A Christian Library

CHAP. 10. That it prevents greater evils of sin, and punishment to come.

7 SEventhly: the Lord by this evil of Chastisement for sins past ; preventeth the evils of sin, and greater punishments for the time to come. The Lord (saith Elihu ) correcteth man, that he might turn away from his enterprize, and that he might keep back his soul from the pit, and that his life should not perish by the sword. Job 33.17, 18. This salt doth not only preserve from corruption ; but also eat out corruption. We are chastened of the Lord, (saith the Holy Ghost ) that we might not be condemned with the world, 1 Cor. 11.32. If we be not chastened here; we shall be condemned hereafter: Erring souls be corrected that they may be converted: not, confounded. If Paul had not been buffeted by Satan and wicked men; he had been exalted out of measure, 2 Cor. 12.7. Pride is so dangerous a Poison, that of another poison there was confected a counterpoison to preserve him from it: God would rather suffer this chosen Vessel to fall into some infirmity, th • n to be proud of his singular privileges. Lest I should be exalted above measure, through the abundance of Revelations ; (there was the poison of Pride insinuating itself) I had a thorn in the flesh, the messenger of Satan to buffet me ; There was the counterpoison or antidote which did at once make him both sick, and whole.

And this is no unusual thing with God, who in mercy doth so use the matter, that he cures one sin by another: how many proud men have been healed, by the shame of their uncleanness? how many furious men by a rash bloodshed? and so in many other cases: one Devil being used for the ejection of another

Yea, we gain strength by every new fall: for hence issues deeper humility, stronger hatred of sin, fresh indignation against ourselves, more experience of the deceitfulness of our hearts, renewed resolutions until sin be brought under, &c. 2 Cor. 7.11. The Lord sets some messenger of Satan and our lusts together by the ears, as the Egyptians against the Egyptians: that while two poisons wrestle, we may live. But, my purpose is to speak of affliction: not; sin. Bodily sickness (saith Saint Gregory ) cleanseth away sins committed, and curbeth and hindereth those, that in health might have been committed. The flesh indeed is nourished by softness, but the spirit; by hardness: that is fed by delights and pleasures; this groweth by bitterness. And hereupon when a Religious man (as Ruffinus relates) prayed John the Anchorite, to free him of a certain Ague ; he answered him, truly thou desirest to have a very necessary companion cast out of doors: for, saith he, as clothes are washed with sope ; so is the mind purified by diseases. And the same may be averred of all kinds of crosses: For, is it not commonly seen, that the pleasures of the body are the poisons of the soul? heap riches and honors upon an evil man: you do but minister wine to him that hath a Feaver, saith Aristotle: Honey to one oppressed with choler: and meat ; to one troubled with morbus Cephaliacus, which, increaseth the disease, saith Plutarch. For as Noah was drunk with his own wine ; so the cup of prosperity hath intoxicated many a soul: and God hath no worse servants in our Land, then they that can live of their Lands, and care for nothing else.

Commonly, where is no want; is much wantonness. And as we grow rich in temporals, we grow poor in spirituals. Nabal cannot abound, but he must surfeit: Tertullus cannot be eloquent, but he must turn the edge of his wit against the Gospel. Many cannot have beauty, but they must love their faces more then their souls. We use God's blssings, as Jehu did Jehoram's messengers: David; Goliath's sword: We turn them against their owner and giver: and fight against Heaven with that health, wealth, wit, those friends, means, mercies that we received thence: abusing peace, to security: plenty; to ease: promises; to presumption: gifts; to pride: for commonly, so much the more proud, idle, secure, wanton, scornful, impenitent; by how much the more we are enriched, advanced, and blessed. And it is just with God to make us know what we had, by what we want ; But I proceed:

The enjoyment of the Worlds peace might add to my content; but, it will endanger my soul: how oft doth the recovery of the body, state, or mind, occasion a Relapse in the soul? Turn but the Candle, and, that which keeps me in, puts me out. The younger brother shall not have all his portion, lest he run Riot. All the life of Solomon was full of prosperity, & therefore we find, that Solomon did much forget God ; but the whole life of David had many enemies, & much adversity: and therefore we see by his penitential Psalms, and others, that David did much remember God: And indeed if God did not often visit us, we should serve him as the women of Tartary do their husbands: who marry, if they be absent but twenty days. But the fire of correction, eats out the rust of corruption. And as Vinegar with its sharpness, keeps flowers from corrupting: so their malice keeps our souls from festering. Bees are drowned in Honey, but live in Vinegar. Now if sweet meats breed surfeits, it is g • od sometimes to taste of bitter: it is good somewhat to unlade when the Ship is in danger by too liberal a ballast. I will tell you a Paradox: (I call it so because few will believe it, but it is true) many are able to say, they have learned to stand ; by falling: got strength ; by weakness. Tho burnt Child dreads the fire: and a broken bone well set, is faster ever after. Like Trees, we take deeper root ; by shaking: And like Torches, we flame the brighter for bruizing and knocking. God suffered Satan to spoil Job of his substance, • ob him of his Children, punish him in his body ; Yet mark but the sequel well; and you shall find, that he was crossed, with a blessing. As the Physician, in making of Treacle or Mithridate for his Patient, useth Serpents, Adders, and such like poison, that he may drive out one poison with another ; Even so our spiritual Physician is pleased to use the malice of Satan, and wicked men, when he tempereth us the cup of affliction, that hereby he may expel one evil with another; Yea, two evils with one ; namely, the evil of sin, and the evil of punishment ; and that both temporal and eternal.

Perhaps this biting plaster burneth thee, but it healeth thee. He suffers us to be afflicted, because he will not suffer us to be damned ; such is the goodness of our heavenly Father to us, that even his anger proceeds from mercy ; he scourgeth the flesh, that the spirit, may be saved in the day of Jesus Christ, 1 Corinthians 5.5. Yea, Joseph was therefore abased in the dungeon, that his advancement might be the greater. It is true, in our thoughts we often speak for the flesh, as Abraham did for Ishmael, O that Ishmael might live in thy sight! No, God takes away Ishmael and gives Isaac: he withdraws the pleasure of the flesh ; gives delight to the soul: crossing us in our wills, that he may advance our benefit. As it fared with Manasseh, whose Chain was more profitable to him then his Crown. The man sick of a burning Feaver, cries to his Physician for drink ; he pities him, but does not satisfy him he gives him proper Physic, but not drink. A man is sick of a Pleurisy ; the Physician lets him blood, he is content with it; the arm shall smart to ease the heart. The cov • tous man hath a pleurisie of riches: God lets him blood by poverty: let him be patient; it is a course to save his soul.

But we are so sensual, that no reason can prevail: We are sorry to lose the proper cause of our sorrow: we are like whining children, that will not stay until their Milk be cold; but must have it, though they be scalded with it. Yea, it fares with many, as with the Mother of Nero : let them be damned, so they may be dubb'd. But our Heavenly Father will do us good ; though we desire the contrary: Wherefore if he scourge us any way; so we bleed not: on till we bleed ; so we faint not: or till we even faint, so we perish not ; let us be comforted: for if the Lord prune his Vine, he means not to root it up: if he ministers Physic to our souls ; it is because he would not have us die in our sins: all is for salvation. What if Noah were pent up in the Ark ; since he was safe in it: what if it were his Prison ; since it was his Fort against the waters.

