Consolations for the Afflicted

The Contents or chief Points contained in the first Book.

• CHAP. I. Of Afflictions, which are the second sort of our worldly enemies, of their power and danger: what they are, and of the diverse kinds of them.
  • § 1 THe Preface to the following Discourse.
  • § 2 That temptations arising from afflictions are less dangerous then those of prosperity, though in their first aspect they be more terrible.
  • § 3 Divers descriptions of afflictions, being diversely considered.
  • § 4 That Afflictions are either bare punishments, or else also joined with sin.
• CHAP. II. Of the causes, effects, subject and adjuncts of Afflictions.
  • § 1 Of the efficient and impulsive cause of afflictions.
  • § 2 Of the ends, effects, subject & adjuncts of our afflictions.
  • § 3 That afflictions are evil in their own nature.
  • § 4 That afflictions are not absolutely evil, but inclinable to good through God's power and wisdom.
• CHAP. III. Of the temptation of afflictions, and how it is urged by the enemies of our salvation.
  • § 1 That out of our afflictions ariseth a dangerous tentatiō.
  • § 2, 3, 4. How the temptation of afflictions is urged by Satan, the world, and our own flesh.
• CHAP. IIiI. Of the preparation which is required before the conflict of afflictions: and first of our spiritual armor, which we must buckle unto us.
  • § 1 That the dangerousness of these spiritual enemies must not discourage us from the fight.
  • § 2 Of the means to strengthen us against afflictions, respecting either preparation or execution.
  • § 3 That we must prepare and put on spiritual armor against our conflict with afflictions.
  • § 4 Of the first part of our spiritual armor, which is saving knowledge.
  • § 5 Of the second part, which is justifying faith.
  • § 6 Of the third part, which is trust and affiance in God.
  • § 7 Of the fourth part, which is hope in God.
  • § 8 Of the fifth part, which is the love of God.
  • § 9 Of the sixth part, which is true humility.
  • § 10 Of the seventh part, which is unfeigned repentance.
  • § 11 That repentance is a notable means to free us from afflictions.
  • § 12 That repentance bringeth unto us singular joy and comfort, if we still remain under the Cross.
  • § 13 Of the eight part of our spiritual armor, which is a good conscience.
• CHAP. V. Of the rules and cautions which are to be observed in our preparation unto the conflict with afflictions.
  • § 1 The first rule, that we be diligent in the study and meditation of God's word.
  • § 2 The second rule, that we be frequent and fervent in prayer.
  • § 3 The third rule, that in prosperity we labor in moderating and mortifying our affections.
  • § 4 The 4. rule, that we must not fain unto our selves afflictions in our conceit and imagination.
  • § 5 6 The fifth rule, that we must not by fear anticipate afflictions.
  • § 7 The sixth rule is, that with Christian providence we foresee afflictions before they befall us.
  • § 8 That we must not fix our hearts on worldly things, nor enjoy them as perpetuities, but as moveables.
  • § 9 That we must not be secure in prosperity, but forecast what evils may befall us.
  • § 10 The seventh rule, that we must not securely contemn afflictions, nor faintly yield unto them.
  • § 11 The eight rule, that we must not willfully run into afflictions,
  • § 12 That we must carefully use all good means whereby we may be freed from afflictions.

The Contents or chief points contained in the second Book.

