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CHAP. 1. Why the Lord suffers his children to be so traduced, and persecuted, by his and their enemies: and first, That it makes for the glory of his power.

I N the former Treatise, I have proved that there is a natural enmity and a spiritual Antipathy between the Men of the World, and the children of GOD ; between the seed of the Serpent, and the seed of the Woman. And that these two Regiments being the Subjects of two several Kings, Satan and C • rist, are governed by Laws opposite and clean contrary each to the other; whereby it comes to pass, that grievous temptations and persecutions do always accompany the remission of sins: That all men (as Augustine speaks) are necessitated to miseries, which bend their course towards the Kingdom of Heaven. For godliness and temptation are such inseparable attendants on the same person, that a man's sins be no sooner forgiven, and he rescued from Satan, but that Lion fomes and roars, and bestirs himself to recover his loss. Neither can God's love be enjoyed, without Satan's disturbance. Yea, the World and the Devil therefore hate us, because God hath chosen us. If a Convert comes home, the Angels welcome him with Songs, the Devils follow him with uproar and fury, his old acquaintance with scorns and obloquy ; for they think it quarrel enough that we will no longer run with them to the same excess of riot. 1 Pet. 4.4. That we will no longer continue miserable with them: they envy to see themselves cashiered, as persons infected with the plague, will scoff at such of their acquaintance, as refuse to consort with them as they have done formerly.

It is not enough for them to be bad themselves, except they rail at, and persecute the good. He that hath no grace himself, is vexed to see it in another: godly men are thorns in wicked men's eyes, as Job was in the Devils ; because they are good, or because they are dearly beloved of God: If a man's person and ways please God, the world will be displeased with both: If God be a man's friend ; that will be his enemy, if they exercise their malice, it is where he shows mercy: and indeed he refuseth to be an Abel, whom the malice of Cain doth not exercise (as Gregory speaks;) for it is an everlasting rule of the Apostles, He that is born after the flesh, will persecute him that is born after the Spirit, Gal. 4.29. not because he is evil, but because he is so much better then himself, 1 John 3.12. Because his life is not like other men's, his ways are of another fashion. Wisdom 2.15.

I have also shown the Original, continuance, properties, causes, ends, and what will be the issue of this enmity ; and therein made it plain, that as for the present they suit like the Harp and the Harrow, agree like two poisons in one stomach the one being ever sick of the other: so, to reconcile them together, were to reconcile Fire and Water, the Wolf and the Lamb, the Winds and the Sea together; yea, that once to expect it, were an effect of frenzy, not of hope.

It remains in the last place, that I declare the Reasons why

• God permits his dearest children so to be afflicted.
• The godly are so patient in their sufferings. With other grounds of comfort and Uses: and first of the first.

The Reasons why God suffers the same, are chiefly sixteen ; all tending to his glory, and their spiritual and everlasting good, benefit and advantage: for the malignity of envy (if it be well answered) is made the evil cause of a good effect to us; God and our souls are made gainers by another's sin.

The Reasons and Ends which tend to God's glory are three;

• 1 It makes for the glory of his Power,
• 2 It makes for the glory of his Wisdom,
• 3 It makes much for his glory, when those graces which he hath bestowed upon his children, do the more shine through employment.

It makes for the glory of his power: Moses having declared in what manner the Lord permitted Pharaoh to oppress the children of Israel, more and more, still hardening his heart ; shows the reason of it in these words, That I may multiply my miracles and wonders in the land of Egypt, That I may lay my hand upon Pharaoh, and bring out mine Armies, even my people by great judgments, that my power may be known, and that I may declare my Name throughout all the World, Exod. 7.3, 4. & 9.16.

When that multitude of Ammonites and Moabites came to war against Jehoshaphat and the children of Israel, intending to cast them out of the Lord's inheritance, and utterly destroy them, to the dishonor of God ; the Lord by delivering them from that sore affliction, gained to himself such honor and glory; That (as the Text saith) the fear of God was upon all the Kingdoms of the Earth, when they heard that the Lord had fought so against the enemies of Israel, 2 Chron. 20.19. The judgment was upon some, the fear came upon all ; it was but a few men's loss, but it was all men's warning, 1 Cor. 10.11. When the Lord brought again the Captivity of Zion, (saith the Psalmist) then said they among the Heathen, The Lord hath done great things for them, Psal. 126.1, 2.

God provides on purpose mighty adversaries for his Church, that their humiliation may be the greator in sustaining, and his glory may be greater in deliverance: yea, though there be legions of Devils ▪ and everyone stronger then many legions of men, and more malicious then strong; yet Christ's little Flock, lives and prospers. And makes not this exceedingly for our Makers, for our Guardians glory?

God's power is best made known in our weakness, 2 Cor. 12.9. And our deliverance is so much the more wondered at, by how much the less it was expected. Impossibilities are the best advancers of God's glory ; who not seldom hangs the greatest w • ights upon the smallest wiers, as he doth those bottles of Heaven, (being of infinite weight and magnitude ) in the soft air (where no man can make a feather hang) and the massy substance of the whole Earth and Sea upon nothing, Job 26.7, 8. Yea, the whole frame of the Heavens, have no other Columns or Supporters to lean upon, than his mighty and powerful Word, Gen. 1.6, 7, 8. For what we least believe can be done, we most admire being done; the lesser the means, and the greater the opposition, the more is the glory of him who by little means doth overcome a great opposition: yea, it is greater glory to God to turn evils into good by over-mastering them, than wholly to take them away.

Now, if thy very enemies thus honor thee; how should thy friends (bought with thy precious blood) glorify thee? But the sweetest of Honey lieth in the bo • tom. I pass therefore from the first to the second Reason.

CHAP. 2. That it makes for the glory of his Wisdom.

2 SEcondly, it makes for the glory of his marvelous and singular Wisdom, when he turneth the malice of his enemies to the advantage of his Church. I would (saith Paul ) ye understood, brethren, that the things which have come unto me, are turned rather to the furthering of the Gospel: So that my bonds in Christ are famous throughout all the judgment-hall, and in all other places; insomuch that many of the brethren in the Lord, are emboldened through my bonds, and dare more frankly speak the Word, Phil. 1.12, 13, 14. The Apostles imprisonment was not the Gospels restraint, but enlargement.

In all other cases, a gentle resistance heightens the desire of the seeker: in this; the strength of opposition, meeting with as strong a faith, hath the same effect.

Again, how admirably did the Lord turn the malice of Joseph's brethren when they sold him into Egypt! And that devilish plot of Haman against Mordecai and his people to the good of his Church in general, and of Joseph and Mordecai in particular? Gen. 45.8, 11. Hester 9.1, 2, 3. Their plots to overthrow Joseph and Mordecai, were turned by a divine Providence to the only means of advantaging them. And herein was that of the Psalmist verified, Surely the rage of man shall turn to thy praise, Psal. 76.10. He who can do all things, will do that which shall be most for his own honor: And it is not so much glory to God to take away wicked men, as to use their evil to his own holy purposes ; how soon could the Commander of Heaven and Earth, rid the World of bad members? But so should he lose the praise of working good by evil instruments: it sufficeth that the Angels of God resist their actions, while their persons continue.

Yea, as in the Creation, out of that confused Chaos, he drew forth this orderly and adorned World : so still out of Satan's Tragedies and Hurliburlies, he brings forth sweet order and comeliness: for God (many times) works by contrary means: as Christ restored the blind man to his sight, with clay and spittle ; he caused the Israelites to grow with depression, with persecution to multiply, Exod. 1.12. The blood of the Martyrs is the seed of the Church: Persecution enlargeth the bounds of it; like as Palms oppressed, and Camamile trod upon, mount the more, grow the faster.

Yea, it is admirable to consider, how the Gospel grew, maugre all the adverse blasts, and floods which the billows of Earth, and bellows of Hell could blow or pour out against it in those sanguinary Persecutions: The more we are cut down by the sword of Persecution ; the more still we are, says Tertullian, of the Christians in his time: Yea, the sufferings of one, begat many to the love of the truth: we read that Cicilia a poor Virgin, by her gracious behavior in her Martyrdom; was the means of converting four hundred to Christ. The spectators made contrary constructions, to what their Persecutors intended: witness Justin Martyr, Who when he saw the Christians suffer such great things so cheerfully, said; Surely these men have more in them then the men of the World: they have other principles: and thereupon inquired what manner of people they were, and so came to embrace the truth. Whence Master John Lindsey, a friend to Bishop Bettoune, upon the burning of Master Patrick Hamilton ; said to him: My Lord, if you burn anymore; let them be burnt in hollow Cellars: for the smoke of Master Hamilton hath infected as many as it blew upon (Master Knox in his History of Scotland. ) And as touching Julian's in particular, Italy never more abounded with Students, then when he had shut up all the School-doors, and turned Learning into exile.