I might illustrate the point, and make it plain by sundry and divers comparisons. We know one nail drives out another: one heat; another: one cold; another: yea, out of admirable experience I can witness it, that for most constitutions, there is not such a remedy for a cold in the head, or extreme tenderness, as a frequent bathing it (especially the temples ) with cold water ; I can justly say, I am twenty years the younger for it. Yea, one sorrow drives out another: one passion; another : one rumour is expelled by another: and though for the most part, contraries are cured by contraries ; yet, not seldom will Physicians stop a lask with a purge: they will bleed a patient in the Arm ; to stop a worse bleeding at Nose. Again, in some Patients they will procure a gentle Ague ; that they may cure them of a more dangerous disease. Even so deals God with us: he often punisheth the worser part of man (saith Saint Jerome, ) That is, the body, state, or name ; that the better part, (to wit) the soul, may be saved in the day of judgment. Neither are chastisements any whit less necessary for the soul ; then medicines are for the body : many a man had been undone by prosperity ; if they had not been undone by adversity: they had perished in their souls ; if they had not perished in their bodies, estates, or good names. It is probable, Naaman's soul had never been cleansed ; if his body had not been leprous: but, his leprous flesh brought him to a white and clean spirit: and though affliction be hard of digestion to the natural man; yet the sheep of Christ know; that to feed upon this salt Marsh ; is the only preservative against the Rot: the experienced Christian knows, that it is good for the soul, that the body is sometimes sick: and therefore to have his inward man cured ; he is content his outward man should be diseased: and cares not so the sins of his soul may be lessened, though the soars of his flesh be increased. It is better (saith Saint Jerome ) to have a sick stomach, then a grieved mind. Yea, he desires with Saint Augustine, that God will send him any plague, rather then the plague of the heart.

And why is it not so with thee? I hope thou desirest thy souls safety above all; and thou knowest, the stomach that is purged, must be content to part with some good nourishment, that it may deliver itself of more evil humors. Of what kind soever thy sufferings be; it is doubtless the fittest for thy souls recovery; or else God (the only wise Physician ) would not appoint it. Now who would not be willing to bleed, when by that means an inveterate sickness may be prevented? Yea, it is a happy blood-letting which saves the life: which makes Saint Augustine say unto God; Let my body be crucified, or burnt, or do with it what thou wilt; so thou save my soul. And another: let me swim a River of boiling brimstone; to live eternally happy: rather then dwell in a Paradise of pleasure ; to be damned after death.

CHAP. 11. That it makes them humble.

8 EIghtly, that we may have an humble conceit of ourselves, and wholly depend upon God. We received the sentence of death in ourselves (saith the Apostle ) because we should not trust in ourselves, but in God, who raiseth us up from the dead, 2 Cor. 1.9. When Babes are afraid ; they cast themselves into the arms and bosom of their Mother. A Hen leading her chickens into the Sun ; they fall a playing with the dust, she may cluck them to her long enough, they will not come: But when they see the Kite, then they come without calling ▪ and so it fares with God's children, till afflictions come. The Prodigal never thought of his Father, till he wanted husks: The hemorrhoisse never made out to Christ, till all her money was gone. The widow that is left alone trusteth in God, saith the Apostle, 1 Tim. 5.5. who while she had an husband, leaned too much upon him. The poor man depends not upon the relief of others, until he finds nothing at home. Till our means is spent, we are apt to trust in uncertain riches ; but after, in the Name of the Lord, Zeph. 3.12. As a bore himself bold upon his forces, as being five hundred and fourscore thousand strong: till he was over-matched with an Army of a thousand thousand Ethiopians: this made him cry, Help us O Lord our God, for we rest on thee, 2 Chron. 14.

God crosses many times our likeliest projects, and makes the sinews of the arm of flesh to crack ; that being unbottomed of the creature ; we may trust in the living God, who giveth us richly all things to enjoy, 1 Tim. 6.17.

The people of Laish, because they wanted nothing, would have business with no man, Judge. 18.7. Where is no want, is much wantonness: and to be rich in temporals; hastens poverty in spirituals. The Moon is never eclipsed, but in the full : but the fuller she is, still; the more remote from the Sun. I thought in my prosperity (saith David ) I shall never be moved, But thou didst hide thy face, and I was troubled, Then turned I unto thee, &c., Psal. 30.6, 7, 8. It is high time to humble them, that do not find themselves to stand in need of God.

When a stubborn Delinquent, being committed, was no whit mollified with his durance, but grew more perverse then he was before; one of the Senators said to the rest, Let us forget him a while, and then he will remember himself: Loving Spaniels, the more they are beaten ; the more tractable, and gentle do they appear, and apply themselves more diligently to their Masters call.

The Heart is so hot of itself, that if it had not the Lungs as Fannes to blow wind upon it, and kindly moisture to cool it; it would soon perish with the own heat: and yet when that moisture grows too redundant, it again drowns the Heart. Who so nourisheth his servant daintily from his Child-hood; shall after find him stubborn. In prosperity we are apt to think ourselves men good enough, we see not our need of God: but let him send the Cross ; it confutes us presently, and shows us our nothingness. Even Saint Paul was sick of this disease: he began to be puffed up until the Messenger of Satan was sent to take him down, 2 Corinthians 12.7. And Saint Peter, Matthew 26.33. Though all men should forsake thee; yet I will never forsake thee; bravely promised: but, Peter, the same night, sware I know not the man; cowardly answered. It is one thing to suffer in speculation, and another; in practice.

It is a wonder to see, how the best men may be mistaken in their own powers: When our Savior propounds to James and John, Are ye able to drink of the cup that I shall drink of? And to be baptized with the Baptism that I shall be baptized with? Out of an eager desire of the honor, they are apt to undertake the condition: and answer accordingly, We are able, Matth. 20.22. But, alas poor men! no thanks to them that they were able to run away, (as they did) when their Master was apprehended. For, God must give us his daily bread to feed us, and his daily breath to quicken us, or we quickly perish: yet how common is it for men to brag and crack of what they can do! yea, one that hath but a wooden head, and a leaden heart: how will he help it out with a brazen face, and a golden hand! for, being as great in pride, as he is small in desert: he will keep a do in an audacious masterliness, as if with Simon Magus he would bear down all with large proffers. But this cannot be so pleasing to nature, as it is hateful to God. Neither can there be a worse sign of ensuing evil, then for a man in a carnal presumption to vaunt of his own abilities. How justly doth God suffer that man to be foiled ; purposely, that he may be ashamed of his own vain self-confidence!