• CHAP. I. Of patience in afflictions, what it is, and the causes and properties thereof.
  • § 1 WHat patience is.
  • § 2 That there never was any true patience among the heathens.
  • § 3 That affliction is the object of patience.
  • § 4 Of the properties of true patience.
  • § 5 That we must not with the Stoics affect senseless stupidity in our afflictions.
  • § 6 Of the means to avoid secure blockishness in afflictions.
  • § 7 That moderate grief in afflictions is foretold by our Savior, and put in practice by the Saints.
  • § 8 That there can be no true patience, where there is no passion of grief.
  • § 9 That our patience must be joined with constancy.
  • § 10 That our patience must be joined with willingness and cheerfulness in bearing the cross.
  • § 11 That we must show our cheerfulness in thanksgiving and praising God's name.
  • § 12 That our patience must be joined with joy and spiritual rejoicing.
  • § 13 That none can attain unto perfection in patience, but yet all must labor after it.
• CHAP. II. Of the excellency, utility, and necessity of Patience.
• CHAP. III. Of the means to work in us patience in afflictions; and first of Prayer.
  • § 1 That heathen philosophy yieldeth no sound comfort in the time of affliction.
  • § 2 That we have by nature no true patience, but that it is God's free gift.
  • § 3 That seeing we have no true patience by nature, we must seek it of God by prayer: and the reasons moving us hereunto: First, because God requireth us to perform this duty in our afflictions.
  • § 4 Secondly, Because it is a main end why God afflicteth us.
  • § 5 The third reason taken from God's gracious promises of hearing us in the time of trouble.
  • § 6 The fourth, because God is our sole Savior and deliverer.
  • § 7 The fifth, because the time of affliction is most seasonable for prayer.
  • § 8 The last reason taken frō the example of God's Saints.
• CHAP. IIII. Of the things which God requireth in the person of him who is to make an acceptable prayer in the time of affliction.
  • § 1 The first thing required, is, that he be regenerate.
  • § 2 The second, that he be made righteous by faith in Christ, and purged from the corruption of sin by repentance.
  • § 3 The third, that he show his faith and repentance by their fruits.
  • § 4 The fourth, that repenting of all sins he make an humble confession of them.
• CHAP. V. Of the things required in our prayers in respect of the matter, manner, time and continuance.
  • § 1 That we must in the first place crave the pardon of sins.
  • § 2 Whether we may lawfully pray for deliverance from afflictions.
  • § 3 That we must come into God's presence with all fear and reverence.
  • § 4 That we must pray in truth.
  • § 5 That we must pray in faith.
  • § 6 That we must pray earnestly, & with fervency of spirit.
  • § 7 That we must pray in humility, whereby we submit our wills to the will of God.
  • § 8 That we must use perseverance in prayer.
• CHAP. VI. That God is the chief cause and principal author of all our afflictions.
  • § 1 That God pre-ordaineth us to suffer afflictions.
  • § 2 That God executeth this decree, and actually layeth these afflictions upon us.
  • § 3 That it ought much to comfort us, in that our afflictions come from God, the chief goodness.
  • § 4 That we must not look only to inferior causes, but principally to God.
• CHAP. VII. That all our afflictions are ruled and disposed by God's most wise, just and gracious providence, and of the comfort which ariseth from this consideration.
  • § 1 That all things befall us by God's appointment.
  • § 2 3 That God's providence doth rule all inferior causes of our afflictions both unreasonable and reasonable.
  • § 4 That God's providence overruleth the actions and intentions of wicked men.
  • § 5 6 Why God rather useth wicked instruments, then correcteth by his own hand.
  • § 7 How it will stand with God's justice to punish wicked men for having been his instruments in executing his judgments.
  • § 8 That we are not utterly to neglect the inferior causes of our afflictions▪
  • § 9 That the Lord so disposeth the ends of inferior causes, that he maketh them serve for his supreme ends, namely his glory and our salvation.
  • § 10 That God's providence ordereth and disposeth of all our afflictions, both in respect of their manner, measure and continuance.
• CHAP. VIII. Of the meritorious cause of our afflictions which is our sin.
  • § 1 That sin is the deserving cause of all our afflictions.
  • § 2 That though God do not always afflict us for sin; yet this is the best use which we can make of afflictions to ascribe them to our sins.
  • § 3 That all our afflictions must bring us to a sight of sin and repentance for it, not only in general but also in particular.
  • § 4 That much comfort ariseth from the consideration of the meritorious cause of afflictions, first because we have no just cause of mourning, seeing God's justice and truth is manifested, and we receive no wrong.
  • § 5 Their objection answered who say that they suffer as innocents.
  • § 6 That God inflicteth on us far lighter punishments then our sins deserve.
  • § 7 8 Of the heinousness of sin.
  • § 9 10 That sin is most odious to God, and contrary to his pure nature.
  • § 11 That we are guilty of all manner of sin.
  • § 12 That the smallness of our afflictions, being compared with the greatness of our sins, should much increase our patience and comfort.
  • § 13 That others greater punishments, who have less offended compared with our lighter afflictions should make us patient.
  • § 14 They answered, who say that they are more grievously afflicted then others who have more heinously offended.
• CHAP. IX. That our afflictions are not signs of God's hatred, nor the punishments of a righteous judge, but the chastisments of a gracious father.
  • § 1 That we can have no true patience, unless we • e assured that all our afflictions do spring from God's love.
  • § 2 That the world judgeth of God's love or hatred by the outward estate.
  • § 3 That this conceit is the ground of a most dangerous temptation.
  • § 4 That afflictions are not signs of God's hatred.
  • § 5 In what sense God is said to be angry with the faithful and to punish their sins.
  • § 6 That the afflictions of the faithful are not properly punishments, but fatherly Chastisements, proved by many reasons; and the contrary objections answered, from sect. 6. to 15.
  • § 15 That there were no comfort in afflictions, if they were punishments.
• CHAP. X. That all our afflictions proceed from God's mere love, and that this love appeareth, first in the measure of our afflictions, both in respect of their quantity and time.
  • § 1, 2. That God loveth his children wisely like a father, and not cockeringly like a mother.
  • § 3 That there is appointed to everyone a certain measure of afflictions which cannot be exceeded.
  • § 4 That our afflictions are in their quantity small and light.
  • § 5 That our afflictions are short and momentary.
  • § 6 They answered who say, that their afflictions are long and tedious.
• CHAP. XI. That God so measureth our afflictions unto us, as that they do not exceed our strength.
  • § 1 That our afflictions exceed not our strength: proved by Scriptures.
  • § 2 That Christ tempereth our cup, and therefore we may be assured that he will fit it to our strength.
  • § 3, 4 That the holy Ghost assisteth and comforteth us in all our afflictions.
  • § 5 That God mingleth comforts and benefits with our afflictions and crosses.
  • § 6 They answered who complain that their crosses exceed their comforts.
  • § 7 That we must comfort our selves in our wants, by considering what benefits we still enjoy.
  • § 8 That God moderateth our grief for worldly Crosses by giving unto us spiritual comforts.
  • § 9 That Paul was not afflicted above his strength, as his words s • eme to signify. 2. Cor. 1. 8.
  • § 10 They answered who object the impatiency of some of the faithful.
  • § 11 They answered, who object the example of some who fall away in the time of affliction.
  • § 12 That the former consideration is full of comfort.
• CHAP. XII. That God afflicteth us no more then is necessary, for his own glory and our salvation.
  • § 1 That our estate of corruption necessarily requireth affliction.
  • § 2 That the Lord taketh no delight in our smart, but useth all means to prevent our punishment.
  • § 3 That the measure of our afflictions exceedeth not necessity.
  • § 4, 5. That we may by the greatness of God's corrections guess at the grievousness of our faults.
• CHAP. XIII. That God's love appeareth in the ends of our afflictions. First as he useth us as instruments in them to set forth his glory.
  • § 1 That God is glorified in the fight of his soldiers, and in the corrections of his children.
  • § 2 That he is glorified in the manifestation of his power and goodness assisting us in our afflictions.
  • § 3 That he is glorified in our afflictions, as they are trials of his spiritual graces.
  • § 4 That it is a great comfort in afflictions to consider that God is glorified by them.
• CHAP. XIIII. That God by our afflictions doth much advance the good of our neighbors.
  • § 1 That our neighbors receive good by our afflictions: First, as by them they learn to fear God in his judgments.
  • § 2 Secondly, as they restrain them from committing the same sins which they see punished in us.
  • § 3 Thirdly, as they serve to manifest God's graces in us for their good example.
  • § 4 Forthly, as we are examples of human frailty,
  • § 5 Fifthly, as by them they are brought to see God's perfections in our imperfections, that they may glorify him in them.
  • § 6 Sixthly, as by our afflictions we are made more compassionate, ready and able to comfort others.
  • § 7 That the good of our brethren should much comfort us in affliction.
• CHAP. XV. That afflictions do no • hurt the faithful, nor bring unto them any great evil.
  • § 1 That though afflictions be evil in their own nature, yet their nature is changed to the faithful.
  • § 2▪ 3 Reasons why worldly afflictions cannot hurt the faithful. First, because they do not deprive us of blessings which are of greatest worth, but rather increase them.
  • § 4 That afflictions b • ing not upon us the chiefest evils, but rather the contrary good.
  • § 5 That it is a great evil to be exempted wholly from afflictions.
• CHAP. XVI. That God advanceth the good of the faithful by their afflictions, and first as they are trials of their spiritual graces.
  • § 1 That God in afflicting us aimeth at our good.
  • § 2 That our afflictions are sometime trials of God's graces, and not chastizements for our sins, in respect of their main and chief end.
  • § 3 4 That God trieth us, not to better his own knowledge, but to make us known both to our selves and others.
  • § 5 That God trieth us by afflictions, first whether we are true Christians endued with saving grace or no.
  • § 6, 7 Second, unto what measure of grace we have attained.
  • § 8 That God trieth us principally for his own glory, and then for the advancing of our good name through the manifestation of his graces in us.
  • § 9 That God also by afffiction discovereth our infirmities and corruptions for our humiliation.
• CHAP. XVII. That the former consideration to wit that our crosses are trials tending to God's glory and our good, may much comfort us in enduring of them.
  • § 1 That we ought to rejoice in our afflictions in that by these trials God is glorified and we assured of our adoption.
  • § 2 How we may know when our afflictions are trials and when chastisements for sin.
  • § 3 That we may be comforted in our trials, in that they have always a good issue and tend to our great profit.
  • § 4 They answered who object the greatness of their trials and the smallness of their strength.
  • § 5 That our greatest trials should bring greatest comfort, because they are signs of greatest grace.
  • § 6 That God much honoreth us in this fiery trial.
• CHAP. XVIII. That God useth our afflictions as effectual means to further our conversion.
  • § 1, 2. The former point proved by scripture, and illustrated by examples.
  • § 3 That God by afflictions fitteth and prepareth us for the hearing of his word.
  • § 4 That by afflictions he worketh in us contrition and humiliation.
  • § 5 That afflictions ordinarily are the last means which God useth to convert obstinate sinners.
  • § 6 That those afflictions bring much comfort which further our conversion.
• CHAP. XIX. That God useth afflictions as an effectual means to prevent us from falling into sin, as also to mortify and subdue our corruptions.
  • § 1 That it is one main end why God afflicteth us, to preserve us from falling into sins, when we are naturally inclined to commit them.