And so on the contrary, the very means which wicked men use, to establish their own power, proves (by God's providence) the only means of their ruin. Those Babel-projectors would build themselves a Tower, whose top should reach unto Heaven, lest they should be scattered abroad: which act of theirs proved the only cause of their being scattered and dispersed all the World over, Gen. 11.4, 8. Joseph's brethren sold him into Egypt, that so they might prevent his reigning over them ; but God made it the only means of his reigning over them. Genesis 37.20, 36. Pharaoh and his deep Counselors would deal wisely in oppressing the Israelites, lest they should multiply and get out of his Land ; but by this they multiplied the more, and got out the sooner, even to the ruin of him and his Country. Exod. 1.9, 10, 11, 12. The chief Priests and Pharisees would most wisely put Christ to death, lest all men should believe in him. John 11.47, 48, 53. When thereby chiefly all came to believe in him. For, saith he, when I am lifted up from the Earth: I will draw all men unto me. John 12.32. And not seldom doth the Lord thus turn the deepest counsels of Haman and Achitophel into foolishness. Witness the Prelates, & caetera, Oath.

He that could prevent our sufferings, by his power, doth permit them in his wisdom, that he may glorify his mercy in our deliverance, and confirm our faith by the issue of our distresses.

'It is as easy for God to work without means, as with them; and against them, as by either: but assuredly it makes more for the Makers glory, that such an admirable harmony should be produced out of such an infinite discord. The World is composed of four Elements, and those be contraries: the Year is quartered into different Seasons: the mind of man is a mixture of disparities, as joy, sorrow, hope, fear, love, hate, and the like: the body doth consist and is nourished by contraries ; how divers even in effect as well as taste (wherein variety hits the humor of all) are the Birds and Beasts that feed us! And how divers again are those things that feed them! How many several qualities have the Plants that they brouze upon! Which all mingled together; what a well tempered Sallad do they make!

Thus you see; that though faith be above reason, yet is there a reason to be given of our faith. Oh what a depth of wisdom may lie wrapped up in those passages, which to our weak apprehensions may seem ridiculous.

CHAP. 3. That the graces of God, in his children, may the more shine through employment.

3 THirdly, it maketh for God's glory another way, when those grac • which he hath bestowed upon his children, do the more shi • through employment, and are the more seen and taken notice • by the World: surely if his justice get such honor by a Pharaoh ; muc • more doth his mercy by a Moses: now Abraham's faith, Job's patience Paul's courage and constancy, if they had not been tried by the fire of affliction; their graces had been smothered, as so many lights under Bushel, which now (to the glory of God) shine to all the World: Yea, no • only their virtues, but the gracious lives of all the Saints departed, d • still magnify him even to this day, in every place we hear of them, an • move us likewise to glorify God for them: wherefore happy man tha • leaves such a president, for which the future Ages shall praise him, and praise God for him. And certainly, if God intends to glorify himself by his graces in us ; he will find means to fetch them forth into the notice of the World.

Who could know the faith, patience and valor of God's soldiers, i • they always lay in Garrison, and never came to the skirmish? Wherea • now they are both exemplary, and serve also to put to silence the ignorance of foolish men, 1 Pet. 2.15. Yea, without enemies, valor and fortitud • were of no use. Till we have sinned, Repentance either is not, or appear • not: Neither is patience visible to others, or sensible to our selves, till we are exercised with sufferings : whereas these virtues in time of misery and exigence, shine as stars do in a dark night. And what more glorious, than with Noah's' Olive-tree, to keep our branches green under water? Or with Aaron's Rod, to bring forth ripe Almonds, when in appearance we are clong and dry? Or with Moses 's Bush, not to consume though on a ligh • fire.

One Jupiter set out by Homer the Poet, was worth ten set out by Phidia • the Carver, saith Philostratus ; because the former slew abroad through all the World, whereas the other never stirred from his Pedistal at Athens: so at first, the honor and splendor of Job's integrity was confined to Uz, (a little corner of Arabia ) yea, to his own Family ; whereas by means of the Devils malice, it is now spread as far as the Sun can extend his beams, or the Moon her influence ; for of such a Favorite of Heaven, such a Mirrour of the Earth, such a wonder of the World, who takes no • notice? Who could know whether we be vessels of gold or dross, unless we were brought to the Touchstone of temptation? Who could feel the odoriferous smell of these Aromatical Spices, if they were not pounded and bruised in the Mortar of affliction? The Worlds hatred and calumny to a • able Christian, serves as bellows to kindle his devotion, and blow off the ashes, under which his faith lay hid; like the Moon, he shines clearest in the night of affliction: If it made for the honor of Saul and all Israel, that he had a little Boy in his Army, that was able to encounter that selected great Giant, Goliath of the Philistines, and overcome him; how much more doth it make for God's glory, that the least of his adopted ones should be able to encounter four enemies?

• The World, 1 John 5.4.
• The Flesh, Gal. 5.24.
• The Devil, 1 John 2.14. and
• The Death, Rom. 8.36, 37.

The weakest of which is

• 1 The Flesh,
• 2 The World.

Now the Flesh being an home-bred enemy, a Delilah in Samsons bosom, a Judas in Christ's company, like a Moath in the garment bred in us, and cherished of us: and yet always attempting to fret and destroy us: and the world a foreign foe, whose Army consists of two Wings,

• Adversity on the left hand
• Prosperity on the right hand

Death stronger then either, and the Devil stronger than all; And yet that the weakest child of God only through fai • h in Christ (a thing as much despised of Philistines, as David's •• ing and stone was of Goliath ) should overcome all these four • wherein he shows himself a greater Conqueror, then William the Conqueror ; yea, even greater then Alexander the Great, or Pompey the Great, or the Great Turk: for they only conquered in many years a few parts of the World: but he that is born of God, overcometh the whole World, & all things in the World, 1 Joh. 5. And this is the victory that overcometh the World, even our faith, Vers. 4. And makes not this infinitely for the glory of God? Yea, it makes much for the honor of Christians. For, art thou born of God? Hast thou vanquished the World, that vanquisheth all the wicked? Bless God for this conquest. The King of Spain's overcoming the Indies was nothing to it. If Satan had known his afflicting of Job, would have so advanced the glory of God: manifested Job's admirable patience to all Ages: made such a president for imitation to others: occasioned so much shame to himself ; I doubt no • but Job should have continued prosperous and quiet: for who will set upon his Adversary when he knoweth, he shall be shamefully beaten? This being so, happy are they who when they do well, hear ill: but much more blessed are they, who live so well, as that their backbiting Adversaries seeing their good works, are constrained to praise God and speak well of them.

CHAP. 4. That God, suffers his children to be afflicted and persecuted by ungodly men, that so they may be brought to repentance.

NOw the Reasons which have chiefly respect to the good of his children in their sufferings, being thirteen in number; are distinguished as followeth: God suffers his children to be afflicted by them.

• 1 Because it Brings them to repentance.
• 2 Because it Works in them amendment of life.
• 3 Because it Stirs them up to prayer.
• 4 Because it Weans them from the love of the World.
• 5 Because it Keeps them always prepared to the spiritual combat.
• 6 Because it Discovers whether we be true believers, or Hyprocites.
• 7 Because it Prevents greater evils of sin and punishment to come.
• 8 Because it makes them Humble.
• 9 Because it makes them Conformable to Christ their head.
• 10 Because it Increaseth their Faith.
• 11 Because it Increaseth their Joy and Thankfulness.
• 12 Because it Increaseth their Spiritual Wisdom.
• 13 Because it Increaseth their Patience.