When a great Prelate durst write, Ego et Rex meus, I and my King, the King subscribed in Act, Ego et servus meus, I and my slave: and quickly took down the main Mast of his Ambition: so will God do by all proud men, and make them know, that all their worthiness is in a capable misery: which he can soon▪do: for let him but make our Purses light, our hearts will soon grow heavy: at least, let him with that deprive us of his other blessings: we become as dust, coagulated, and kneaded into Earth by tears. And certainly, if God own such a man, he will quicken his sight with this Copris: Yea, he will leave him to himself, and let him fall into some foul sin, as he did Peter: And Saint Augustine is peremptory that it hath been profitable for proud men, to fall into some gross offense ; for they have not lost so much by their fall, as they have got by being down. It is better to be humble under sin, then be proud of grace. Of the two, to be a Pharisee, is worse, then to be a Publican: to be proud of good Endowments, is worse then to have neither pride nor good Endowments. Yea, in this case; the party is not only bettered, but others learn Humility thereby: for who can do other then yearn, and fear ; to see so rich and goodly a Vessel split, as David or Solomon was!

Again, it makes us pitiful, and compassionate to others: They (said Sophocles ) are usually the most compassionate to others, who have suffered miseries themselves. And what saith that Tyrian Queen? Evils have taught me to bemoan ; all that affliction makes to groan.

And lastly, the Devil hereby is cheated, who if he cannot beat us down to sin ; will blow us up with pride: he will undermine us; if he cannot overthrow us: like a most cunning Wrestler, who, if he cannot crush a man to the ground with plain strength ; he will lift him up, that he may give him the greater fall.

And nothing doth more advantage Satan then Pride: for first, a man shall never be a Proficient, that thinks himself already sufficient. Secondly, when he can poison our good works with Pharisaism ; he makes us by over-valuing them ; to lose them,

Confidence in God, doth only support us: without him we are like Vines unpropt, which on the Earth do crawl, And suppose a man is exempt from many vices ; yet, he is not beholding to himself for it: Lord, saith Saint Augustine, thou hast forgiven me those sins which I have done, and those sins which only by thy grace I have not done: they were done in our inclination to them, and even that inclination needs God's mercy, and that mercy he calls pardon. If we escape temptation ; it is his mercy: if we stand in temptation ; it is his mercy: if our wills consent not ; it is his mercy: if we consent, and the act be hindered, it is his mercy: if we fall and rise again by repentance ; all is his mercy. Neither are we sufficient of our selves, to think, much less to speak, least of all, to do that which is good, 2 Cor. 3.5. We have no good. we do no good ; but we may, we must thank grace for it: which is all in all. Ye can bear no fruit (saith our Savior ) except ye abide in me: John 15.4. Yea, more expressly, without me can ye do nothing, Verse 5.

So that we cannot put too much trust in him, not too little in our selves. O God, let me ever be humbly dejected in the sense of mine own insufficiency: let me give all the glory to thee, and take nothing to my self, but my infirmities ; lest it fare with me, as it did with that Armenian, Tigranes by name, who being encamped upon a Hill, with four hundred thousand men, and discovering the Army of the Romans, being not above fourteen thousand marching towards him: made himself merry with it, saying, Yonder men are too many for an Ambassage, and too few for a Fight: when before the Sun-set, he found them enough to give him the chase, with infinite slaughter. And pride seldom speeds better: especially if Hezekiah's heart be lift up, God will pull him down again.

By this time we see, that there is danger in being without dangers: that self-confidence is pride without wit: that the best minds troubled yield inconsiderate motions: that as water violently stirred sends up bubbles ; so the vanities of our hearts, and our most secret and hidden corruptions (as dregs in a glass ) show themselves when shaken by an injury, though they lay hid before. And so the pride of man is beaten down, as Job speaks, Job 33.17. The sharp water of affliction quickens our spiritual sight. So proud are we by nature, that before we come to the trial, we think that we can repel the strongest assault, and overcome all enemies by our own power ; but when we feel ourselves vanquished and foiled by every small temptation, we learn to have a more humble conceit of our own ability, and to depend wholly on the Lord: as is set down, Deut. 8.2. & 13.3. to the end. We esteem our Inches, Elles ; till, by trial of evils, we find the contrary: but then alas, how full of feebleness is our body: and our mind of impatience? If but a Be sting our flesh, it swells: and if but a tooth ache ; the Head and Heart complain. How small trifles make us weary of ourselves? What can we do without thee? Without thee, What can we suffer? If thou be not (O Lord ) strong in our weakness; we cannot be so much as weak; we cannot so much as be. Yea, self-conceit, and desire of glory, is the last garment that even good men lay aside: Pride is the in most coat which we put on first, and which we put off last; but sore affliction will make us give all to him, of whom whatsoever we have, we hold. And we cannot ascribe too little to ourselves, nor too much to him, to whom we owe more then we can ascribe.

Are we then molested with this guest? and would we be rid of him? return we when we smart, to him that smiteth us, and not think to gain by standing out: The Bird in the gin, the Fish upon the hook, the faster she strives, the firmer she sticks. The Child under his Fathers rod, the more he struggles, the more stripes he gets.

God will not give his over, till he hath broken their stomachs, and made them kiss that rod, which the wicked bite: so, adding impatience to their impenitence, and passive disobedience to their active. And when he hath brought us to this, the greater submission, the more grace: if there be one hollow in the valley lower then another, thither the waters gather. And the more lowly we are in our own eyes, the more lovely we are in God's: the more despicable in our selves, the more acceptable in him. O that we could be but as lowly, as we are unworthy. If then I be not humbled enough, let me want the peace or plenty I have: and so order my condition and estate, that I may want anything, save my self.

CHAP. 12. How it makes them conformable unto Christ their head.

NInthly, that we may be conformable to Christ our head, and like our elder Brother, who was consecrated through afflictions, reviled, buffeted, spit upon, crucified, and what not? For the Scribes were against him, the Pharisees against him, the Rulers banded themselves against him, the Atheists against him, Herod and all the spiteful and envious Jews against him: whose birth was mean, whose life was contemptible, and whose death was ignominious. Yea, his Palace was a Stable: his Courtiers; Beasts: his Chair of State; a Manger: his Royal robes; a few rags: No Bels ring, no Bonefires proclaim his brith through the populous streets: no great Ladies came to visit his Mother. And answerable to his ingress into the world; was his progress in it; and his egress out of it. And we must suffer with him, that we may be also glorified with him, Rom. 8.17. When the Jews offered Jesus, Gall and Vinegar, he tasted it, but would not drink: he left the rest for his Church, and they must pledge him. Whosoever (saith our Savior ) beareth not his cross, and cometh after me, cannot be my Disciple, Luke 14.27. For hereunto are ye called, saith Saint Peter, For Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Peter 2.21. Again, The Disciple (saith Christ ) is not above his Master ; but whosoever will be a perfect Disciple shall be as his Master, Luke 6.40. Yea, Saint Paul made this the most certain testimony and seal of his Adoption h • re, and glory • fterwards; his words are these, having delivered, that the spirit of God heareth witness with our spirits, that we are the children of God: and ••• ving added, If we be children, we are also heirs, even the heirs of God, and heirs annexed with Christ: if so be that we suffer with him, that we may also be glorified with him ; making suffering as a principal condition annexed ; which is as if he had said, it is impossible we should be glorified with him, except we first suffer with him, Rom. 8.16, 17. Whereupon having in another place reckoned up all privileges which might minister unto him occasion of boasting ; he concludeth, that what things were gain unto him, those he accounted loss for Christ, that he might know the fellowship of his sufferings, and be made conformable to his death, Phil. 3.10.