  • § 2 That this consideration should work in us patience in afflictions,
  • § 3 That God first useth means for the prevention of sin, and then for the mortifying and subduing it.
  • § 4 That afflictions effectually move us to forsake sin, and to leave our wicked courses.
  • § 5 That afflictions make us carefully use all good means for the mortifying of our sins.
  • § 6 That God by afflictions especially mortifieth our pride, carnal concupiscence, self-love, and love of the world.
  • § 7 That we would immoderately love the world, if we were not weaned from it by afflictions.
  • § 8 That the Lord in great mercy weaneth us by afflictions from the love of the world.
  • § 9 That we dote upon the world though it be miserable, and therefore much more would we fondly affect it, if we found in it nothing but prosperity.
  • § 10 That the love of the world, if it were not mortified, would betray us to the devil.
  • § 11 That we are much to rejoice in afflictions, seeing God useth them as means to mortify our sins.
  • § 12 That our grievous afflictions argue our grievous sins.
  • § 13 That if we endure much with patience to be eased of temporal evils, much more should we willingly bear, to be freed from those which are everlasting.
• CHAP. XX. That God by afflictions increseth in us all his spiritual graces, & first those which are seated in the understanding.
  • § 1 That afflictions exercise, and by exercising, preserve in us God's saving graces.
  • § 2 That afflictions increase and multiply in us God's saving graces.
  • § 3 That God by afflictions increaseth in us saving knowledge and spiritual wisdom.
  • § 4 That the benefit of spiritual wisdom much exceedeth our hurt by afflictions.
  • § 5 That afflictions are notable means to put us in remembrance of God.
• CHAP. XXI. That God by afflictions doth much confirm, strengthen and increase our faith.
  • § 1 That afflictions strengthen our faith by making us more careful in the use of the means, and by exercising it with these trials.
  • § 2 That our faith is strengthened in afflictions, first through the experience which we have of the truth both of God's threatenings and gracious promises.
  • § 3 Secondly, by causing us to renew our repentance, and by assuring us that our sins thus corrected shall not come into condemnation.
  • § 4 Thirdly, as they are signs of our effectual calling.
  • § 5 Fourthly, as they are signs of our adoption.
• CHAP. XXII. That God by our afflictions confirmeth and increaseth in us, our affiance, hope, love, fear, and humility.
• CHAP. XXIII. That God by our afflictions worketh and increaseth in us repentance and new obedience.
  • § 1 That by afflictions we come to examine our ways, to see our sins, and to bewail them.
  • § 2 That by afflictions we are moved to hate our sins, to confess them unto God, to flee and forsake them, and to serve the Lord in the duties of holiness and righteousness.
  • § 3. 4. That by afflictions God worketh and increaseth in us new obedience.
  • § 5 That these fruits of new obedience springing from afflictions should move us to bear them with patience.
  • § 6 That God by afflictions maketh us more zealous in the duties of his service.
  • § 7. 8, 9. That God by afflictions maketh us to perform more frequently & fervently unto him the duty of prayer.
  • § 10 That by our afflictions we are made more sincere in our confession of sin, and more earnest in our petitions.
  • § 11 That by them we are moved more frequently and heartily to give thanks unto God.
  • § 12 That the former consideration may much comfort us in affliction.
  • § 13 That God by our afflictions worketh and increaseth our patience.
• CHAP. XXIIII. That God by afflictions worketh and increaseth in us all those virtues which concern either our neighbors or our selves.
  • § 1 That by afflictions we are moved to do justice unto all men.
  • § 2 Secondly, to be more merciful & compassionate towards others in misery.
  • § 3 Thirdly, to be more meek, humble, & courteous towards our neighbors.
  • § 4 That by afflictions we attain unto the knowledge of our selves.
  • § 5 That the exercise of afflictions increaseth our strength to bear them.
  • § 6 That God by afflictions increaseth our courage and Christian fortitude.
  • § 7 That thereby he increaseth in us temperance, sobriety, modesty, and chastity.
• CHAP. XXV. That the Lord useth our afflictions as means to convey unto us diverse worldly benefits.
  • § 1 That by afflictions we profit much in worldly wisdom and policy.
  • § 2 That by afflictions we are enabled to discern our friends from flatterers.
  • § 3 That afflictions crown us with a good name, whilst they discover our spiritual graces.
  • § 4 That by afflictions we come to relish better God's blessings and benefits.
• CHAP. XXVI. The Lord useth afflictions as a notable means to preserve us from condemnation, and to further our eternal glory and happiness.
  • § 1 That the Lord by afflictions preserveth us from condemnation.
  • § 2 That by them he furthereth our everlasting glory and salvation.
  • § 3 That afflictions fit and prepare us for the kingdom of heaven.
  • § 4 That by them we are assured of everlasting happiness: first, through God's gracious promises made to the faithful which are afflicted.
  • § 5 That by God's works the faithful which are afflicted may be assured of heavenly happiness.
  • § 1 That afflictions keep us in the way of righteousness, which leadeth to God's kingdom.
  • § 7 That afflictions are the way whereby we must enter into heaven.
  • § 8 That we may comfort our selves in our afflictions, by remembering that they further us in attaining unto happiness.
  • § 9 That by our afflictions our heavenly joy and glory shall be much increased.
  • § 10 That this should make us not only patient, but also joyful in our greatest afflictions, and how by degrees we must ascend unto this rejoicing.
• CHAP. XXVII. That afflictions in their own nature do not derive unto us the former blessings, but as they are sanctified unto us for these ends by the spirit of God.
  • § 1 That God by his infinite power & wisdom altereth the nature of afflictions, and maketh them profitable unto us.
  • § 2, 3. That afflictions tend to the hurt of the wicked, not making them better, but much worse.
  • § 4 The causes why wicked men profit not by their afflictions, but grow worse and worse.
  • § 5 That the present afflictions of wicked men do not free thē frō future punishments, but rather much increase thē.
  • § 6 That afflictions sometime for want of a right use of them, bring no present benefit to the faithful themselves.
• CHAP. XXViII. Consolations taken from the subject place of our afflictions, & from their adjuncts, namely their necessity, profit, brevity and lightness, and from the assistance of our associates.
  • § 1 That God hath appointed us in this world to suffer afflictions, and to inherit happiness in the life to come.
  • § 2 That this world is the place of trial and temptation, and preparation and spiritual exercise.
  • § 3 That this world is the place of our pilgrimage, and therefore we must look for pilgrims entertainment.
  • § 4 That the world is the place of our warfare, and therefore we must expect conflicts and the hard usage of poor soldiers.
  • § 5 Consolations taken from the necessity, profit, shortness and lightness of our afflictions.
  • § 6 That God appointeth his holy Angels to assist us in our afflictions.
  • § 7 That in all our afflictions we have Christ an assistant and copartner with us in our griefs.
• CHAP. XXIX▪ That we may receive much comfort by comparing our lesser and lighter afflictions with those greater and heavier which God's dearest Saints have suffered.
  • § 1 That it hath been always the portion of the faithful to endure in this world misery and affliction.
  • § 2 to 8. Of the afflictions of Adam, Abraham, Isaac, Jacob, Moses, Job, David, Paul and the rest of the Apostles.
  • § 9 That the Scriptures foretell these afflictions of the faithful.
  • § 10 That we may receive much comfort by the examples of the afflicted Saints.
  • § 11 A consolation for those who complain, that they are afflicted for their grievous sins.
• CHAP. XXX. Consolations arising from the comparing of our light & small afflictions, with those grievous punishments which Christ suffered for us.
  • § 1 Of the manifold afflictions which Christ suffered both in his life and death.
  • § 2 That Christ suffered all these miseries being just and innocent.
  • § 3 That h • suffered them for us who are sinners.
  • § 4 That we shall be adjudged unworthy to reign with Christ, if we be not content to suffer with him.
  • § 5 That God hath preordained those to be like Christ in his sufferings, who shall be like unto him in glory.
  • § 6 That many would willingly reign with Christ, but few are content to suffer with him.
• CHAP. XXXI. That we may much comfort our selves, by comparing our afflictions with the punishments of the wicked from which Christ hath freed us.
  • § 1 Of the manifold and great miseries which worldlings suffer for the attaining unto earthly vanities.
  • § 2 Examples of Heathen men.
  • § 3 Of the pains, dangers and miseries which worldlings suffer to attain unto earthly trifles.
  • § 4 That we may receive much comfort if we compare our light afflictions with the hellish torments of the damned.
  • § 5 That it will much comfort us, if we compare our earthly afflictions with the heavenly joys.
• CHAP. XXXII. That we must with our spiritual consolations join worldly comforts, when by lawful means we may enjoy them.
  • § 1 That we ought not to neglect any lawful means of comfort or freedom from the cross.
  • § 2 3 That we must make known our griefs to some wise and faithful friend, of whom we are to make fit choice.
  • § 4 Lawfull recreations must be joined with honest labors.
• CHAP. XXXIII. Of the consolations which arise from the assurance which we have of our deliverance out of our afflictions.
  • § 1 That God delivereth the faithful in that time which is most fit and seasonable.
  • § 2 That God seeth and taketh notice of all our afflictions to deliver us out of them.
  • § 3 That he is present with the faithful in all their afflictions to help and relieve them.
  • § 4 Of the consolation which ariseth from the assurance of God's presence with us.
  • § 5 That God's power is omnipotent and all sufficient to help us.
  • § 6 That he most dearly loveth us, and therefore is willing and ready to help us.
  • § 7 That God especially showeth his love to the faithful in the time of affliction.
  • § 8 Consolations arising from God's gracious promises of help and deliverance.
  • § 9 That the Lord is the God of comfort and consolation, and therefore will comfort us.
  • § 10 Examples of those, who having trusted in God, have been delivered in due time.
  • § 11 Of the consolation which ariseth from these exampls.
  • § 12 That we may comfort our selves in the remembrance of our own deliverances.
• CHAP. XXXIIII. How to strengthen our faith, hope and patience, when God deferreth to perform his promises concerning our deliverance.
  • § 1 How we are to understand God's promises concerning our deliverance out of afflictions.
  • § 2 The first means of comfort is to meditate in God's word, and first of God's commandment to wait.
  • § 3 Secondly to meditate on God's gracious promises.
  • § 4 Thirdly to consider that these promises are infallible.
  • § 5 Fourthly to consider, that God usually deferreth to help those who are most strong in grace and most dear unto him.
  • § 6 Fifthly to consider, that God never failed to perform his promises at last to those who have waited upon him.
  • § 7 Sixthly, To consider, that the Lord deferreth to deliver us from the furthering of our eternal good and salvation.
  • § 8 Seventhly, to consider that the Lord oftentimes delivereth the faithful out of affliction, when their estate seemeth most desperate.
  • § 9 Eighthly, To consider, that God waiteth upon us to save and deliver us in the fittest time.
• CHAP. XXV. Of certain duties to be performed for the strengthening of our faith, hope and patience, when God deferreth to deliver us, and of our thanksgiving when we are delivered.
  • § 1 The first duty to be performed, is often to renew our repentance.
  • § 2 That unless we perform this duty of repentance, we can have no assurance of help and deliverance.
  • § 3 The second duty is to renew our faith in God's promises.
  • § 4 The third duty is humbly to submit our selves to God's good pleasure.
  • § 5 The fourth duty is to trust in God at all times, in the presence and absence of inferior means.
  • § 6 The fifth duty is frequent and fervent prayer.
  • § 7 That after our delouerance we must render unto God praise and thanksgiving.
  • § 8 What kind of thankfulness is to be offered unto God for our deliverance.