First, the Lord suffers his children to be vexed and persecuted by the wicked, because it is a notable means to rouse them out of careless security, and bring them to repentance; He openeth the ears of men (saith Elihu ) even by their corrections, that he might cause man to turn away from his enterprizo, and that he might keep back his soul from the pit, Job. 33.16, 17, 18. The feeling of smart will teach us to decline the cause: Quia sentio poenam recogit • culpam, saith Gregory the Great: punishments felt bring to my consideration sins committed. Those bitter sufferings of Job toward his latter end, made him to possess the iniquities of his youth, Job 13.26. whereby (with Solomon's Eves-dropper, Eccles. 7.21, 22.) he came to repent of that whereof he did not once suspect himself guilty: it made him not think so much of what he felt, as what he deserved to feel: in like manner, how do the clamours of Satan, our own consciences, and the insulting World: constrain us to possess even the sins of our youth? There needs no • there art of memory for sin but misery.

Satan's malice not seldom proves the occasion of true repentance, and so the Devil is overshot in his own Bowe, wounded with his own weapon. I doubt whether that Syrophenician had ever inquired after Christ, if her daughter had not been vexed with an unclean spirit ; yea, whether the Devil had been so effectually cast out, if he had with less violence entered into her. Mark 7. Our afflictions are as Benhadad's best Counselors, that sent him with a cord about his neck to the merciful King of Israel. The Church of God under the Cross is brought to a serious consideration of her estate, and saith, Let us search and try our ways and turn again to the Lord: Lam. 3.40. Manasseh also the King of Judah that horrible sinner, never repented of his Idolatry, Murder, Witchcraft, &c. till he was carried away captive to Babel, and there put in chains by the King of Ashur. But then (saith the Text) he humbled himself greatly before the God of his Fathers, 2 Chron. 33.11, 12. Yea, read his confession, (for he speaks most feelingly) and you shall see, that the prison was a means of his spiritual enlargement. Even Vipers being lashed, cast up all their poison.

The body that is surfeited with repletion of pleasant meats ; must be purged with bitter pills: and when all outward comforts fail us, we are willing to befriend ourselves with the comfort of a good conscience, the best of blessings. Affliction is the Hammer which breaks our rocky hearts. Adversity hath whipt many a soul to Heaven, which otherwise prosperity had coached to Hell: was not the Prodigal riding post thither, till he was soundly lashed home again to his Fathers house, by those hard-hearted and pittiless Nabal's, which refused to fill his belly with the husks of the swine? And indeed seldom is any man thoroughly awakened from the sleep of sin, but by affliction: but, God by it, as it were by a strong purge; empties and evacuates those supe • fluities of malice, envy, pride, security, &c. wherewith we were before surcharged. For as Alloes kills worms in the stomach: or as frost, and cold destroys Vermin, so doth bitter afflictions; crawling lusts in the heart.

The Serpents enmity may be compared to the Circumcision-knife which was made of stone: unto Rubarb which is full of Choler, yet doth mightily purge Choler: or to the sting of a Scorpion, which though it be arrant poison, yet proveth an excellent remedy against poison. For this, or any other affliction when we are in our full career of worldly pomp and jollity ; pulleth us by the ear, and maketh us know ourselves: My wants (saith one) kill my wantonness: my poverty checks my pride: my being slighted quels my ambition and vain glory. And as for sickness ; it cuts the throat of vices: Many, saith Saint Augustine, have been wickedly well, that have been innocently and piously sick. Yea, I may call it the sum of Divinity, as Pliny calls it the sum of Philosophy ; for what distressed or sick man was ever lascivious, covetous, or ambitious! He envies no man, admires no man, flatters no man, dissembles with no man, despiseth no man, &c. That which Governors or friends can by no means effect, touching our amendments a liltle sickness, or trouble from enemies will (as Saint Chrysostom observes.) Yea, how many will confess, that one affliction hath done more good upon them, then many Sermons? That they have learned more good in one days or weeks misery, than many years prosperi • could teach them? Untouched estates, and touched consciences, seldom dwell together: and it is usual for them that know no sorrows to know no God: repentance seldom meets a man in jollity, but in affliction the heart is made pliable and ready for all good impressions.

True, if gentleness would serve, we should not smart ; for God like a good Chyrur • ion, first strokes the arm, before he opens the vein: he sends for us by his Ambassadors of the Ministry, yet we come not: Let him fi • e our field, as Absalom did by Joab ; we come presently: Or perhaps he afflicts another, to fright us: as great men's children are corrected, by seeing others whipt: or as Apolonias would tame Lions by beating Dogs before them. For as God preacheth to us, no less in his judgments than his Word ; so when he strikes offenders ; he would warn the standers by: and a wise man sees himself fallen, or beaten in his neighbor. Yea, generous and ingenuous spirits, desire to be taught, abide not to be forced. It is for Tyrants to compel: for Asses to be compelled, saith Erasmus. A good natured Horse, saith Seneca, will be governed even by the shadow of the wand: whereas a resty jade will not be ordered by the spur.

But if his Word will not rule us; (as many, till God come with a strong hand will hold their corruptions as fast as Pharaoh the Israelites ) his Rod shall: or if his Rod will not yet serve; his sword shall be drenched in our gall, and bathed in our blood, Deut. 32.41.42. Or if we scape for a time; yet our preservation from one judgment is but our reservation to seven more, Levite. 26. Yea, he will send a succession of crosses, seven more, and seven more, and seven to that; to the conversion of his own and the confusion of his enemies, Vers. 14, to 39. when singing will not still the Child; the Rod must. Hard knots, must have hard wedges: strong affections; strong afflictions: great corruptions; great calamities to cure them.

So that God (through thy stubbornness) is forced to let loose Satan and wicked men upon thee, lest thou shouldest sleep in security till thou didst sleep in death eternally, even for thy good: And affliction is but the shepherds Dog, (as Chrysostom speaks) to fetch us into Christ's fold: perhaps by barking only; and then we are more scared than hurt: perhaps in his mouth ; and then the poor sheep thinks he will surely worry it: but he is taught to fetch only, and therefore gripes not, but only carries and delivers it to his Master. When children have done a fault; Mothers use to fright them with Bull-beggars: the child thinks surely they will have him, but the Mother hath a double policy, viz. to make them hate the fault, and love them the better: for they run to the la • to hide them, and then will she make her own conditions. And so the very end which God aims at in setting those Adders upon thee, is that thou shouldest turn thine Eyes inward, that thou mayest see for what thou sufferest: pry narrowly into thine own forepast actions ; which if thou dost, an hundred to one thou wilt find sin, it may be, this very sin, the cause of thy present affliction: and until thou doest sift and try thine own heart for this Achan ; and find out which is thy Isaac, thy beloved sin ; look for no release: but rather that thy sorrows should be multiplied, as God threatened Eve.

Wherefore liest thou on thy face, said God to Joshua? Israel hath sinned, up, search diligently, &c. Josh. 7.10, 11. What evil hast thou done, said the Mariners to the distressed Prophet, that this evil is come upon us? Let every such Jonah reflect upon himself, and say, What evil have I done? What sin have I committed or admitted? or what good have I omitted or intermitted? be it but one single sin, whether spiritual pride, or railing upon honest men in an handsome Language, or the like, and having found out the cause, grieve for it, turn from it. One flaw in a Diamond takes away the luster and the price: one man in Law may keep possession: one Puddle, if we wallow in it, will defile us; one piece of Ward-land makes the Heir liable to the King: one sin keeps possession for Satan as well as twenty: one poison-full Herb amongst many good ones may put death in the pot ; and so take away the goodness from the rest, as if there were none in it, wholesome.

Besides, how were the Angels in heaven punished for one fault? Achan for one sacrilege? Miriam for one slander? Moses for one unbelief? Ananias for one lie? Eli for his Indulgence only? David for his love to Bathsheba only, &c. wherefore look to it, for if we spare but one Agag, it may cost us a Kingdom: and such a Kingdom as is far better than the Kingdom of Saul, 1 Pet. 1.4.

Neither say of thy sin, as once Lot of Zoar ; Is it not a little one? for though men may, yet God will not wink at small faults, especially in his own. A little prick being neglected, may fester to a gangrene. As what is a mountain of Earth but an accumulation of many little dusts? or what is a flood, but a concurrence of many little drops? a small leak will sink the Vessel unstopt ; whereas a great one will not do it, if well kalked. The weakest Instrument, be it but a Bodkin, can pierce the flesh and take away the life unarmed ; whereas Armor of proof will even beat off Bullets. Besides, whereas our greatest goodness merits not the least glory, our least wickedness deserves great pain. The wages of sin (small or great) is death, Rom. 6.23. bad work, sad wages.

