which you would they should give to you.

Remember that undeniable truth, James. 1.26. If any man among you seeme to be religious, and bridleth not his tongue, he deceiveth his own heart, his religion is in vaine, cer­tainly, those professors who give [Page 146]their tongues so much liberty, prove too often, either utterly unsound, or not so throughly humbled; those that are so quick to spy a more in their brothers eye, have commonly a a beam in their own; and those who are prying into other mens carriages, perusing other mens lives; have hardly any leasure to look into their owne rotten hearts, and meer carnall courses. How often may we hear an imperious Pharisee mangle and marter a Saints good name, for some lesser, bewailed infirmity; who ne­ver yet learned to mourn for, or mortify any one of those many gross corruptions, and secret villanies, which reigne too manifestly in themselves.

O! all you therefore that are not onely professors, but practisers; not in shew onely, but in substance: Saints of God, elect and precious: doe not, Oh! doe not you learn, or become accessary to this hellish vice [Page 147]of censuring: be very carefull and tender what conceits you entertaine and what censure you passe upon o­thers. You are bound by the laws of divine love, to conceive and speake the best of every one: untill his words, ordinary carriage, and open prophanesse, cleerly convince the contrary, you are to interpret all things in the better part, so far as they may stand with a good consci­ence, without prejudice to the truth, or impeachment of Gods glory; you ought to be so far from appre­hension of imaginary matter, or vi­olent wresting of mens words, acti­ons, and be haviour to the worst sence: that if matters be but probable, poized with equall circumstances, and with even weight of reasons in­terpretable both wayes: you are e­ver to suffer your conceits, and cen­sures, to be carried the more charita­ble way, and be so far from censur­ing others without ground, truth, or [Page 148]proofe, (which is the ordinary pra­ctise now) that you should never speak the ill you too certainly know by your brethren, but with fearefull­ness, as it were, and with some kind of inforcement.

Would we not say he were mad, that did wound and teare his owne members; much more is he that will give a lash at a member of Christ.

Let cursed Chams, uncover, and sport themselves in the nakednesse of a fallen Saint: let railing Rabshakehs be ever belching, and breathing out reproaches against Gods precious ones. Let dogged Doegs thirsting after, and delighting in the over­throw of innocency, discover the er­rours of Gods anointed ones with Satanical aggravations. Let covetous Zibaes by presents, and false sugge­stions, dispoil the honest, and harm­lesse of reputation, and favour. Let base and unworthy Shimei's insult o­ver [Page 149]misery, casting dirt and stones on them whom God is whipping. But doe not you, which are misticall members of Christs body, wound one another, for feare you wound the sides of Christ.

And indeed, the Sword of a bro­ther cuts deeper then an enemies; and proves many times the most deadly blow.

But above all, take heed of wound­ing, or grieving the father lesse and widdowes: who lye most open to injuries and wrong, who have few, or none on earth to plead their cause: yet they have a God, who hath stil'd himselfe to be, a father of the fa­therlesse, and a judge of widdowes causes, and this sings David, is God in his holy habitation, Psal. 68.5.

In how many places in sacred scripture, hath God commanded to plead so them, to relieve them, much lesse to abuse them; read and tremble at that fearefull place, [Page 150] Exod, 22.22, 23, 24. Ye shall not afflict any widdow, or fatherlesse childe. If thou afflict them in any wise, (marke that) and they cry at all unto me: I will surely hear their cry. And my wrath shall wax hot, and I will kill you with the sword: and your wives shall be widdowes, and your children fatherlesse. Doe not say this is old Testament, for 'tis a morall Law inacted in the high court of heaven, never to be re­peal'd, till time shall be no more.

Oh! That Saints would walke more warily now in this frozen age; they are too many of them tainted with this sin: and it is to be lamented, even with tears of blood: what, shall Saints fill up the measure of iniquity Mat. 24.12. because iniquity shall abound, the love of many shall wax cold. How miserably are we devided; not more in judgement, then affecti­on; if God have given one a more cleerer light then another, let him [Page 151]not despise him; but rather blesse God, and help him that sincerely seeks the right way to heaven.

That once glorious Church of the Jews, walkt through many types and shadowes; at the best it was but by moone light, or star light; but when the Son of righteousnesse a­rose, all those stars of lesser light did vanish and give place. Now though our Sun be up, yet is he not exalted to his Meridian; till that glorious City of God, new Jerusa­lem come down from heaven; when all mists and foggs of er [...]our and heresy shall be scattered, when all darke places shall be made light and cleare, and prophesies shall be ac­complished. But if we live not to see this beautifull Church, let us content our selves in being members of Christs misticall body, and we may finde the way to our home without stumbling if we please. And may goe to heaven without [Page 152]treading upon one the others heels.

Study not new lights, and opini­ons, to be singular; or follow any man (how eminent so ever) no long­er then they follow Christ: lamenta­ble it is to see, how men drive on a faction; and indeed, religion is be­come little else, truth is even lost, in questions about her.