• A. In the third part of the Christian Warfare against the World, we are to consider.
  • 1. Of the enemies against whō we must fight, which are the worlds forces on the left hand: viz. afflictions, in which we are to consider, chap. 1, 2, 3.
    • 1. Their nature and quality, which is deciphered by lib. 1. c. 1, 2.
      • Divers descriptions of afflictions. lib. 1 chap. 1. sect. 3, 4.
      • Showing their
        • Causes:
          • Efficient.
          • Final.
        • Effects. lib. 1. c. 2.
        • Subject.
        • Adiuncts and properties.
    • 2. The manner of their fight by a dangerous temptation l. 1. c. 3.
      • Arising from them. l. 1. c. 3.
      • Strongly urged by
        • 1. Satan. l. 1. c. 3. s. 2.
        • 2. The world. s. 3.
        • 3. Our own flesh. s. 4.
    • 2. The meaner to overcome them, which respect either
      • Preparation to the sight: unto whish is required
        • Prouisiō of spiritual armor, consisting of many parts: as, lib. 1. cap. 4.
          • 1. Sauing knowledge. l. 4. c. 4. s. 4.
          • 2. Justifying faith. s. 5.
          • 3. Truth or affiance in God. s. 6.
          • 4. Hope in God. s. 7.
          • 5. Love of God. s. 8.
          • 6. True humility. s. 9.
          • 7. Vnfained repentance. s. 10, 11. 12.
          • 8. A good conscience, s. 13.
        • Training in this warfare, unto which is required the learning and observing of eight rules, whereby we may be enabled to demean our selves well in this conflict. lib. 1. cap. 5.
      • Fight it self.