Wherefore let his correction bring forth conversion; cleanse your hands ye sinners, and purge your hearts ye double-minded, Jam. 4.8. Not your hands only with Pilate, but your hearts with David ; yea, and your eyes too, with Mary Magdalene, if it be possible, (though dry sorrow may be as good as wet ) whose eyes were a Laver, and hair a Towel, to wash and wipe the feet of Christ. Humble thyself like the Ninevites, Jonah 3.6. Who put sackcloth upon their loins, and ashes on their heads, as those that had deserved to be as far under ground, as they were now above it. An humble submission is the only way to disarm God's indignation, and be rid of his Rod, 1 Pet. 5.6. By such a course as this Jacob appeased that rough man Esau: Abigale diverted David from his bloody purpose: the Syrians found favor with Ahab, that none-such ; as the Script • re stiles him: 1 Kings 20.32, 33. Sin bringeth judgment, and only Repentance preventeth it: Thy sin hath kindled the fire of God's wrath, and only Repentance is as water to quench this fire.

King Edward the First riding furiously after a servant of his that had displeased him, with a drawn sword in his hand, as purposing to kill him, seeing him submit, and upon bended knee, sue for his life, not only spared him, but received him into favor: Go thou and do the like: be thou but thoroughly sorry for thy sin, my soul for thine, God will be thoroughly satisfied ; yea, grow better by it, and God will love thee the better for it: As Lovers are wont to be best friends after falling out: for as bones out of joint, joined again are stronger then before: so when God and we are reconciled by repentance, his affections are stronger to us then before. The repenting Prodigal received such tokens of favor as his elder brother, who never brake out into that Riot; never did. And whom did Christ honor with his first appearance but Mary Magdalene? and the Angel, but Peter? Go, saith he, and tell his Disciples and Peter that he will go before you into Galilee, Mark 16.7. Though Peter had sinned above the rest, yet repenting he is named above the rest.

Otherwise▪ Contrition without reformation (which is but like the crouching of a Fox, that being taken in a snare looks lamentably, but it is only to get out ) will not prevail with God ; he will never leave pursuing thee, till the traitors head be thrown over the wall.

None so lewd but will seem conformable, when apprehended: or if they Riot in the Goale of their durance ; yet when the Sessions comes, they begin to be a little calm: put off their disguises of dissoluteness, and put on some modesty, and semblance of humiliation ; yea, then they change their apparel, their garbes, their looks and all to appear civil. Or let the Fox be chained up he will no more worry the Lambs: Pharaoh could relent when he felt the plagues ; but when they were over, so was his repentance: but what saith the Scripture? He that confesseth and forsaketh his sin shall find mercy, Prov. 28.13. Confession and confusion of sin must go together: yea, there must be a parting with the right Eye in regard of pleasure, and the right Hand in regard of profit. As for example, hast thou swallowed some unlawful gain, and wouldest thou pacify God and thy Conscience? Vomit it up again by restitution: for where is no restitution of things unjustly gotten, their sins shall never be forgiven, as Saint Augustine speaks, Non tollitur peccatum, nisi restituitur ablatum. For repentance without restitution, is as if a thief should take away thy purse, ask thee pardon, say he is sorry for it, but keeps it still ; in which case, thou wouldst say, he did but mock thee. But Pallas with all the graces may call Briareus with his hundred hands to bind this Jupiter ; and all in vain. Wherefore I proceed. The skillful Surgeon, when he is lancing a wound, or cutting off a limb, will not hear the patient, though he cry never so, until the cure be ended ; but let there be once a healing of thy errors, and the plaster will fall off of itself; for the plaster will not stick on when the sore is healed. If the Fathers word can correct the child, he will fling away the rod, otherwise he must look to have his eyes ever winterly. Thus as the two Angels that came to Lot, lodged with him for a night, and when they had dispatched their errand, went away in the morning: So afflictions which are the Angels or the Messengers of God, are sent by him to do an errand to us ; to tell us, we forget God, we forget our selves, we are too proud, too self-conceited, and such like: and when they have said as they were bid, then presently they are gone. Why then complainest thou, I am afflicted on every side? Like a child that cries out of his shoe, when the fault is in his foot: or the sick patient who faults his bed when he should his back. Why groanest thou under thy burden, and criest out of unremedied pain? Alas, thou repentest not; trouble came on this message, to teach thee repentance, give the messenger his errand, and he'l be gone.

But if thou refusest to be reformed, thou hatest to be healed. Alas, every Cain will groan under the penalty, whereas a David will grieve for the iniquity: but the one trembles as a slave, whereas the other fears as a son: and he that mourns for the cause of his punishment, shall mourn but a while ; but he that mourns only for the punishment, and not for the cause, shall mourn for ever. The soul cannot live while the sin lives; one of the two must die, the corruption or the Person ; but Repentance is a Supersedeas, which dischageth both sin and sorrow, moving God to be merciful, the Angels to be joyful, Man to be acceptable, and only the Devil and his to be melancholy.

True, God doth not merely (though mainly ) smite and chastise his children for sin, without any other respect; all his afflictive acts, are not punishments ; some are for the benefit of the creature, whether for probation or purgation, or reformation: and for the praise whether of his divine power, or justice, or mercy, as appears by our Savior's words, touching him that was born blind, John 9.3. For though his Parents had sinned in themselves, and the man had sinned in his first Parents ; yet it was not the guilt of either, that was guilty of this blindness ▪ and the like we may collect from Job's example. Nevertheless, sin is still the Original ; as when the head aches, and the members are sick, the fault is in the stomach. For this cause, saith the Apostle, (of the believing Corinthians ) many are weak, (by lingering diseases) many sick, (by sharp and grievous maladies) and many sleep (are dead out-right) 1 Cor. 11.30. Hence our so many diseases, miseries, maladies, troubles without, terrors within ; it is this thief in the Candle that wastes us: this Fly in the Box that corrupts us: this traitor in the heart, that betrays and exposes us to all perils. In which regard it was a sound and savoury reply of an English Captain at the loss of Calais, who when a proud Frenchman tauntingly demanded, When will you fetch Calais again? answered, When your sins shall weigh down ours. What, saith Saint Jerome, in the like case? by our sins are these Infidels made strong ; and therefore a mean to lessen our punishment is, to lessen our sins. Yea, even Achaior a very Ammonite could say thus to Holofernes, Enquire if this people have offended their God: otherwise all our warring will come to nothing: and Vespasian the like: who when he had conquered Jerusalem, refused to have the Crown set upon his head, saying: I, indeed, am the rod in God's hand, but it is their sins only, that hath subdued them.

And it is very rare in this case, if there be not some Achan in the Army, some Sheba in the Town, some Jonah in the Ship, some distemper in the soul, disorder in the life, that God would have removed and remedied: as for instance; Jonah, how came he into the Whales belly? Was it not his own undutifulness? David, whence came all his troubles by Absalom, Amnon, Adonijah? Was it not his fondness and indulgence? And so of Eli. Jacob, what might he thank for all his afflictions (whereof God gave him not a draught, but made him a diet-drink: so that he had scarce a merry day, for one trouble or another:) whom had he to thank for it? Did he not thrust his own feet into the stocks by that threefold lie of his uttered in a breath to get the blessing?

Wherefore, if thou lovest thine own ease, deal freely and ingenuously with God and thine own soul ; for sin and punishment are inseparable companions, and go tied together with chains of Adamant, as the Poet speaks, like individual twins, they are born together, live together, are attended one by the other, as the body by the shadow: where sin is in the Saddle, there punishment is on the Crupper ; whence it is, that the Hebrews have but one and the same word for them both.

Objection. But thou hast repented and resolvest to be reformed.

Answer. Many in time of distress have strong resolutions and promise fair, even a Candle as big as a Mast: but trouble being over; one of ten in the pound were well: which proves; they never truly repented. Yea, instead of being better, they grow worse, like one that falls into a relapse from an Ague, to a burning Feaver, which peradventure would be thy case, if God should now release thee: at least thou mayest fear it: for, to seek unto God only in affliction, is suspicious, and such seekers commonly are rejected with scorn, Proverbs 1.24, to 33. Indeed, if thou shalt persevere (when thou art released ) in doing that which now thou purposest ; it is infallible sign, thy repentance is sound: otherwise; not.