'Tis wisedome to prove all things, but hold fast that which is good, be like the honorable men of Berea, search the scriptures whether those things be so or no; stand in the way, and ask for the good old way. Examine how the Saints formerly lived: let the sacred word of God be our rule, and the practise of the most eminent Saints, our example.

Oh! Let us not content our selves with a bare outside shew of holy­nesse: or delude our selves, (as one very excellently sayes) Alas! our religion doth not consist in outward shewes, profession, much talking, in [Page 153]holding strickt points, defending new opinions, in externall formes of religious exercises, set-tasks of hearing, reading, conference, and the like: in some solemne, outward extraordinary abstinences, and for­bearances, censuring others, &c. But in righteousnesse, peace and joy in the holy Ghost: in meeknesse, tender heartednesse, love, patience, humility, contentednesse; morti­fication of sin, moderation of pas­sion, holy guidance of the tongue; in workes of mercy, justice, and truth: in fidelity, and painfulnesse in our callings, conscionable conversing with men, well knowing how we stand related; reverencing superi­ours, loving our equalls, courteous to our inferiours, sweerly forgiving our enemies: an open-hearted, re­all, fruitfull affectionatenesse, and bounty to all Gods children: in heavenly-mindednesse, self-deniall, the life of faith, in disesteem of [Page 154]earthly things, contempt of the world, resolute hatred of sin: in approving our hearts in Gods pre­sence, a sweet communion with him, and longing for the comming of the Lord Jesus.

It is not sufficient that we be talk­ers, unlesse we be walkers; if any man be in Christ he is a new crea­ture, nor new in one part onely, but in all; otherwise we are monsters. If there be a new heart, certainly there will be a new habit. Light­nesse in attire, ever shew a vaine minde, and will never sute with a grave heart; so a loose, unadvised, frivolous, talkativenesse: argue at best, but a frothy braine.

Let us not therefore ingrosse all the talk, in unmannerly interrupti­ons, as too many doe, and is some­times incident to new converts, or counterfeits; neither in the other extreame, to be so reserved and cu­rious, as to say no more, then may [Page 155]breed an applause and admiration of that worth which may be is not so much in us. This is as fearfull a fault, though not altogether as fil­thy as the other. A sober, humble, well advised speech, (as one sayes) is a token of grace.

And let us be very circumspect of our company, and companions. 'Tis a thing to be much lamented to see how many precious hours, and opportunities are lost, with idle, frivolous discourse, which benefits none; how doe many range about in their discourse from field to Towne, from Towne, to houses, from houses, to particular things, medling with others businesses which doth not belong to them of their diet, clothes, fashions of them, their family, children, ser­vants, estates, whence they had it, and how long twill last; then next they will be raking into the dung­hill puddles of the true, or seem­ing [Page 156]miscariages of their neighbours good, or ill. Tossing, and tumbling them from tongue to tongue, as sharpe as swords; renting and tearing the good names of those that are better then themselves: fathering upon them that which they never thought of, turning by their cunning art, a hear-say, may be their supposition, into a pe­remptory proposition, that it was so: and then to mount it upon the wings of flying, and lying fame, to passe swiftly, and securely without stop, or con­trolement.

When this perhaps is done, then they ramble in their serious communications into their fields, and houses; telling many large and deep discourses of the longi­tude, and latitude of their lands, the number of their sheep, and the severall conditions of their horses: what great businesse they [Page 157]have finished, or intended. And then for want of better matter, they'l tell of the pretty lispings of their children, what they did, and what they said, and all to no purpose, but to maintaine a great deale of prittle prattle: with much such tedious stuffe, enough to tire a judicious, and Solid Saint [...] who departs the compa­ny, either grieved, or corrupt­ed, or both: but if some should pen the discourse that is at some meetings many times; and after they are in a serious moode, to read it to them, with all their Antick gestures, and behaviours: I believe some would be ashamed, and not to have so much patience as to heare, what somtime they spake, therefore 'tis wisdome to premeditate, and not be too hasty in our speech: and after, to use reviewes, what we said, or did, one unadvised word, may [Page 158]ruine us; either in our estates, or lives.

Oh! Consider seriously; such communications doe not yeeld the least glance, or glimmer­ing of sound delight, or com­fort, when we are going to our bed, or fall into any affliction, or temptation, or come to lye downe in our beds of death; and though formerly we have beene overtaken, so as to talk, or heare such fruitlesse, and frivolous matters: yet let us hence forth resolve in the strength of God, never to stay long in that company, wherein we can neither teach, or learne. Never medling with others marters, but such as concerne our selves, or those with whom we doe conferre.

Let us principally aime at Gods glory, our owne soules benefit; and the good of others, by commu­nicating sweetest experiences of [Page 159]Gods deare, and precious dealings to our poore soules in their extre­mities; which may be a support and stay, for their present, and our future comfort, in whatsoever con­dition.