• B. The fight it self, unto which is required holy and Christian behavior both in the
  • Conflict, in which is required that we bear our afflictions with patience, where we are to consider;
    • First, of patience it self. libr. 1. c. 2. where is shown:
      • 1. what it is, c. 1. sect. 1. 2.
      • 2. The object of it.
      • 3. The nature and properties of it. sect 4. to. 13.
    • The means to attain to it, which ar of 2. sorts.
      • 1 Reasons commonding this virtue to our love, & inciting us to seek after it, as the
        • 1. Ecellency c. 2. sect. I.
        • 2. Utility sect. 2.
        • 3. Necessity sect. 3.
      • 2 Actiōs to be performed of us, which respect either
        • Prayer, where consider
          • Of the reasons which may move us to perform this duty in our afflicitons, c. 3. sect. 2. to. 8.
          • Of the things required in this prayer, both in respect of the
            • Person that prayeth.
            • Prayer it self, whereof the
              • matter.
              • manner.
              • time & continuance.
        • Meditation, vie C.
      • Victory, namelythankesgiuing and praising God. lib. 2. c. vlt.

• C. Meditations upon such reasons as may increase • ur patience and comfort, which rea • ons concern either the
  • Enduring of the cross: and these are either
    • Spiritual, springing out of holy Scriptures, which are either
      • Simple, arising either from the
        • Causes and effects of our afflictions,
          • Efficient. Vide D.
          • Final. Vide E.
        • Subject & adjuncts of our afflictions:
          • Subject: taken from the consideration of the place. c. 28.
          • Adiuncts: as the
            • Necessity
            • Profit
            • Breuitie
            • Lightnes of them. c. 28. s. 5.
          • And our assistants,
            • The Angels. s. 6.
            • Our Savior Christ s. 7.
    • Comparatiue, raised by comparing our lesser afflictions with the greater of
      • 1. God's dearest children, as either
        • All the faithful. c. 29.
        • Our Savior Christ. c. 30.
      • 2. Of worldlings, for attaining their worldly ends. c. 31. s. 1, 2, 3.
      • 3. With the punishments of the damned. s. 4.
      • 4. With the eternal joys which follow our short affliction. c. 31. s. 5.
  • Civil, and worldly, grounded vpō mere moral considerations: which are especially two:
    • Imparting our grief to a friend. c. 3. 2. s. 2, 3.
    • Lawfull
      • Labor. s. 4.
      • Recreation. s. 4.
• End, assuring us of a seasonable deliverance: which are taken from God's
  • Al seeing knowledge.
  • Presence with us to help us.
  • Omnipotent power.
  • Infinite love. c 33.
• Gracous promises, where of the means to strengthen our saith when God deferreth to accomplish his promises. chap. 34.

• D. Causes efficient, are either the causes
  • Inflicting, namely God, in a threefold respect:
    • 1. Predestination, ordaining us unto them: c. 6. s. 1.
    • 2. Execution, whereby according to his purpose he doth effect it. c. 6. s. 2, 3, 4.
    • 3. Providence, whereby he rules and disposeth them for his glory, and our good. c. 7.
  • Moouing the Lord to afflict us, which are either in
    • Vs, the deserving cause, sin, c. 8.
    • God, namely, his love, correcting us as a father; and not his wrath, punishing as a Judge: cap. 9. which love appeareth in our afflictions, both in the
      • Measure, chap. 10. both in respect of
        • The afflictions themselves, and that in respect of their
          • Quantitie, which is small. § 4.
          • Time, which is short. §. 5.
        • Vs who bear them, seeing they do not exceed
          • Our strength. chap. 11.
          • Necessity. chap. 12,
      • Ends make known in their effects.

• E. Final causes of afflictions are either
  • Our good, and that whether we respect our
    • Neighbors.
    • Our selves, where is proved that afflictions,
      • are not hurtful, chap. 15.
      • Are profitable, both in respect of
        • this life, and that whether we consider them as
          • trials.
          • chastisements in which respect God advanceth our good, and that both
            • spiritual, vide F.
            • earthly and worldly benefits, which are increased by afflictions, as
              • 1. wisdom and policy, c. 25. sect. 1.
              • 2. ability to discern friends from flatterers, sect. 2.
              • 3. a good name. sect. 3.
              • 4. better taste of God's benefits, sect. 4.
        • life to come, for by them • e
          • preserveth us from condemnation, c. 26. sect. 1.
          • furthereth our salvation, an • increaseth our happiness, sect. 2. to. 9.
    • F. Spiritual, seeing by them the Lord furthereth our
      • Sanctification whilst God useth them as means to
        • free us from sin, both by
          • preventing, c. 19. sect. 1, 2.
          • Mortifying, c 19. sect. 3.
        • To furnish us with sanctifying graces, the which is proved:
          • First in general, c. 20. § 1. 2.
          • 2. More particularly, the special graces wherewith they furnish us, respect either
            • God, either in the
              • Understanding which are either the
                • knowledge of God. c. 20 sect. 3. 4.
                • Remēbrance of God. c. 20. sest. 5.
              • Heart and affections▪
                • Affiance,
                • Hope,
                • Love,
                • Fear,
                • Humility c. 22.
              • In both together, namely,
                • faith, c. 21.
                • fruits of them all,
                  • Repentance.
                  • New obedience. c. 23.
            • our neighbors, for by afflictions we are moved to imbracë
              • justice, c. 24 sect. 1.
              • compassion, sect. 2.
              • Humility and Meeknes, sect. 3.
            • Our selves, for by afflictions we have increase of
              • The knowledge of our selves, sect. 4.
              • Strength to bear them. §. 5.
              • Courage and fortitude, §. 6.
              • Temperance, sobriety, modesty, chastity. sect. 7.

CHAP. I.

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

WEll may the Christians life be called a Warfare on earth, and the whole number of the elect & faithful a Church militant, or royal army of the Lord of hosts, seeing whilst we continue here, we are beset on all sides with enemies, mighty, and malicious; which never cease to assault and vex us, either with the lighter skirmish of weaker trials, or the main battle of stronger temptations, until by death obtaining a full victory, the retrait is sounded by our great commander, and those received into the Church triumphant, who have fought valiantly in the Church Militant, that they who have contemned wordly shame may be crowned with heavenly glory, and they triumph in joy and happiness, who to obtain the victory have fought unto blood. For no sooner are Satan and his Angels beaten back, and that huge army of his hellish temptations discomfited and overcome with the word of God, and the assistance of his holy spirit; but gathering again their scattered forces, and adjoining unto them their strong aids the world and the flesh, with these fresh supplies they set forward again with such hope and courage, as though they had never received any overthrow, and (as it were) filled with shame and malice because of their former foil, they redouble their force and affresh assault us with greater fury. The consideration whereof as it should move all Christians to shake off security, and to stand upon their guard with all care and watchfulness, armed at all points with their spiritual armor, that so they may be ready for the encounter; so should it move all God's faithful Ministers, who are made Captains and Leaders under our great commander; to train up God's people and soldiers under their charge in that skill which is required in this spiritual Warfare, and teach them so to use their weapons, that they may be the better enabled to defend themselves and offend the enemy. In conscience of which duty I (the weakest and unworthiest of many,) have undertaken this hard task, and having laid open the malice, might, and political stratagems of our arch enemy the Devil, and instructed the weak Christian (according to my mediocrity of skill) in the art of this Christian Warfare, and taught him how to prepare himself for the day of conflict, and so to buckle unto him the Christian armor, and manage his spiritual weapons, that he may be assured to foil his enemy and obtain the victory; no sooner had I ended this labor, but I presently discovered new forces led under the conduct of the world, one of Satan's chiefest commanders and strongest ayds, armed with no less power and malice to work the Christians overthrow, that so they may again be made the captives of sin, and regained to the service of their old master, the Prince of darkness, and god of this world. And being hartened and encouraged by that late victory obtained against that chief enemy of our salvation, and resting assured, by that experience which I have had of the invincible strength of my great Lord and commander assisting me in this fight, of the goodness of the spiritual armor, and of the excellency of that both defending and wounding sword of God's word, that if now again I gave the assault, I should also obtain the victory; I willingly reentred the field with a purpose to encounter these new supplies: and first taking a view of the enemy, that I might discover their strength, number, and military discipline, I perceived that they so far excelled in might, multitude, and warlike policy, that they were an army plainly invincible in respect of human strength. In the front and main battle were marshalled the worlds glorious and glittering troops of prosperity, armed with those often approved weapons of honors, pleasures and riches, wherewith few are encountered who are not also overcome. And observing the manner of their fight, I found it to be no less admirable then dangerous, for they overcame by yielding, wounded by persuading, killed by embracing, and whilst casting away their arms and all signs of hostility, they offered themselves as captives and slaves, they became conquerors of those who took them, iaylors of those that kept them, and commanders of those who seemed to hold them in captivity. In the flanke and rearward were ranged those terrible troops of adversity and affliction, there placed by the Devil and the world, to vanquish those by force, violence, and furious encounter, who could not be overcome by the persuading allurements of deceitful prosperity, and these enemies seemed to be of hideous strength, and in respect of their stern and grim visage, proud threats, and dangerous weapons, fearful to look upon.

CHAP. II.

Of the causes, effects, subject and adjuncts of afflictions.