CHAP. 5. That it serves to work in us amendment of life.

2 SEcondly, the malice of our enemies serves to work in us amendment of life. Every affliction sanctified, rubs off some rust, melts off some dross, strains out some corruption, &c. which done, we rise out of trouble, as Christ rose out of the grave: for when the gold is fined, the fire shall hold it no longer. The outward cold of affliction doth greatly increase the inward heat and fervor of the graces of God in us. Indeed no chastisement (saith the Author to the Hebrews ) for the present seem • to be joyous, but grievous: But afterwards it bringeth the quiet fruit of righteousness to them that are thereby exercised, Heb. 12.11.

We are dunged with reproaches, that we may prove a richer soil for grace, as Nazianzen speaks, (alluding to the parable of the Fig-tree, ) God beats us, that he may better us: he hedgeth us about with thorns, that he may keep us within compass, lest we break over into Satan's pastures: which indeed will fat us but to the slaughter. Yea, he pricks us with goads, that he may let out our ill humors: and happy thorns or lancets of tribulation are those, which open a vein for sin to gush out at.

God strips the body of pleasure to clothe the soul with righteousness, and oftentimes strengthens our state of grace by impoverishing our temporal estate: for commonly the more prosperity, the less Piety. The poor (saith Christ) receive the Gospel, though the rich are more bound. It was an observation of Tacitus, that raising of the fortune did rarely mend the disposition: only Vespasian was changed into the better. Yea, if it make us not worse, it is a wonder: Evagrius gives it as a high praise of the Emperor Maurice, that in the height of all his Majesty, he retained his ancient Piety. We serve God, as our servants serve us: of which many have too good clothes, others too much wages, or are too fine fed to do work ; as • sops Hen being over-fed, was too fat to lay: or perhaps too many under them ; as a Gentleman having but one servant, thought him over-burdened with work, and therefore took another to help him: but having two, one of them so trusted to the others observance, that ofttimes, they were both missing, and the work not done ; then he chose a third ; but was worse served them, then before: whereupon he told his friend, When I had one servant, I had a servant; when I had two, I had but half an one: now I have three, I have never an one. Few men can digest great felicity: Many a man hath been a loser by his gains, and found that, that which multiplied his outward estate, hath abated his inward, and so on the contrary, David was never so tender, as when he was hunted like a Partridge, 1 Sam. 26.20. Jonah was at best, in the Whales belly. Stevens face never shone so fair, as when he stood before the Council, Acts 6.15. Whilest the Romans had wars with Carthage and enemies in Afric, they knew not what vices meant in Rome.

Now if the winter of the one is found to be the spring of the other, and the corruption of prosperity the generation of piety ; who will esteem those things good which make us worse, or that evil, which brings such gain and sweetness? Before I was afflicted (saith David ) I went astray, but now I keep thy commandment, Psal. 119.67. These evils do press us, but it is to God and to holiness. Yea, how much lower our afflictions weigh us down on Earth, so much the more earnestly our affections mount up to Heaven.

An Egg will swim in s • lt water, but sink in fresh: so we. King David among so many public and private calamities and disasters, kept his head above water, and stood upright in his heart to God: But King Solomon his son, even sunk in the midst of delights and pleasures. Too much rankness layeth the Corn: and Trees over-laden with Fruit, are their own ruin. Happy was he, John 9. in being born blind, whose gain of bodily sight made way for the spiritual, who of a Patient became an Advocate for his Savior, who lost a Synagogue and found Heaven, who by being abandoned of sinners, was received of the Lord of glory: God rarely deprives a man of one faculty, but he more then supplies it in another. The defect of corporal sight, hath not seldom mended the memory: for what is taken from one sense is divided amongst the rest. When Zacharias was dumb, John the Baptist the voice was a breeding. Hannibal had but one eye: Appius, Claudius, Timelon, and Homer were quite blind ; So was Mulleasses King of Tunis, and John King of Bohemia ▪ but for the loss of that one Sense, they were recompensed in the rest, they had most excellent memories, rare inventions, and admirable other parts. Or suppose he send sickness ; the worst Feaver can come, does not more burn up our blood than our lust ; and together with sweating out the surfeits of nature, at the pores of the body ; we weep out the sinful corruption of our nature at the pores of the conscience: Yea, the Author to the Hebrews saith of Christ himself, that though he were the Son, yet (as he was man) He learned obedience by the things which he suffered. Heb. 5.8. As in human proceedings, Ill manners beget good Laws ; so in Divine ; the wicked by their evil tongues beget good and holy lives in the godly: Whence Plutarch adviseth us so circumspectly to demean ourselves as if our enemies did always behold us. Nothing sooner brings us to the knowledge and amendment of our faults, then the scoffs of an enemy: which made Philip of Macedon acknowledge himself much beholding to his enemies (the Athenians ) for speaking evil of him, for (saith he) they have made me an honest man, to prove them liars: even barren Leah, when she was despised became fruitful.

So that we may thank our enemies, or must thank God for our enemies: Our souls shall shine the brighter one day for such rubbing: the cold wind cleanseth the good grain: the hot fire refines the pure gold. Yea, put case we be gold ; they will but try us: If Iron ; they will scour away our rust.

I say not that a wicked heart will be bettered by affliction: for, in the same fire that gold is made bright and pure ; d • oss is burnt and consumed: and under the same flail that the grain is purged and preserved ; the husks are broken and diminished. Neither are the Lees therefore confounded with the Wine, because they are pressed and trodden under the same press or plank ; but I speak of affliction sanctified, and of the godly.

Yet let not the wickedest man be discouraged, for as when Christ called the blind man ; the Disciples said, Be of good comfort, he calleth thee: so I may say to thee that art burthned with any kind of affliction; Be of good comfort, Christ calleth thee, saying, Come unto me by repentance and amendment of life, and I will ease thee of thy sins and sorrows, here and hereafter ; only as the blind man threw away his garment and followed Christ, so do thou answer him, I will forsake my sins and follow thee. For if God, like a prudent Prince, makes offers and fames of war ; it is but to mend the conditions of peace.

But, farewell, I am for the already resolved; to whom I say, if the needle of affliction be drawn through us, by reason of wicked men's malice ; it is but to convey with it the thread of amendment: and their worst to the godly, serves but as the thorn to the breast of the Nightingale, the which (if she chance to sleep ) causeth her to warble with a renewed cheerfulness ▪ For as blows make balls to mount, and lashes make Tops to go, which o • themselves would fall: so with their malice we are spurred up to duty, and made persevere in it, for commonly (like Tops ) no longer lashed, no longer we go. Yea, these very tempestuous showers bring forth spiritual flowers & herbs in abundance: Devotion (like fire in frosty weather) burns hottest in affliction. Virtue provoked, ads much to itself: With the Ark of Noah, the higher we are tossed with the flood of their malice ; the nearer we mount towards Heaven. When the waters of the flood came upon the face of the earth, down went stately Turrets and Towers ; but as the waters rose, the Ark rose still higher and higher. In like sort, when the waters of affliction arise; down goes the pride of life, the lust of the eyes ; In a word all the vanities of the World. But the Ark of the soul ariseth as these waters rise, and that higher and higher, even nearer and nearer towards Heaven.

I might illustrate this point by many observable things in nature: We see Well-waters arising from deep Springs, are hotter in Winter then in Summer, because the outward cold doth keep in, and double their inward heat: And so of man's body, the more extreme the cold is without ; the more doth the natural heat fortify itself within, and guard the heart: The Corn receives an inward heat and comfort from the Frost and Snow which lieth upon it: Trees lopped and pruned flourish the more, and bear the fuller for it. The Grape when it is most pressed and trodden, maketh the more and better Wine: The drossy gold is by the fire refined; Winds and Thunder clears the Air: Working Seas purge the Wine: Fire increaseth the sent of any Perfume: Pounding makes all Spices smell the sweeter: Linnen when it is buckt, and washed, and wrung, and beaten becomes the whiter and fairer: the Earth being torn up by the Plough, becomes more rich and fruitful. Is there a piece of ground naturally good? Let it lie neglected; it becomes wild and barren: yea, and the more rich and fertile it is of itself, the more waste and fruitless it proveth for want of Tillage and Husbandry. The Razor, though it be tempered with a due proportion of Steel, yet if it pass not the Grindstone or Whetstone, is never the less unapt to cut ; yea, though it be made once never so sharp; if it be not often whelted, it waxeth dull. All which are lively emblems of that truth which the Apostle delivers, 2 Cor. 4.16. We faint not, for though our outward man perish, yet the inward man is renewed daily. Even as a Lamb is much more lively and nimble for shearing. If by enmity and persecution (as with a knife ) the Lord pareth and pruneth us; it is, that we may bring forth the more, and better fruit: and, unless we degenerate; we shall bear the better for bleeding: as Anteus, every time rose up the stronger, when Hercules threw him to the ground: because he got new strength, by touching of his Mother.