So that as he bare his cross, before he wore his crown, and began to us in the cup of his Fathers displeasure: so we must pledge him our part, and fill up that which is behind of his sufferings, Colos. 1.24.

Whence the Church (which is mystical Christ, 1 Cor. 12.12.) is called God's threshing-floor, Isa. 21.10. A Brand taken out of the fire, Zach. 3.2. compared to Noah's Ark, which was tossed to and fro upon the waves ; to Moses Bush burning with fire, Exod. 3.2. to the stones of the Temple, which were first hewn in the Mountain, before set in the building: And set forth by that white Horse in the Revelation ; that is ever followed and chased by the Red: Apoc. 6.2, 4. by the sacrifices of the Law, which were to pass the fire, ere accepted, Rom. 12.1.

So that there is no Heaven to be had without touching upon Hell coasts: as the Calendar tells us, we come not to Ascension-day, till the Passion-week be past. Suffering is the way to reigning: Through many tribulations must we enter into the Kingdom of Heaven, Acts 14.22.

And indeed, who would not be ambitious of the same entertainment, which Christ himself had? Godfrey of Boloigne refused to be crowned in Jerusalem with a Crown of Gold, because Christ his Master had in that place been crowned with a Crown of Thorns. It was told a poor Martyr in Queen Mary's days for a great favor forsooth; that he should put his leg in the same hole of the Stocks that John Philpot had done before. And yet thy sufferings, as they are nothing to what thy sins have deserved ; so they are nothing to what thy Savior hath suffered: for he endured many a little death all his life long, for thy sake; and at length, that painful and cursed death of the cross. To say nothing of the soul of his sufferings, which his soul then suffered, when he sweat clo • s of blood in the Garden.

Now why must we pledge our Savior, and sill up the measure of his sufferings? Not, that Christ's sufferings are incomplete: nor, to satisfy God's justice for sin; for, that's done already, once for all ; by him who bare our sins in his body on the Tree: the just suffering for the unjust, and indenting for our freedom ; as the Articles of Agreement fi • lie and fairly drawn out by himself declare, John 3.15, 16. and 18.8. And God's Acquittance, which we have to show under his own hand, Mat. 3.17.

Neither doth God afflict his Church for any delight he takes in their trouble: for he afflicts not willingly, Lament. 3.33. Ier. 31.20. Isa. 63.9. Nor yet to show his sovereignty, Isai. 45.9. Rom. 9.29, to 24.

Nor, lastly, is it merely for his own glory, without any other respect: but out of pure necessity, and abundant love to us; as, the Reasons both before and after, show.

Again, by suffering ; we become followers of our Brethren, who went before us. Brethren, (saith Saint Paul ) ye are become followers of the Churches of God, which in Judea are in Christ Jesus, because ye have also suffered the same things of your own Country-men, even as they have of the Jews, 1 Thess. 2.14▪ It was the lot of Christ, and must be of all his followers, to do good, and to suffer evil. Wherefore let us be exhorted in the words of Saint Peter, to rejoice in suffering, forasmuch as we with all the Saints, are partakers of Christ's sufferings, that when his glory shall appear, we may be glad and rejoice, 1 Pet. 4.13.

And what greater promotion can flesh and blood be capable of, then a conformity to the Lord of glory ? Christ wore a Crown of Thorns for me; and shall I grudge to wear this Paper-cap for him? said John Hus, when they put a Cap upon him that had ugly Devils painted on it, with the Title of Heresy. Never did Neck-kerchief become me so well as this Chain (said Alice Drivers ) when they fastened her to the Stake to be burnt. And what said a French Martyr, when a Rope was pur about his fellow? Give me that Gold Chain, and dub me a Knight of that Noble Order.

CHAP. 13. That it increaseth their faith

10 TEnthly, because the malice of our enemies serves to increase our faith for the time to come, when we consider how the Lord hath delivered us formerly God hath delivered me (saith Paul ) out of the mouth of the Lion, (meaning Nero ) and he will deliver me from every evil work, and will preserve me unto his heavenly Kingdom, 2 Tim. 4.17, 18. When Saul tells David, Thou art not able to go against this great Philistine to fight with him, for thou art a boy, and he is a man of war from his youth ; What saith David, Thy servant kept his fathers Sheep, and there came a Lion, and likewise a Bear, and took a Sheep out of the flock, and I went out after him and smote him, and took it out of his mouth, and when he rose against me, I caught him by the beard; and smote him, and slue him: so thy servant slue both the Lion and the Bear. Therefore, (mark the inference) this uncircumcised Philistine shall be as one of them; Yea, (saith he) the Lord that delivered me out of the paw of Lion, and out of the paw of the Bear, he will deliver me out of the hands of this Philistine, 1 Sam. 17.33, to 37. Observe how confidently he speaks.

That Tree is deepest rooted in the Earth, which is most shaken by the winds ; and they weak usually, that are planted in pleasant Valleys: so the Tree of Faith the more it is shaken with the violent storms of trouble, the faster it becomes rooted by patience. Alexander being trained up in huge and mighty enterprises ; when he was to fight with men, and beasts, haughty enemies and huge Elephants ; said, Lo, a danger somewhat equivalent to my mind. He can never be a good Soldier, that hath not felt the toil of a battle: Ease and plenty made Hannibal say, he brought men into Campania ; but carried women out again. Yea, the more deliverances David had ; the greater was his faith: for, after the Lord had delivered him often out of extreme exigence, namely, from this great Goliath, the cruelty of Saul, the unnatural insurrection of Absalom, and the unjust curses of Shimei, he was able to say, I trust in God, neither will I fear what fl • sh can do unto me, Psal. 56.4. And in Psal. 3. I will not be afraid for ten thousand of the people that should beset me round about, Vers. 6. And in Psal. 18.29. By thee I have broken through an host, and in thy Name I will leap over a wall. His experience had made it so easy to him, that it was no more then a skip or jump. We men indeed therefore shut our hands, because we have opened them; making our former kindnesses arguments of sparing afterwards: but contrarily, God therefore gives, because he hath given; making his former favors arguments for more: It is David's only argument, Psal. 4. Have mercy upon me (saith he) and hearken unto my prayer, Why? Thou hast set me at liberty, when I was in distress, Vers. 1. I might likewise here show from 2 Chron. 20.29. Phil. 1.12, 13, 14. how the delivering of some increaseth the faith of others: but I pass that.

That we may live by faith, and not by sense ; he first strips us of all our earthly confidence, and then gives us victory, and not before: lest he should be a loser in our gain, his help uses to show itself in extremity : he that can prevent evils, conceals his aid till dangers be ripe, and then he is as careful, as before he seemed connivent. Daniel is not delivered at the beginning of his trouble, he must first be in the Lions den, and then he finds it. Those three Servants, Dan. 3.26. are not rescued at the Ovens mouth : in the Furnace ; they are. That is a gracious and well tried faith, that can hold out with confidence to the last: Like Abraham, who is said to hope against hope, Rom. 4.18. which, with God, is a thing much set by: Yea, such he accounts his Champions, and Worthies. Whence it is, many are trained up in trouble all their days, as it fared with David: for as a Bear came to David after a Lion: and a Giant ; after a Bear: and a King after a Giant: and Philistines ; after a King: and all to make him more hardy and confident in his God; so, when they that are intended for Christ's Champions, have fought with the Devil, and their own lusts ; they shall fight with envy: when they have fought with envy, they shall fight with poverty: when they have fought with poverty ; they shall fight with infamy: when they have fought with infamy ; they shall fight with sickness: and after that; with death. Like a Labourer that is never out of work: and this not only proves ; but mightily, improves their faith: And indeed, till we have been delivered out of a lesser trouble; we cannot trust God in a greater. Resembling that peasant, who would trust God upon the Land ; but not upon the Sea: where should be but an inch-bord between him and death.