ANd thus we see what afflictions are, both as they are punishments, properly so called, and as they are chastisements and corrections; now briefly we will consider of their causes, effects, subjects and adjuncts or qualities, that so their nature being better understood, there may be a fitter passage to the discourse following. And first we are to know that the Lord himself is the chief efficient and principal cause of all afflictions, which are not sins; for so himself speaketh by his Prophet; Shall there be evil in a city (that is the evil of punishment and chastisement) and the Lord hath not done it? not that it is God's proper and ordinary work to afflict his creatures; for being the chief goodness, he chiefly intendeth doing good, he delighteth in the conversion of sinners, and in showing mercy; and thus doing he doth his own proper and usual work, familiar to his own nature; whereas the other is his work improperly, and as the Prophet calleth it his strange work, and his strange act, which with a kind of necessity we force upon his justice, by our sin and wickedness, so that the meritorious cause of afflictions is sin, whereby men offend against God's justice in transgressing his Law, as shall more fully appear hereafter; & that whether we respect the wicked or the faithful; although there be great difference in the end why God afflicteth them; for (as I have said) these punishments are laid upon the wicked for sin, that they may satisfy God's justice by taking due vengeance on them: but howsoever they are also inflicted upon the faithful for sin, yet not to the former end, but that they may be brought unto the sight and sense of it, that they may repent of it, and for the time to come forsake it, that so they may not be condemned with the world. The impulsive or motive cause, whereby the Lord is incited to inflict these punishments and afflictions, is his justice which is hereby manifested; for if even in this life God punisheth the sins of the wicked, where they are to receive all their good, as Abraham speaketh to Dives, then how much more grievous punishments remain for them in the life to come, which is the time appointed for their torment? And if he punish & chastise the sins of his faithful children, where shall the wicked and the ungodly appear? as the Apostle speaketh. If he will not suffer them to escape without severe correction, whose sins are punished in Christ even by his death as being satisfactory, and in themselves by repentance, as being the fruit of their faith, love and zeal, which cause them to bewail and lament for him whom they have pierced, and to afflict their souls with bitter sorrow, for that they have offended him who hath so loved them; then how certainly will there be a day of judgment, wherein God will manifest the severity of his justice, in punishing their outrageous sins, which have w ^t an high hand sinned against him, seeing they have not had their punishments here, but have passed their time in all worldly prosperity, pleasure and delight? Secondly the mercy of God moveth him also to inflict on the faithful these afflictions, that it may be manifested to his glory and their comfort, whilst hereby he stoppeth them in their course of sin, and draweth them nearer to himself when they go astray, that so escaping condemnation, they may walk in that way of holiness, which will bring them to eternal happiness. The instrumental causes of these punishments and afflictions are the whole army of God's creatures, which as they are his ready instruments, in deriving his blessings and benefits to those that fear and serve him; so are they no less ready with all cheerfulness, to inflict those punishments, which his justice hath pronounced against the wicked for their confusion and destruction; and those afflictions wherewith he correcteth the slips and faults of his own servants, that they may be brought to repentance and amendment. But especially this Lord of hosts employeth in this service his Angels; and that both the good Angels, who are ministering spirits, always pressed to do his will, as appeareth in the destruction of the host of Sennacherib. and in the seventy thousand Israelites slain by the Angel of God with the sword of pestilence; and also the evil and wicked spirits; as appeareth in the afflictions of Job, and in the deceiving and overthrowing of Ahab, in the tormenting of Saul, in the afflicting of the Apostle Paul, and in the tempting of our Savior Christ himself. And for this purpose he no less usually employeth the world, that is, worldly wicked men, sometime to execute his judgments one upon another, and sometimes as his rods and whips, wherewith he correcteth the faults of his own children and servants: and that either, when by their allurements, persuasions and evil example; or threats, violence and persecution they draw them into sin; or when after they have committed it, they serve as instruments to correct and chastise those offenses, which through their inducements the faithful have fallen into. As we may see in the example of the Israelites thus afflicted with the Canaanites, Moabites, Philistines, Aramits and Babylonians. All which (if we look to their own intentions) had no purpose at all to be God's instruments for the correcting of his children; but chiefly aimed at their destruction, being moved thereunto with envy, rage, hatred, covetousness, and ambitious desire of sovereignty; but if we respect the will & work of God, they were so ruled by his power and providence, that they were but his bare instruments for the chastising of his servants for their amendment.

The ends of these afflictions for which God correcteth his children are manifold; as principally his own glory in the manifestation of his justice, mercy, wisdom, power and providence; and next hereunto the good and salvation of the faithful, whom he thus chastiseth with these temporary afflictions, that repenting of their evil ways, they may not be condemned with the world: that he may hereby strengthen and increase in them their faith, affiance, hope, patience, humility, obedience and all other sanctifying and saving graces; that hereby they may be brought to a true hatred of sin, when as they feel and taste the bitter fruits thereof; and to loath the world where they find no better entertainment; that their flesh with the corruptions thereof may be mortified and crucified, and the spiritual man receiving more strength hereby may hold it in subjection: and finally that being hereby put in mind of their corruption and mortality, they may not fixe and settle their hopes & hearts upon the things of this life, but may be moved to desire earnestly with the Apostle Paul to be dissolved and to be with Christ, seeing that is best of all; the which with diverse other ends of these afflictions, I only here name, because afterwards I shall have fit occasion to entreat more largely of them. The effects of these crosses and corrections are all those benefits and blessings, which God propoundeth for his ends in inflicting them; for seeing he is infinite both in wisdom and power, he can fail of nothing which he intendeth, but always attaineth unto his ends, and mightily effecteth all these things at which he aimeth. The subject of these afflictions (if we respect the place) is this miserable world; for this is the valley of death, the vale of tears, the fiery furnace, in which when we have been tried and approved, we shall be laid up in God's treasury of blessedness; the lists of our spiritual combat, in which when we have fought and overcome, we shall afterwards triumph in glory and be crowned with victory; the race, wherein having run we get the price and garland of blessedness; the vineyard, in which we labor till the night of death, when as we shall receive the wages of everlasting happiness; and finally the place of our pilgrimage, which when we have travailed, we shall joyfully arrive at our own country, and enter into the paradise of our delights. But if we respect the subject upon which they are exercised then is it the whole Christian man with all that belonlongeth unto him; as his body, soul, name, state and friends, there being no part of him or his, which is not a fit subject for sorrow and smart, and a fit place where afflictions usually may keep their residence. The adjuncts, properties, and qualities of these afflictions are manifold; in respect of their time they last only for this life: and therefore are of short & momentary continuance, they are for their weight, light and easy to be borne by those who are assisted by God's spirit; in respect of our sense, they are sharp and bitter, until by often tasting them, they are made more familiar unto us. In respect of the fruit which through the blessing of God ariseth from them, they are unto the faithful exceeding profitable, stopping them in the course of sin, pricking them forward in the race of new obedience, preserving them from the condemnation of the world, and bringing forth the quiet fruit of righteousness unto them, which are thereby exercised, as the Apostle speaketh. Heb. 12. 11.