O admirable use of affliction! health from a wound; cure from a disease: out of grief, joy: gain out of loss: out of infirmity, strength: out of sin holiness: out of death life: yea, we shall redeem something of God's dishonor by sin, if we shall thence grow holy. But this is a harder Riddle then Samson's to these Philistines.

CHAP. 6. That it stirs them up to Prayer.

3 THirdly, because they quicken our devotion, & make us pray unto God with more fervency: Lord (saith Isaiah ) in trouble they will visit thee: they poured out prayers when thy chastening was upon them, Isaiah 26.16. In their affliction (saith Hosea) they will seek thee diligently ; Hosea 5.15. That we never pray so feelingly, fervently, forcibly, as in time of affliction, may be seen in the examples of the children of Israel, Judges 3.9, 15. Elisha, 2 Kings 6.18, Hezekiah, 2 Kings 19.15, 16. Stephen, Acts 7.59, 60. And lastly, in Jehoshaphat, who being told that there was a great multitude coming against him from beyond the S • a, out of Aram ; it follows, That Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a Fast throughout all Judeah: Yea, they came out of all parts, and joined with him to inquire of the Lord, 2 Chron. 20.3, 4, 13.

Neither doth it make us alone which suffer; earnest in prayer, but it makes others also labor in prayer to God for us, 2 Cor. 1.10, 11. Acts 12.5, 12. As what true members participate not some way of the bodies smart? It is only a Nero can sit and sing while Rome burns. Whence we are taught to pray in the plural number, Our Father: and certainly he cannot pray or be heard for himself, that is no man's friend but his own. No prayer without faith, no faith without Charity, no Charity without mutual intercession. But I proceed, Crosses are the files and whetstones, that set an edge on our Devotions, without which they grow dull and ineffectual. Jonah sleeps in the Ship, but prays hard in the Whales belly,

Prayer is the wing of the soul, wherewith it flies to Heaven, as meditation is the Eye wherewith we see God. But our hearts are like flint-stones, which must be smit • en ere they will send out these sparks of devotion. Christ never heard of the Canaanitish woman, until her daughter was miserably vexed with a Devil: but then she comes to him, and doth not speak, but cry: need and desire have raised her voice to an importunate clamour. The God of mercy is light of hearing, yet he loves a loud and vehement solicitation: not to make himself inclinable to grant ; but, to make us capable to receive blessings. And indeed the very purpose of affliction, is, to make us importunate: he that hears the secret murmurs of our grief, yet will not seem to hear us till our cries be loud and strong: as Demosthen • s would not plead for his Client till he cried to him, but then answered his sorrow. Now I feel thy cause.

Prayer is as an arrow, if it be drawn up but a little; it goes not far: but if it be p • ll'd up to the head ; flies strongly, & pierces deep: if it be but dribled forth of careless lips ; it falls down at our feet: the strength of our ejaculations, sends them up into Heaven, and fetches down a blessing. The Child hath escaped many a stripe by his loud crying: and the very unjust Judge cannot endure the widows clamour: So unto fervent prayer, God will deny nothing. Whereas heartless motions do but teach us to deny, Fervent suites offer violence both to Earth and Heaven. So that if we ask and miss, it is because we ask amiss: we beat back the flame, not with a purpose to suppress it, but to raise it higher, and to diffuse it. We stop the stream, that it may swell the more, and a denial doth but invite the importunate, as we see in the Canaanitish woman, Matth. 15. Our holy longings are increased with delays: it whets our appetite to be held fasting: and whom will not Need make both humble and • loquent? If the case be woeful, it will be expressed accordingly: the despair of all other helps, sends us importunately to the God of power; but while money can buy Physic, or friends proc • re enlargement ; the great Physician and helper, is not sought unto, nor thoroughly trusted in. It is written of the children of Israel, that so soon as they cried unto the Lord ; he delivered them from their servitude under Eglon King of Moab: yet it is plain, they were eighteen years, under this bondage, undelivered, Judges 3.14, 15. Doubtless, they were not so unsensible of their own misery, as not to complain sooner then the end of eighteen years: the first hour they sighed for themselves: but now; they cried unto God. They are words, and not prayers ; which fall from careless lips ; if we would prevail with God, we must wrestle ; and if we would wrestle happily with God ; we must wrestle first with our own dullness. Yea, if we felt our want, or wanted not desire; we could speak to God in no tune but cries: and, nothing but cries can pierce Heaven. The best men's zeal is but like a fire of green wood, which burneth no longer than whiles it is blown. Affliction to the soul is as plummets to a Clock, or wind to a Ship: holy and faithful prayer ; as oars to a Boat: And ill goeth the Boat without Oars, or the Ship without wind, or the Clock without plummets. Now, are some afflicted in reputation? as Susanna was: others; in children? as Eli: some, by enemies? as David: others by friends? as Joseph: some, in body? as Lazarus: others, in goods? as Job: others, in liberty? as John. In all extremities, let us send this messenger to Christ for case; faithful and fervent prayer: if this can but carry the burden to him, he will carry it for us, and from us forever.

Neither can we want encouragement to ask: when as the sick of the Palsy but asked health, and obtained also forgiveness of sins: When Solomon but desired wisdom, and the Lord gave him wisdom, and honor, and abundance of wealth: When Jacob asked but meat and clothing, and God made him a great rich man, When Zacchaeus desired only to have a sight of Christ, and was so happy as to entertain him into his house, into his heart, yea, to be entertained into Christ's Kingdom.

We do not, (yea, in many cases, we dare not) ask so much, as God is pleased to give: Neither doest thou ô Savior measure thy gifts by our petitions, but by our wants, and thine own mercies.

True, if the all-wise God shall fore-see that thou wouldest serve him as the prodigal son served his father, who prayed but till he had got his patrimony, and then forsook him, and spent the same in riot, to the givers dishonor ; as too many use the Ocean of God's bounty, as we do the Thames ; it brings us in all manner of provision: clothes, to cover us: fuel ; to warm us: food ; to nourish us: wine ; to cheer us; gold to enrich us; and we in recompense soil it with our rubbish, filth, common shoares, and such like excretions: even as the Cloud that's lifted up and advanced by the Sun ; obscures the Sun. In this case, he will either deny thee in mercy, as he did Saint Paul, 2 Cor. 12.8, 9. and our Savior himself, Matth. 26.39. or grant thee thy request in wrath, as he did a King to the Israelites, and Quails wherewith he fed their bodies ; but withal sending leanness into their souls, Psal. 106.15. And well doth that child d • serve to be so served, who will lay out the money given him by his father ; to buy poison: or weapons, to murder him with. Wherefore let thy prayers not only be fervent, but frequent: for, thy wants are so. And be sure to ask good things to a good end: and then, if we ask thus according to God's will in Christ's Name ; we know that he will hear us, and grant whatsoever petitions we have desired, 1 John 5.14, 15.

CHAP. 7. That it weans them from the love of the world.

4 FOurthly, our sufferings wean us from the love of the world, yea, make us loath and contemn it; and contrariwise, fix upon heaven with a desire to be dissolved. Saint Peter, at Christ's transfiguration, enjoying but a glimpse of happiness here, was so ravished and transported with the love of his present estate, that he breaks out into these words, Master, it is good for us to be here ; he would fain have made it his dwelling place: and being loath to depart; Christ must make three tabernacles, Mat. 17.4. The love of this world so makes us forget the world to come, that, like the Israelites, we desire rather to live in the troubles of Egypt, then in the Land of Promise. Whereas S. Paul having spoken of his bonds in Christ, and of the spiritual combat; concludeth, I desire to be dissolved, and to be with Christ, which is best of all, Phil. 1.22, 23. Yea, it transported him to Heaven before he came thither: as Mary was not, where she was, but, where her desire was, and that was with Christ. Prosperity makes us drunk with the love of the world, like the Gadarenes, who preferred their swine before their souls: or him in the Parable, that would go to see his farm • , and lose Heaven: or the Rich Glu • ton, who never thought of Heaven, till he was in Hell: and thousands more, who if they have but something to leave behind them, 'tis no matter whether they have anything to carry with them.