To hear a man in his best health and vigor, to talk of his confidence in God, and assurance of divine favor ; cannot be much worth: but if in extremities, we can believe above hope, against hope ; our hope is so much the more noble, as our difficulties are greater. For Jairus to believe that his sick daughter should recover ; was no hard task: but Christ will screw up his faith to believe she shall again live, though he sees with his eyes she is fully dead. When we are in heavy Agonies, and feel a very hell in our conscience ; then to apprehend mercy: when with Jonah in the Whales belly, we can call upon God in faith, and see one contrary in another; in the very depth of Hell; Heaven: in the very midst of Anger; Love: When with the woman of Canaan, Matth. 15. we can pick comfort out of the reproachful name of Dog: and when nothing but war appears in God's face ; then by faith to pierce through all the thick clouds, and behold the sweet sun-shine of God's favor, and grace in Christ; Heb. 11. 1. we are believers indeed.

And he, saith Saint Bernard, is to be reputed constant whose mind taketh fresh courage in the midst of extremities: Like the Palm-tree, which groweth so much the higher and stronger, and more fruitful ; by how much the more weight it hath hanging upon it.

Not that the strongest faith is free from doubting: for, let a man look down from the top of the strongest steeple, admit the Battlements be bresthigh, and he is sure he cannot fall ; yet a kind of fear possesses him. And well is it for us, that our assurance is mixed with doubting: Since the one makes us live, as though there were no Gospel: the other; to die, as if there were no Law.

The Lion seems to leave her young ones, till they have almost killed themselves with roaring and howling, but at last gasp she relieves them, whereby they become the more courageous. When the Prophet could say, Out of the depths have I cried unto thee ; instantly follows (and not till then) the Lord heard me : the Lord saw him sinking all the while, yet lets him alone till he was at the bottom. Every main affliction is our Red-sea, which while it threats to swallow, preserves us: now when it comes to a dead lift, (as we say) then to have a strong confidence in God ; is thankworthy. Hope in a state hopeless, and love to God under signs of his displeasure, and heavenly mindedness in the midst of worldly affairs and allurements, drawing a contrary way; is the chief praise of faith: to love that God who crosseth us, to kiss that hand which strikes us, to trust in that power which kills us ; this is the honorable proof of a Christian: this argues faith indeed. What made our Savior say to that woman of Canaan, ô woman, great is thy faith! but this; when neither his silence, nor his flat denial could silence her? Matth. 15. It is not enough to say, God is good to Israel, when Israel is in peace and prosperity, and neither feels nor wants anything: but God will have us believe that he is good, when we feel the smart of the rod, and at the same time, see our enemies (the wicked) prosper. It best pleaseth him when we can say boldly with Job, Though he kill me, yet will I trust in him, When our enemies are behind us, and the Red-sea before us, then confidently to trust upon God; is much worth. When we are in the barren Wilderness almost famished, then to believe that God will provide Manna from Heaven, and water out of the Rock ; is glorious: when with the three Children, we see nothing before us, but a fiery Furnace ; to believe that God will send his Angel to be our deliverer, this is heroical, Dan. 3.20. And those which are acquainted with the proceedings of God, well know; that, cherishing ever follows stripes, as cordials do vehement evacuations, and the clear light of the morning ; a dark night: yea, if we can look beyond the cloud of our afflictions, and see the sun-shine of comfort on the other side of it; we cannot be so discouraged with the presence of evil, as heartened with the issue. Chear up then, thou drooping soul, and trust in God, whatever thy sufferings be; God is no tyrant, to give thee more then thy load: and admit he stay long, yet be thou fully assured he will come at length. In thee do I trust (saith the Psalmist ) all the day: He knew that if he came not in the Morning, he would come at Noon: if he came not at Noon, he would come at Night: at one hour of the day or other he will deliver me: and then, as the Calm is greater after the Tempest then it was before; so my joy shall be sweeter afterwards then it was before ; The remembrance of Babylon will make us sing more joyfully in Zion. If then I find the Lord's dealing with me to transcend my thoughts ; my faith shall be above my reason, and think, he will work good out of it, though I yet conceive not how.

CHAP. 14. That it increaseth their joy and thankfulness.

11 BEcause our manifold sufferings and God's often delivering us, doth increase our joy and thankfulness, yea, make after-blessings more sweet; By this we have new Songs put into our mouths, and new occasions offered to praise the Author of our deliverance. When the Lord brought again the captivity of Zion ; (saith David in the person of Israel ) we were like them that dream, (meaning the happiness seemed too good to be true) Then were our mouths filled with laughter, (saith he) and our tongues with joy, the Lord hath done great things for us whereof we rejoice, Psal. 126.1, 2, 3, 4. And how could their case be otherwise; when in that miserable exigent, Exod. 14. they saw the Pillar remove behind them, and the Sea remove before them, they looking for nothing but death? Is any one afflicted? I may say unto him as that Harbinger answered a Nobleman complaining that he was lodged in so homely a Room ; You will take pleasure in it, when you are out of it: For the more grievous our exigent, the more glorious our advancement. A desire accomplished delighteth the soul, Prov. 13.19. We read how that lamentable and sad Decree of Ahasuerus, through the goodness of God, was an occasion exceedingly to increase the Jews joy and thankfulness, insomuch that (as the Text saith) the days that were appointed for their death and ruin, were turned into days of feasting and joy, and wherein they sent presents every man to his neighbor, and gifts to the poor, Esther 9.17, 22, to 28. And this joy and thankfulness was so lasting, that the Jews cease not to celebrate the same to this day. God's dealing with us is often harsh in the beginning, hard in the proceeding, but the conclusion is always comfortable. The joy of Peter and the rest of the Church was greater after he was delivered out of Prison by the Angel, Acts 12. And the joy of Judith and the rest of Bethulia, when she returned with Holofernes head ; then if they never had been in distress, Judith 13. The Lord deprives us of good things for a time, because they never appear in their full beauty, till they turn their backs and be going away. Again, he defers his aid on purpose to increase our desires before it comes, and our joy, and thankfulness when it is come: to inflame our desires, for things easily come by, are little set by: to increase our joy, for that which hath been long detained ; is at last more sweetly obtained: What (think we) did he that was born blind think, when his eyes were first given him▪ How did he wonder at Heaven & Earth, the strange & goodly varieties of all the Creatures, and chearfulnes of the light! everything did not more pleas, then astonish him. Lastly, our thankfulness: for, suddenly gotten; suddenly forgotten: hardly gotten ; hardly forgotten: Philoxenus was wont to say, it will taste sweeter, if it cost me sweetly. We love that dearly, that cost us dear. As Mothers love their children, more tenderly then Fathers ; because they stood them in more, Abraham's child at an hundred years of age, was more welcome then if he had been given at thirty: And the same Isaac had not been so precious to him, if he had not been as miraculously restored, as given ; his recovery from death made him more acceptable: The benefit that comes soon and with ease, is easily contemned: long and eager pursuit endears any favor: The Wise men rejoiced exceedingly, to find the Star: The Woman to find her piece of Silver: The Virgin Mary, to find her and our JESUS: CHRIST, always returns with increase of joy: He may absent himself for a time, but he intends it only as a preparative ; to make us relish that sweet food the better: he may keep us fasting, but it is on purpose, that our trial may be perfect, our deliverance welcome, our repentance glorious ▪ Yea, the delivering of some, increaseth the joy of others, and causeth them to praise God for, and rejoice in their behalf that are delivered, Acts 12 14. We never know the worth of a benefit so well, as by the want of it: want teacheth us the worth of things most truly. Contraries are the best Commentaries upon each other, and their mutual opposition ; is the best exposition. Oh how sweet a thing is peace to them that have been long troubled with wars and tedious contentions! The thunder of the Cannon, is the best Rhetoric to commend it to us. How sweet is liberty to one that hath been long immured within a case of walls! A very Bird, never chants it so merrily, as when she is is got loose into the open air, having been long encaged. How dear a jewel is health to him that tumbles in distempered blood! For then only we begin to prize it, when we have lost it. Let a man but fast a meal or two, ô how sweet is brown bread! though it would not down before. Yea, when Darius in a slight, had drunk puddle water, polluted with dead carcaces ; he confessed never to have drunk anything more pleasant: the reason was, he always before used to drink ere he was a thirst. We are never so glad of our friends company, as when he returns after long absence, or a tedious voyage. The nights darkness makes the light of the Sun more desirable; and brings of it Letters of commendations. A calm is best welcome after a tempest, &c.