But this profit and fruit is not to be attributed unto afflictions in themselves, for if we respect them in their own nature they are evil, and so the Lord himself styleth them; Isaiah 45. 7. I make peace, and create evil. So the Prophet speaketh. Amos 3. Shall there be evil in a city, and the Lord hath not done it? Yea as they are in themselves evil; so are they of a contagious quality spreading their poison, and making those things evil which are good in their own nature, and therefore the wise man saith, that all the days of the afflicted are evil, Of which Jacob having experience complaineth, that the days of his life had been few and evil, in respect of the manifold miseries which he had endured. And this reason it self will teach us, for what are afflictions (in their own nature) but the punishments of sin, the fruits of God's just displeasure, a prelude to death, small flashes of those endless flames of torment, the black guard of hell and destruction, the first beginning of everlasting torments, and enemies to our joy, peace, and comfort, of which the faithful at last shall have the victory, when as all tears shall be wiped from their eyes, and they received into those eternal joys, from which all these crosses and molestations shall be forever banished? yea though reason were silent, yet sense it self would learn us this lesson, that afflictions are evil and to be avoided, seeing they are the mother and nurses of smart and sorrow, terrible in their very sound, fearful to look upon, bitter to the taste, painful to our feeling, and tormenting us whilst they touch us, whereof it is, that the lamenting Church joineth together her crosses & her griefs, & remembering her affliction could not forget her mourning, because though memory should have failed, taste distasted with this wormwood and gall, would have brought sorrow to mind, and ministered matter of just complaining. Remembering (saith he) my affliction and my mourning, the wormwood and the gall, my s • ule hath them in remembrance, and is humbled▪ in me. And hereof it is, that not only wise men, but fools and idiots, yea even the brute beasts that have no understanding, taught only by sense and instinct of nature, do flee these evils, and fear them at their first appearance, as robbing them of their pleasure, plunging them into grief and misery, and tending to the hurt and utter destruction of their essence and being. And as they are in themselves evil trees, so naturally they bring forth evil fruits, unless grace being engrafted in them do alter their nature. As we may see in the example of wicked men, who the more they are afflicted, the more they hate God, despair of his mercy, murmur & repine against his providence, and use all unlawful means, and wicked courses, to ease themselves of these afflictions, which they find so painful to them: the which they would not do, if these afflictions were in their own nature simply good, seeing (as our Savior hath taught us) a good tree cannot bring forth evil fruit. And therefore that extreme is to be avoided, which some undiscreetly run into, who because they often observe men to be bettered by their crosses, and that much better fruits do usually spring from afflictiō, then prosperity and worldly plenty, do condemn this estate as evil, and magnify the other, as good and profitable in it self: as though our health and safety were to be ascribed to this deadly poison, and not rather, to the love and skill of our heavenly phycisian, who by his wise tempering of it hath altered it nature, and being hurtful in it self, hath made it helpful unto us. And although afflictions serve as instruments and means to reclaim men from sin, and to increase in them saving and sanctifying graces, yet are we not simply to desire or pray for them, nor yet to afflict our selves and to pull crosses unto us, and lay them on our own shoulders, seeing they are evil in their own nature, and work those former good effects not properly by themselves, but by accident, as they are so disposed by the infinite wisdom, goodness, and power of God, who is able to bring light out of darkness, and good out of evil.

So also with no less care, we must avoid the contrary extreme, whereinto worldly men run more usually, who remaining still in love with their sin, which is the greatest evil, yea in truth, if we speak absolutely, and properly, the only evil, do abhor and flee from these afflictions, esteeming them only, or at least the most intolerable evil, which nevertheless do not make men evil, but oftentimes (through the blessing of God) much the better. To which purpose we are to know, that howsoever afflictions are evil in their own nature, yet not simply and absolutely, (for this sin only is evil) but of an indifferent quality, and inclinable to good. For if we respect the chief efficient and author from whom they come, they are good either as they are punishments inflicted by a righteous judge, or chastisements coming from the hand of a merciful Father; neither can any evil, properly so called, proceed from the fountain of all goodness, whose will is the rule of all justice and righteousness. And as proceeding from the chief goodness, as their author, they are therefore good, so also because they have had for their subject the chief goodness, even our Savior Jesus Christ God and man, who whilst he lived in this world was as much afflicted as any other; whose most pure nature cloud not admit of anything, which in it own nature was simply evil, and was able to turn all things (which was not so) into good. Even as the sweet perfume is not sweet to it self alone, but is able to make sweet whatsoever toucheth it. To which purpose one saith, that the man Christ contemned all earthly good, that he might show them to be contemptible; and sustained all earthly evils, which he commanded others to bear with patience, that happiness might not be sought in them, nor unhappiness feared in these. So also they help us to come to this chief goodness, and in this respect also they are not evil; for God in his eternal counsel hath ordained them as means to further his elect in attaining to salvation. For those which he knew before, he also predestinate to be made like to the image of his son, that is, to be conformable unto him in his sufferings, as elsewhere he expoundeth it. So he willeth, that no man should be moved or offended with these afflictions of the faithful, seeing we our selves know that we are appointed thereunto. And thus they are the means to make us draw near unto this chief goodness in this life, by true repentance, and fervent prayer; and the way which leadeth to this eternal and heavenly happiness, of which we shall have the full fruition in the life to come: for they are that narrow way and straight gate, which lead to these everlasting joys; and if we mean ever to come thither, we must by many afflictions enter into the kingdom of God, as the the Apostle speaketh. Act. 14. 22. So that in respect of God's decree and ordinance they are good to the faithful, because through his blessing they tend to their good, even the furnishing them with God's graces and the everlasting salvation of their souls. Whereby it appeareth, that afflictions (in respect of their subject) are of an indifferent nature, good to those who rightly use, and profit by them; and evil to those, who take occasion by them to hasten, & increase their condemnation in their abusing them unto sin, wherein they are not unfitly compared to the red sea, which according to it own nature drowned the Egyptians, but by the power and blessing of God was the means of the Israelites preservation & deliverance: for so these afflictions which drown unbelievers and worldlings in the gulf of desperation, do serve for a ready, though straight way, to conduct the true Israelites into the heavenly Canaan, and as a wall on either hand to keep them from erring and going astray into the by-paths of sin, and to preserve them harmless from the most dangerous assaults of their spiritual enemies.

CHAP. III.

Of the temptation of afflictions, and how it is urged by the enemies of our salvation.

BVT howsoever afflictions through the blessing of God, and his overruling wisdom & power, become unto the faithful, not only harmless, but also profitable, and do serve as means to further their salvation; yet are they in their own nature evil and hurtful, and so dangerous and pernicious unto us, that though we had no other enemies, yet these were strong enough to give us a final overthrow, and to hinder the salvation of our souls, if the Lord should withdraw his helping hand, and leave us to our own strength. For in themselves they are the ground and foundation of a strong temptation; namely that because we are thus afflicted, it is a certain sign that we are condemned of God as wicked and reprobate men, and for our sins justly cast out of his love and favor; that we are pursued by his wrath, which beginneth to inflict those deserved punishments upon us in this life, wherewith we shall be overwhelmed in the life to come; and therefore that our estate is most miserable and desperate, our burden for the present being intolerable, and we without hope of ease for the time to come; if at least God having forsaken us, we do not help our selves with our own power & policy, and those means sailing which God's word warranteth as lawful, we do not find some other means of our own devising, whereby we may be eased and delivered. The scope of which temptation is to overthrow our faith, hope, and affiance in God, as being our chief enemy, who doth thus afflict us; to plunge us into deep despair and to drive us into all impatiency, that thereby we may be moved to murmur and repine against the Divine providence, and even to blaspheme God to his face; to cast off all profession of religion, all fear & service of God as being bootless & unprofitable, and finally to cease relying upon his power and promises, and to use all wicked and unlawful means for the removal of these afflictions.