But, as sleep composeth drunkenness ; so the cross will bring a man to himself again: for when the Staff we so nourish to bear us, becomes a cudgel to beat us: when we find the world to serve us, as the Jews did Christ, carry us up to the top of the hill, and then strive to throw us down headlong: Luk. 4.29. When the mind is so invested with cares, molested with grief, vexed with pain, that which way soever we cast our eyes, we find cause of complaint ; we more loath the World than ever we loved it, as Amnon did his sister Tamar: yea, when life which is held a friend, becomes an enemy; then death which is an enemy becomes a friend, and is so accountted: as, who, having cast An • hor in a safe Road ; would again wish himself in the storms of a troublesome Sea?

Yea, in case we have made some progress in Religion, and found a good conscience sprinkled with the blood of Christ, (the marrow of all comforts, ) and resolved with Joseph, to forsake our coat rather than our faith: yet if the World make new offers of preferment, or some large improvement of profits and pleasures; we begin to draw back, or at least we know not whether to choose: like a horse that would, and yet would not, leap a ditch. And after a little conflict, having half yielded to forsake that with joy, which cannot be kept but with danger ; we resolve thus. The same God, which hath made my crosses cheerful ; can as well make my prosperity conscionable. Why then should I refuse so fair an offer? but alas, having made choice ; it is not long, ere these pleasures and honou • s, these riches and abundance ; prove as thorns, to choke the good seed of God's Word formerly sown in our hearts: as it is, Matth. 13.22. For, prosperity to Religion, • s as the Ivy to the Oak, it quickly eats out the heart of it: yea, as the Missel • o and Ivy (sucking by their straight embraces the very s • p that only giveth v • getation from the roots of the Oak and Hawthorn ) will flourish when the Trees wither; so in this case, the corruption of the good is always the generation of the evil: and so on the contrary, crosses in the estate, diseases of the body, maladies of the mind, are the medicines of the soul: the impairing of the one, is the repairing of the other.

When no man would harbor that unthrift son in the Gospel ; he turned back again to his Father, but never before. Lais of Corinth while she was young, doted upon her Glass, but when she grew old and withered ; she loathed it as much: which made her give it up to Venus. When Satan is let loose upon us to show us our sins, and the danger we are in; then farewell profit, farewell pleasure, treasure, and all, rather then I will endure such a rack, such a hell in my conscience.

Whereas, if we should only hear of misery, or read what is threatened in the Word: though it might a little fright us ; it would never amend us. Birds are frighted at first, with the Husbandmans scarcrowes: but after a while, observing that they stir not; are bold to sit upon them, and defile them.

Thus as harmonious sounds are advanced by a silent darkness ; so are the glad tidings of salvation. The Gospel never sounds so sweet, as in the night of persecution, or private affliction.

When Virtue came down from Heaven (as the Poets feign) rich men spurned at her, wicked men abhorred her, Courtiers scoffed at her, Citizens hated her: and being thrust out of doors in every place; she came at last to her sisters, poverty and affliction: and of them; found entertainment. When it ceased to be with Sarah, after the manner of the World ; she conceived Isaac: so when it ceaseth to be with us after the manner of the Worlds Favorites; we conceive holy desires, quietness, and tranquility of mind, with such like spiritual contentments. Yea, we make faith our only option: whereas before; we kept open house for all vices, as the States are said to keep open house for all Religions: or if not; it fares with piety as with holy water, everyone praiseth it, and thinks it hath some rare virtue in it; but, offer to sprinkle them with the same; they shut their eyes, and turn away their faces: and no marvel, for we never taste this Manna from Heaven, until we leave the leaven of this Egypt.

Now, better the body or estate perish, then the soul: though we are too sensual to consent unto it, Plùs Pastor, in vulnere gregis sui vulneratur. The loss of a graceless child, cannot but grieve the father, though the father himself were in danger of mischief by that child: as David mourned for Absalom, that would have cut his throat. True prosperity is hearty meat, but not digestible by a weak stomach: strong wine ; but naught for a weak brain: The prosperity of fools destroyeth them, Proverbs 1.32. So that all temporal blessings are, as they hit: but if the mind do not answer, they were better mist. The more any man hath, the more cause he hath to pray, Lord, lead us not into temptation: for we cannot so heartily think of our home above, whiles we are furnished with these earthly contentments below ; but when God strips us of them straightways, our mind is homeward. Whiles Naomi’s husband and sons were alive, we find no motion of her retiring home to Judah: let her earthly stays be removed; she thinks presently of removing to her Country: a delicious life, when everything about us is resplendent and contentful, makes us that we have no mind to go to Heaven: wherefore as a loving mother, when she would wean her child from the dug ; maketh it bitter with Wormwood or Aloes: so dealeth the Lord with us, he maketh this life bitter unto us by suffering our enemies to persecute & oppress us; to the end we may contemn the World, & transport our hopes from Earth to Heaven: he makes us weep in this veil of misery, that we may the more eagerly long for that place of felicity, where all tears shall be wiped from our eyes. Our wine (saith Gregory ) hath some gall put into it, that we should not be so delighted with the way, as to forget whither we are going. And this is no small abatement to the bitterness of adversities, that they teach us the way to Heaven: for the less comfort we find on earth, the more we seek above, and the more we esteem the best things: and we are very ungrateful, if we do not thank him for that which so overcomes us, that it overcomes the love of the world in us.

Experience shows, that in Countries where be the greatest plenty of fruits, they have the shortest lives, they do so surfeit on their abundance. Sicily is so full of sweet flowers, if we believe Diodorus Siculus, that dogs cannot hunt there: and it is questionable, whether the enjoying of outward things, or the contemning of them; be the greater happiness: for, to be deprived of them, is but to be deprived of a Dye, wherewith a man might either win or lose,: yea, doth not a large portion of them many times prove to the owner, like a treacherous Dye indeed, which flatters an improvident Gamster with his own hand to throw away his wealth to another? Or to yield it the uttermost; gold may make a man the richer, not the better; honor may make him the higher, not the happier: and all temporal delights are but as flowers, they only have their month, and are gone ; this morning in the bosom, the next in the Besome. The consideration whereof, made the very Heathen Philosophers hate this world though they saw not where to find a better. Yea, it made Themistocles so under value transitory things in comparison of virtue, that seeing rich Bracelets of precious stones lie in his path, he bade his friend take them up, saying, Thou art not Themistocles. And indeed it is Heaven only that hath a foundation, Earth hath none: God hath hanged it upon nothing: and the things therein are very nothing.