Yea, what serves others sorrows for, but to increase our joy and thankfulness? Thou hast eyes ; ask the blind, whether that be not a blessing? Thou hast ears, ask the deaf, whether that be not a great blessing? Thou hast a tongue ; what thinks the dumb of that? Thou hast feet, hands, health, liberty, life, reason, &c. is all this nothing? Yea, others bleed; we sleep ; others beg, we abound: others starve, we surfeit: others groap in the dark, our Sun still shines: and shall not we rejoice and be thankful? Bless (saith our Savior ) when ye are cursed: and shall not we bless, when thus blessed? Yet woe is me, we forfeit many of God's favors, for not paying that easy Rent of thankfulness: like those nine, Luk. 17.12, to 19. we are more apt to pray, then to give thanks: because we are more sensible of our own wants, then of God's glory. We can open our mouths when we want anything, either to pray, or at least to murmur: and why should not our thanksgivings, be as frequent as our blessings are? The L • pers voice was not more loud in his suit, then in his thanks. It were happy for us Christians, if we could but learn of this Samaritan.

And thus we see, that good things then appear of most worth, when they are known in their wants: When we have lost those invaluable comforts which we cannot well be without; the mind hath time to recount their several worths: and the worths of blessings appear not till they are vanished.

No wonder then that our estates and conditions are so variable, like the face of the Heavens, or the Sea ; or like the weather about Michaelmass, which is now fair, and presently again foul ; or rather the hard Winter, which for one fair Sun-shine day, hath oftentimes ten, • oul: For God sees that it is very good for us: for as seeds that are deepest covered with snow in Winter, flourish most in the Spring, or as the wind, by beating down the flame, raiseth it higher, and hotter: and as when we would have some fires flame the more; we sprinkle water upon them: even so when the Lord would increase our joy and thankfulness, he allayeth it with the tears of affliction: misery sweeteneth joy; yea, the sorrows of this life shall (like a dark veil) give a luster to the glory of the next; when the Lord shall turn this water of our earthly afflictions into that wine of gladness, wherewith our souls shall be satiate forever. We deceive ourselves to think on earth, continued joys would please; Plenty of the choicest dainty is no dainty. When Pearls grew common at Rome, they wore them on their shoes, and they had much ado to save themselves out of the dirt, as Tertullian speaks. Nothing would be more tedious then to be glutted with perpetual jollities : were the body tied to one dish always, though of the most exquisite delicates that it could make choice of; yet after a small time, it would complain of loathing and satiety: and so would the soul ; if it did ever Epicure itself in joys. I know not which is the more useful: Joy I may choose, for pleasure ; but adversities are the best for profit: I should without them want much of the joy I have. Well then, art thou vexed, persecuted, and afflicted by some cruel and malicious Saul? and is it grievous to thee for the present? Why, that which hath been hard to suffer, is sweet to remember: at last our Songs shall be louder then our cries.

CHAP. 15. How it increaseth their spiritual Wisdom.

12 OUr sufferings make us teachable, and increase in us spiritual Wisdom. He delivereth the poor in his affliction, and openeth their ear in trouble, Job 36.15. And again, He openeth the ears of men, even by their corrections, Job 33.16. We are best instructed, when we are most afflicted. Paul's blindness took away his blindness, & made him see more into the way of life, then could all his learning at the feet of Gamaliel. And what saith Naaman upon the cleansing of his Leprosy? Now I know there is no God in all the Earth, but in Israel. O happy Syrian that was at once cured of his Leprosy, and his misprision of God. The prodigal son regarded not his Fathers admonition, so long as he enjoyed prosperity: when we smart not ; we believe not: & God is not feared; till felt: but that which makes the body smart, makes the soul wise. It is good for me (saith David ) that I have been afflicted: that I may learn thy Statutes. We grow wise by evils, whereas prosperity besots us. Even to lose is some ways profitable ; it makes a man wary. Yea, St. Basil calls want & penury, the inventor of all Arts: And St. Augustine, the Mistress of all Philosophy. The best wisdom is dearest bought: Algerius the Martyr could say out of experience, he found more light in the dungeon, then without in all the World.

The Scottish King, prisoner in Mortimers hole, learnt more of Christ, then in his Palace he could all his life. Gaspar Olevianus a Germane Divine says, I never learned how great God was, nor what the evil of sin was, to purpose; till this sickness taught me. There is a great deal of difference, saith Luther, between a Divine in outward pomp; and a Divine under the cross: neither could he understand some Psalms, till he was in affliction: the Christ's-cross is no letter, yet it taught him more learning then all the letters in the row. The cross opens men's eyes; as the tasting of honey did Jonathan's. Yea, what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food, and rest, or by adding of stripes?

That Beef-brained Fellow in Scaliger, had his ear bored with thunder: when nothing else would do it. Yea (saith Molineus ) Boniface his silly reasons for the Popes Supremacy, did well enough, being propounded with a sword in the hand. Even as the Clay with Water, and the Iron with fire, are made pliable and apt to receive impression from the workman ; even so when we are soaked in the floods of sorrow, and softened in the fire of affliction, we are aptest to receive the impression of God's Law into our hearts, when he speaks unto us by his Ministers. If the Lord breaks us in pieces with the Plough of his Justice, then let the Seedsmen (his Ministers ) sow the seed of his Word ; we shall receive it through the surrows of our ears, into the ground of our hearts, and grow up in wisdom, and saving knowledge. Or when the hard heart is grown'd to powder between the upper and the nether Milstone of the two Tables ; it will see, and embrace that counsel, which before it slighted. We hear, and read much, of the corruption of our natures, odiousness of our sins, necessity of a Savior, sweetness of God's love in Christ, &c. but we never fully apprehend these things, or taste how good the Lord is, till some sharp affliction comes. A man knows not where his house is ill covered t • ll Winter: Crosses are like pinching Frosts, that will search us: we learn to know ourselves by that w • suffer.

Yea, Affliction so brings down our stomachs, that we can see even matter of thankfulness, where our former pride sound matter of complaining. And that which formerly had no more taste then the white of an Egg (viz. the glad tidings of the Gospel) is now such a spectacle of unspeakable mercy, as ravisheth our souls with admiration.

Many a good word is even spilled upon us, till God sets it on with his Rod: Naomi will not look home-ward, nor we Heaven-ward, till the Almighty have dealt very bitterly with us. Zipporah falls presently to circumcizing her son, when she sees her husbands life lies upon it.

Were it not for temptations, we should be concealed from ourselves: like the enchanted Ass in Lucian, which returned to his proper shape again when he saw himself in a Looking-glass. So long as we prosper, like those wives in Jeremiah, Chap. 44.17, 18. We judge of things by their events, and raise our confidence according to the success we have: and so bless ourselves, without being blest of God ; like the Thief that applauded himself for merciful, because he had never killed any ; and yet rather then lose a Ring, he would cut off the Travelers finger ; but strong affections will give credit to weak reasons. O how blind and partial are we, before affliction hath humbled us! even so stupid, that Narcissus -like, we are enamored of our our own shadows: bragging, we discharge a good conscience, when indeed we discharge it quite away: and this righteousness in opinion, is almost the only cause of all unrighteousness.

Before want came, poverty was more contemptible then dishonesty: but now, it is disgraceful to none except Fools and Knaves. Then we could censure things indifferent, and pass by heinous crimes: now we are able to distinguish them, and so, judge righteous judgment. Before trouble came, we were either ungrounded in the principles of Religion, or unconscionable in the practice and by virtue of our mother-wit, could post and pass sin from our selves, unto some other; as Adam laid the fault upon Eve his wife, she upon the Serpent, and the Serpent upon God, Or excuse, or extenuate it: which (saith Fabius ) is to double it.

As for original corruption, that never troubled us, which now we bewail as the Mother, and Nurse of all the rest: thinking it worthy our sighs, yea, of our tears, and not without need: it being the great wheel in the Clock, that sets all the wheels a moving: while it seems to move slowest. Though not one of a hundred taketh it sufficiently to heart: as not seeing the evil of it. But never did any truly and orderly repent, that began not here: esteeming it the most foul, and hateful of all, as David, Psal. 51.5. and Paul crying out of it, as the most secret, deceitful, powerful evil, Rom. 7.23, 24. And indeed, if we clearly saw the foulness, and deceitfulness of it, we would not suffer our eyes to sleep, nor our eye-lids to slumber, until a happy change had wrought these hearts of ours, (which by nature are no better then so many Sties of unclean Devils ) to be habitations for the God of Jacob.

Apt we were to measure our own good by another's want of it, and to sco • f at others infirmities: but now; other men's sins shall rather be the subjects of our grief, then of our discourse. Before fear of the law; shame of men, and such like base ends bare the greatest sway with us: yea, to please men, we could be like certain Pictures, that represent to divers beholders, at divers stations, divers forms: but now it is enough to regulate our thoughts, words and actions, that God seeth: and indeed where are brains; there needs no more. We read that Paphnutius converted Thais, and Ephron another famous Strumpet from uncleanness, only with this argument; That God seeth all things in the dark, when the doors are fast, the windows shut, the curtains drawn.

Before, too much devotion was made an argument of too little discretion: and mischief called virtue ; when it was happy in the success: as with the Papists, the ostentation of the prosperity of their estate, is the best demonstration of the sincerity of their Religion: yea, and think also they have clipt the wings of prosperity (as the Athenians did the wings of Victory ) that she cannot fly away. Before; we thought drinking and jovial company, the best receipt to drive away sadness: but now, nothing like living well, as an Heathen hath confessed. Once we thought Earth Heaven ; but now we apprehend the World, and glory thereof to be (like a beautiful Harlot ) a Paradise to the eye, a Purgatory to the soul.

Yea, he that before was indifferent in nothing but conscience, and no cause so bad, but he would undertake it for gain, or glory; & think it well done: As Satan prevails chiefly by deception of our reason, whereby we mistake virtue for vice, and vice for virtue: wherein he imitates Hannibal, who having overcome the Romans, put on their Armor, and so his Soldiers being taken for Romans, won a City by that policy: and to this purpose, what stone so rough, but he can smooth it? What Stuff so pitiful ; but he can set a gloss upon it? Like a Bear, he can lick into fashion, the most misshapen and deformed lump: or like a Dog, heal any wound he can reach with his tongue: yea, what golden Eloquence will he whisper in our ear? What brazen impudence? What subtle shifts? What quaint qnircks? What cunning conveyances? What juggling, shuffling, and packing will he use, to make any sin feazable? (like the Hare, which if she dare not trust to her speed, she will try the turn;) and so on the contrary to discourage us in good ; showing each thing as it were in triangular Glasses among the Opticks, which will represent a way so foul, so deep, that 'tis impassable ; as if it were all covered with Tapistry. But as he pleads now with Eloquence, so when he sees his time, he will speak with Thunder. Even such a man I say now, hath his eyes opened to discern good and evil, when God speaks, and when Satan ; for God's chastisements are pills made on purpose, to clear the sight: and virtue if it be clearly seen, moves great love and affection as Plato speaks. Yea, when to our cost, we can ( Adam -like) see good from evil clearly; the subtle Serpent can deceive no longer: whereas before, we were easily deceived, and led away with the multitude, into innumerable errors. Yea, if the fish did know of the hook, or the bird did but see the net, though they have but the understanding of fishes, and birds ; yet they would let the bait alone, fly over the net, and let the Fowler whistle to himself.

Thus God's corrections, are our instructions: his lashes, our lessons: his scourges, our schoolmasters: his chastisements, our advertisements. And commonly the soul waxeth, as the body wayneth, & is wisest to prescribe, when the bones and sinews are weakest to execute: neither do we hereby become wise for our own souls good only, but affliction makes us wise and able to do others good also that are in any the like affliction. Blessed be God (saith Saint Paul ) which comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God, 2 Cor. 1.4. Yea, the whole Church, and every particular member thereof have their wisdom and knowledge improved, even by their greatest enemies. If Arius and Sabellius had not vexed the Church ; the deep mysteries of the Trinity had not been so accurately cleared by the Catholic Doctors. Subtil Arguments well answered, breed a clear conclusion: Heresy makes men sharpen their wits the better to confute it; as Wormwood though it be bitter to the taste, yet it is good to clear the Eyes: yea, further, the very storms of persecution make us look to our Tackling; Patience: and to our Anchor; Hope: and to our Helm; Faith: and to our Card ; the Word of God: and to our Captain; Christ: whereas security, like a calm, makes us forget both our danger and deliverer. Experience is the best Informer, which makes Martin Luther say, When all is done: tribulation is the plainest and most sincere Divinity. And another, most emphatically (showing that knowledge is in many respects cumulative, as well as original ; like water, that besides his own spring-head, is fed with other springs and streams ) That, Prayer, Reading, Meditation, and Temptations ; make a Divine. So that to be altogether exempt from misery, is a most miserable thing.