Nothing feeds pride, nor keeps off repentance so much as prosperous advantage. 'It is a wonder to see a Favorite study for ought but additions to his Greatness▪ God shall have much ado to make him know himself. The cloth that hath many stains must pass through many larthers. If Musk hath lost its sweetness, there is no way to recover it, except you fling it into the sink among filth. No less then an odious leprosy will humble Naaman, wherefore by it the only wise God thought meet to sauce the valor, dignity, renown, victories, of that famous General of the Syrians. If I could be so uncharitable as to wish an enemies soul lost, this were the only way, let him live in the height of the worlds blandishments, for how can he love a second Mistress that never saw but one beauty, and still continues deeply enamored on it? Why is the Lapwing made an Hieroglyphic of infelicity? but because it hath a little Coronet upon the head, and yet feed • upon the worst of excrements. The Peacock hath more painted Plumes, yet is the Eagle accounted the Queen of Birds, because she flieth nearest heaven. We often see, nothing carries us so far from God, as those favors he hath imparted to us. 'It is the misery of the poor ; to be neglected of men: 'tis the misery of the rich ; to neglect their God. The Badger being wounded with the prickles of the Hedghog his invited guest, whom at first he welcomed and entertained in his Cabin, as an inward friend, mannerly desiring him to depart in kindness, as he came; could receive no other answer then that he for his own part found himself very well at ease, and they that were not, had reason to seek out another seat that might like them better. It is but a fable, yet the moral is true, perspicuous, profitable. Many shall one day repent, that they were happy too soon. Many a man cries out, Oh that I were so rich, so healthful, so quiet, so happy, &c. Alas, though thou hadst thy wish for the present, thou shouldst (perhaps) be a loser in the sequel. The Physician doth not hear his Patient in what he would, yet heareth him in taking occasion to do another thing more conducible to his health. God loves to give us cools and heats in our desires: and will so allay our joys, that their fruition hurt us not: he knows that as it is with the body touching meats, the greater plenty, the less dainty ; and too long forbearance causeth a Surfet, when we come to full food: So it fares with the mind touching worldly contentments ; therefore he feeds us not with the dish, but with the spoon, and will have us neither cloyed nor famished. In this life, mercy and misery, grief and grace, good and bad, are blended one with the other ; because if we should have nothing but comfort, Earth would be thought Heaven: besides, if Christ-tide lasted all the year, what would become of Len • ? If every day were Good-Friday, the World would be weary of Fasting▪ Secundus calls death a sleep eternal, the wicked man's fear, the godly man's wish. Where the conscience is clear; death is looked for without fear, yea, desired with delight, accepted with devotion: why? it is but the cessation of trouble, the extinction of sin, the deliverance from enemies, a rescue from Satan, the quiet rest of the body, and infranchizement of the soul. The Woman great with child, is ever musing upon the time of her delivery: and hath not he the like cause, when Death is his bridge from woe to glory? Though it be the wicked man's ship-wrack, 'tis the good man's putting into harbor: And hereupon finding himself hated, persecuted, afflicted, and tormented by enemies of all sorts; he can as willingly leave the World, as others can forgo the Court: yea, as willingly die as dine ; yea, no woman with child did ever more exactly count her time. No Jew did ever more earnestly wish for the Jubilee, No servant so desires the end of his years, No stranger so longs to be at home ; as he expects the promise of Christ's coming. It is the strength of his hope, the sweet object of his faith, in the midst of all sorrows; the comfort of his heart ; the heart of all his comforts ; the encouragement of his wearied spirits ; the common clausule ; the continual period, and shutting up of his Prayers: Come, Lord Jesus, come quickly.

Whereas the Worlds Favorites go as unwillingly from hence, as boys from the midst of a game. Neither hath the Rich man so much advantage of the poor ; in enjoying, as the poor hath of the Rich, in leaving. True, Rich men may also learn this slight: for, the way to grieve less, is to love less. And indeed, what shouldest thou do in case thou seest that the World runs not on thy side, but give over the World, and be on God's side ? Let us care little for the World that cares so little for us. Let us cross sail ; and turn another way: let us go forth therefore out of the Camp, bearing his reproach; for we have no continuing City, but we seek one to come, Heb. 13.13, 14.

CHAP. 8. That it keeps them always prepared to the spiritual combat.

5 FIfthly, the Lord permitteth them often to afflict and assail us, to the end we may be always prepared for tribulation: as wise Mariners in a calm, make all their tackling sure and strong; that they may be provided against the next storm, which they cannot look to be long without: Or as experienced Soldiers in time of peace, prepare against the day of battle ; and so much the rather, when they look every day for the approach of the enemy. They (saith Socrates ) that set sail into a calm Sea in a fair quiet weather, have, notwithstanding, all instruments and materials ready, which may be of use in a tempest : so he that enjoys a prosperous and happy estate, if wise, doth even in that time prepare for the harder and more cross occurrence: and so much the rather, because a great calm presageth a sudden storm. The people of Laish being rich and wanting nothing▪ grew careless and secure : and being secure, and mistrusting nothing; they were smote with the edge of the sword, and had their City burnt, Judge. 18. The way to be safe, is, never to be secure. The walls of a City that are not repaired in peace, will hardly be mended in a siege. Alexander having set his Army in battle-array, and finding a Soldier then mending his Arms; cashiered him; saying, That was a time of dealing blows, not of preparing weapons.

We are ofttimes set upon, to the end that we may continually buckle unto us the whole Armor of God, prescribed by Paul, Ephes. 6.13, to 19. That we may be always ready for the battle, by walking circumspectly, not as fools, but as wise, Ephes. 5.15. Therefore redeeming the time, because the days are evil. Vers. 16. For as those that have no enemies to encounter them cast their armor aside and let it rust, because they are secure from danger; but when their enemies are at hand, and sound the Alarum, they both wake and sleep in their armor, because they would be ready for the assault: So, if we were not often in skirmish with our enemies ; we should lay aside our spiritual armor : but when we have continual use of it; we still keep it fast buckled unto us; that being armed at all points, we may be able to make resistance, that we be not surprised at unawars.

Neither would it be good for us at present, if we had not these enemies to stand in awe and fear of; but much more inconvenient in divers respects: as wise Scipio (that mirror of wisdom) told some, who with no small joy avouched that the Common-wealth of Rome was now in safe estate, seeing they had vanquished the Carthaginians, and conquered the inhabitants of Pontus : Neither would he for that only reason have Carthage destroyed; because it should hinder Rome from sleeping. Yea, God himself would have the Hitlites, Gargesites, Amorites, Canaanites, Peresites, Hivites, and Jebusites (strong and warlike Nations,) to be in the midst of Israel ; lest Israel should sleep in sin, and want matter for exercise, fight, and conquest. Here may be felicity, with security : never; with safety. The time when the envious man did sow his seed, was, whilst men were in bed. No servants more orderly use their masters talent, then those that ever fear their Masters sudden return. No Houshoulder more safe, than he who at every watch suspects the Thieves entering. Sampson could not be bound, till he was first got asleep : Wouldest thou not be overcome ? be not secure. Fly from the works of darkness at a great distance, and consider as well the bitterness of what will follow, as the sweetness of a momentary pleasure : not unlike a great personage of this Land, who said to his Lady, (offering him a bribe in behalf of a suppliant) Gentle Eve, I will none of your Apple : Yea, in vigilancy and watchfulness, imitate the Nightingale which sleeps with her breast upon a thorn for fear of the Serpent which continually studies her ruin. We would not willingly a Tempest should take us without our Cloaks. Seneca reports of Caesar, that he did quickly sheath the sword, but he never laid it off: the sight of a weapon discourages a Thief. While we keep our Iavelins in our hands, we escape many assaults, so that a Christians resolution should be like King Alfrids.

An assaulted City must keep a careful watch, or it will not long hold out : Yea, the provident Fen-man mends his banks in Summer, lest his ground be drowned in Winter. And we must so take our leaves of all afflictions, that we reserve a lodging for them, and expect their return. And so much the rather, because what hath been long expected falleth the easier : and evils precogitated, strike • ut weakly.

CHAP. 9. How it discovers whether we be true Believers or Hypocrites.

6 SIxthly, that we may experimentally know ourselves, and be known of others; whether we be true Believers, or Hypocrites.

First, our selves: divers play Alexander on the Stage, but few or none in the Field. Many can suffer Martyrdom in speculation, who, being put to it; cannot concoct a foul word. We are all valiant Soldiers, till we come to fight: excellent Philosophers ; till we come to dispute: Good Christians ; till we come to master our own lusts: but, it is opposition that gives the trial, when corruptions fight against the graces, and cause Argent to seem more bright in a sable field. Many, while wealth lasts, are very honest men and square dealers, at least seem so: yea, they will maintain that all hardness is to be endured, rather then Conscience violated, or God offended: but fall they into poverty, and then that they may maintain themselves; they will lie, deceive, steal, prostitute their Chastity, sell their Consciences, and what not. Even Hazael before he met with an opportunity, could say, What? is thy servant a dog? And Balaam could brag, Though thou wouldest give me thine house full of gold, I would not, &c. Yet when it came to the trial, he did as bad for little or nothing: but, a man is indeed, what he is in trial. If with the Pome-citron, Limon, and Orenge-tree, we are always green and fruitful, Summer and Winter: if our souls shall like of Christ for a suitor, when we find no other Jointure but the Cross ; we are sure we are Christians.

2. That others may know us. A Soldier is best known in the front of a Battle: A Pilot in a storm: a nimble active man in a Race: and a Champion in the lists. How well the strings of an instrument are tuned and set, is best known when they are touched by the hand of a skillful Musician. There must be differences amongst you, (saith Saint Paul )