CHAP. 16. How it increaseth their Patience.

13 BEcause the malice of our Enemies makes for the increase of our patience, We rejoice in tribulation, saith Saint Paul, knowing that tribulation bringeth forth patience, Rom. 5.3. My Brethren, saith Saint James, count it exceeding joy when ye fall into divers temptations, knowing that the trial of your faith bringeth forth patience, Jam, 1.2, 3 Thus the malice of our enemies doth both prove and improve our patience: see it exemplified in Job and David, whose practice doth most excellently confirm this point; you know Job was not so miserable in his afflictions, as happy in his patience, Job 31.35, 36, 37. And David after he had been so many years trained up in the School of affliction, and exercised with continual sufferings from innumerable Enemies of all sorts ; became a wonder of patience to all succeeding ages: as take but notice of his carriage towards Shimei, and you will say so; when this his impotent subject cursed and cast stones at him, and all his Men of War: called, him Murderer, wicked man, &c. he was so far from revenging it (when he might so easily) or suffering others; that you shall hear him make that an argument of his patience, which was the exercise of it: Behold my son (saith he) which came forth of my bowels, seeketh my life, how much more now may this Benjamite do it? 2 Sam. 16.11. The wickedness of an Absalom may rob his Father of comfort, but shall help to add to his Fathers goodness: it is the advantage of great crosses, that they swallow up the lesser. One man's sin cannot be excused by another's: the lesser; by the greater: if Absalom be a Traitor, Shimei may not curse and rebel ; but the passion conceived from the indignity of a stranger, may be abated by the harder measure of our own.

Indeed in the provocation of Nabal ; he had his lesson to seek: but even that slip made him stand the faster afterward. And Paul being taken upon the sudden, reviled God's High-priest: but he soon checked himself for it, Acts 23.3, 5. A weak heart faints with every addition of succeeding trouble, perhaps is like that Maid in Scaliger, who swoonded at the sight of a Lily: but the strong recollects itself, and is grown so skillful that it bears off one mischief with another. As in the Fable,

So, what a degree of patience have some men attain'd unto? What a load of injuries can some Christians digest, that have been frequent in sufferings, and long exercised in the School of affliction? Not that they bear them out of baseness or cowardliness, because they dare not revenge ; but out of Christian fortitude, because they may not: they have so conquered themselves, that wrongs cannot conquer them. Nay, we read of some Ethnics that could say this of themselves. When Alcibiades told Socrates, that he could not suffer the frowardness and scolding of Xancippe, as he did: Socrates answered, but I can, for I am accustomed to it. And we read, that Aristides after his exile, did not so much as note them that were the cause of his banishment, though he were now advanced above them. Yea, Diogenes rather than want exercise for his patience ; would crave alms of dead men's statues: for, being demanded why he did so, he answered, That I may learn to take denials from others the more patiently. Now, if we can therefore suffer, because we have suffered ; we have well profited by our afflictions otherwise not.

To show that there is nothing so hard and difficult, but may be atte • n'd to by use and custom ; give me leave to clear it by some familiar instances. We know the custom of any hardship (whether it be labor, cold, or the like) makes it easy and familiar: you shall have a common Labourer work all day like a Horse, without once sweating, or being weary: Let a Scholar or Gentleman, but dig one quarter of an hour; you must give him leave to take breath all the day after: The face that is ever open, yea, the eye that is twice as much open as shut, is able perpetually to endure the coldest wind can blow ; when as the rest of the parts would complain of the least blast that is cold: Let him that is next neighbor to the Belfry, tell me, whether Ringing doth so molest his silent sleep now, as formerly. Yea, the fall of the River Nile, which makes a new commer stop his ears ; to the natural inhabitants, is not so much as heard. At Milton, near Sittingborn in Kent, is (or lately was) one William Allen a Tailor, that eats between thirty and forty grains of Opium every day, the tythe whereof would kill him that is not accustomed thereunto; neither can he sleep (no, not live ) without it: he began but with one grain, and so increased the quantity, as the operation and quality of it decreased. But this is nothing, for you have slaves in the Turkish gallies, that will eat near an ounce at a time, as if it were bread. Neither, in my judgment, is it less rare for men to drink a pottle or a gallon of the richest old Canary every day, as is usual with some of our Sack-drinkers, and Good-fellows ; without the least inflammation: it hath no other operation in them than a cup of six hath with me, or hath had with them in diebus illis.

To conclude, as that Girle which Aristotle writes of, being nursed with poison in her infancy, lived with it after, as we do with meat: and as that young woman at Cullen in Almain, who was frequently seen picking Spiders off the wall, and eating them, digested the same into nourishment, as Albert an eye-witness affirms. And as Mithridates, by his accustomed eating of poison, made his body unpoisonable. So the Godly, notwithstanding they are by nature as a wild Ass-colt, as Zophar speaks, Job 11.12. Yet, by their frequent and accustomary suffering of injuries, these wild Asses are made tame, and the ablest to carry burdens of any creature: yea, though they were once as fierce and cruel as Wolves, Leopards, Lions and Bears ; and as mischievous as Asps and Cockatrices ; yet Christ will so change their natures, partly by his Word, and partly by his rod of affliction, that they shall now be as apt to suffer evil, as they have been to offer it: What else means the Prophet? when he tells us that the Wolf shall dwell with the Lamb, and the Leopard with the Kid, and the Lyon with the Calf, so that a little child shall lead them: that the Cow and the Bear, and the Lion and the Bullock shall eat straw together, that the sucking child shall play upon the hole of the Asp, and the weaned child shall put his hand upon the Cockatrice hole, Isa. 11.6. and so forward.

And so you see, that according to the ancient Proverbial speech, Use makes perfectness ; and that custom is not unfitly called a second, or new nature. Wouldest thou then attain to an unconquerable patience, & be able to undergo great trials hereafter? accustom thyself to a silent suffering of thy present and smaller griefs, tongue-provocations, and the like. If, with Milo, thou shalt take up a Calf, some small cross; and enjoin thyself to carry the like every day a little; in process of time thou shalt be able to carry an Ox, the strongest and biggest affliction can come. For nothing is miserable, saith Seneca, which once custom hath made natural. Familia • rity even with Lions, takeh away the fear of them: and the being used t • Tempests, giveth heart and courage to endure them: whereas any new disaster is tedious and irksome to the inexperienced: but hard occurrences fall heavy upon them, for that the yoke is most cumbersome to a tender neck.

Reasons of Patience.