And this temptation being in it self very dangerous, is made much more strong and powerful to work our overthrow, as it is urged and enforced by the spiritual enemies of our salvation. For Satan is ready to tell us that these afflictions are the just punishments of our sins, and the signs of God's wrath, and heavy displeasure; that they are testimonies to assure us that we are cast out of his love and favor; for if God loved and delighted in us, he would communicate his blessings unto us, which are the pledges of his love, and not continually torment us with these plagues and punishments, afflictions of mind and body, sicknesses and diseases, imprisonment and banishment, loss of goods and friends, and innumerable other miseries, which in his law he hath threatened against the wicked and reprobate. And thus he urged this temptation against our Savior Christ himself, using his poverty & want of necessaries, as a reason to prove that he was not the Son of God. If (saith he) thou be the Son of God, command that these stones be made bread, As though he should have said, thy want and penury, do plainly manifest that thou art not the Son of God, as thou doest boast thyself to be, for if thou were so near and deer unto him, he would not suffer thee to want common necessaries; or else at least thou hast power in thyself, to make provision of fit means for the preserving of thy life; and without dependency on him art able of thyself to make bread of stones, wherewith thou mayest nourish thy body; and preserve thy life.

But especially the world and wicked worldlings enforce this temptation of afflictions. For as they are always ready to persecute God's servants, and both in their words and actions to do them all the hurt they can, by wrong, injustice, violence, and oppression, because they make conscience of their ways, and will not run with them into the same excess of riot and outrageous wickedness; that so they may discourage them in their virtuous courses, and make them to become as bad as themselves, or else may satisfy their spite and spleen against them by vexing & tormenting them: so when by their means and malice they lie under these heavy burdens, instead of pitying or easing their distressed estate; w ^t all their skill and power they increase their afflictions, aggravate their sorrows, and labor all they can to disarm them of all patience, whereby they might be comforted in their grievous miseries. So the Lord saith, that when being angry with his people for their sins, he delivered them into the hands of the Babylonians: they shown no mercy unto them, but did lay their very heavy yoke upon the ancient: And for this he professeth, that he was greatly angry against the careless heathen, because when he was angry but a little with his people, they helped forward their affliciton. By all which, these wicked worldlings do add such weight to this heavy burden, as unless the faithful were supported with the power of God's might, it would presently ouerwhelm them. For first worldly wicked men (with whom sometimes God's servants themselves conspire in this unrighteous judgment) thrust them down, who are already falling, increasing and strengthening the afflictions, and decreasing and weakening the patience of the faithful with their false censures and unjust criminations; whereby they are ready to judge those who are afflicted, to be above all men most miserable, abhorred and forsaken of God; and of all others to be the greatest sinners, either in respect of some open crimes, which the world takes notice of, or of some hidden sins, and gross hypocrisy which the Lord hath seen in them, though men have thought well of them; which hath moved him in this extraordinary manner to afflict and punish them: of this we have an example in Job's friends, who when they could not detect just Job of any enormious crime, censured him for an hypocrite because the hand of God was heavy upon him: of the other we see the experience in those Jews who condemned the Galilaeans, and them upon whom the tower of S • oam fell, to be greater sinners then all other men, because of those extraordinary judgments which were inflicted upon them, and in the Barbarians, who seeing the viper leap upon Paul's hand, concluded presently that he was a murderer, whom vengeance would not suffer to live; yea even in the disciples themselves, who conjectured that either the blind man or his parents, had by some special sin, brought upon him this special punishment. Again worldly men add unto the weight of affliction by insulting over those who are thus dejected, and treading in their necks, whom the hand of God hath cast down and humbled. And thus they insulted over David, saying unto his soul that there was no help for him in his God: and elsewhere he complaineth that in his adversity his enemies rejoiced & gathered themselves together, yea the very abjects assembled themselves against him, tearing him & ceasing not; and that his tears were his meat & drink, whilst they daily said unto him, where is thy God? a particular example whereof we have in Shimei, who in David's affliction insulted over him, cursing him and saying, come forth thou murderer and wicked man, the Lord hath brought upon thee all the blood of the house of Saul, &c. And thus they railed on our Savior Christ himself hanging on the cross, wagging their heads and saying, Hey, thou that destroyest the temple, and buildest in three days, save thyself and come down from the cross. And with this insulting & triumphing is often joined mocking, and derision, as we may see in the example of afflicted Job, who though in his prosperity he were reverenced as a King, yet in his afflictions he was mocked by those who were younger then he, yea even by abject persons, whose fathers he had refused to set with the dogs of his flocks. So David complaineth, that the wicked made songs of him and laughed him to scorn when he was in misery, yea it was not his case alone but common to him with all the Church, for being in captivity • , by way of derision they willed them to sing some of the songs of Zion. Thus also Jeremiah complaineth, I am in derision daily, and everyone mocketh me. Yea even our Savior Christ himself, as he had the greatest measure of affliction, so was he above all others scorned and derided, for they put on him a crown of thorns, and a purple robe, they bowed down unto and mocked him saying, God save the King of the Jews. Finally worldly men add unto the afflictions of God's servants by contemning and despising them in their afflictions; for as they labor by all means to make them contemptible and of an abject condition, so having brought them into this estate, they despitefully despise them as the very off-scourings of all things. they make them poor by oppression or deceit, and then contemn them because of their poverty; they load them with slanders and foul imputations, and then despise them as men defamed and of evil report; and in a word, they help to plunge them into all miseries, & then disgrace and lightly value them, as being miserable and of an abject fortune. And this Job observeth (where he saith that he who is ready to fall, is, as a spent lamp despised in the opinion of the rich. The which contempt, derision, insulting and spiteful censuring used by wicked worldlings towards the faithful in their afflictions is much more intolerable, and giveth a far more fierce assault to their patience, then all the troubles and miseries which they sustain; for though they can be content to stoop and humble themselves under the hand of God, and quietlie bear the burden which he layeth upon them; yet their stomachs rise, and their hearts are ready to boil with anger, and impatiency, when men, who should rather pity them, do deride and scorn, contemn and insult over them in their distress. But especially the strength of this temptation is increased, when as the afflictions of the faithful are thus aggravated, not only by strangers from whom they expect no better, but also by their friends & acquaintance, by their kindred and allies, who are bound unto them not only in nature and nearness of blood, but also by many benefits bestowed, and many good offices performed unto them. For this made Job's afflictions grievous and intolerable, when unto them were added the unjust criminations and hard censures of his friends, from whom he expected comfort, whereas their mercy and compassion towards him would have made his heavy burden light, like a load carried upon many shoulders. And this made him to complain that they were miserable comforters, because they had opened their mouths upon him, and smitten him on the cheek in reproach, and had gathered themselves together against him: that they spoke eloquently against him, vexing his soul & tormenting him with words; y ^t they had many times reproached him and were not ashamed, but were impudent towards him. This made him to cry out in that great passion. Have pity upon me, have pity upon me (O ye my friends) for the hand of God hath touched me. Why do ye persecute me as God, and are not satisfied with my flesh? And as his afflictions were increased by the unpleasing society of some of his friends, who in steed of comforting tormented him, so by others of them, whilst they did abandon and forsake him, because of his afflictions; the which his misery in respect of this desertion he elsewhere bewaileth; He hath (saith he) removed my brethren far from me, and also mine acquaintance were strangers unto me; my neighbors have forsaken me, & my familiars have forgotten me, &c. Of this also David complaineth. My lovers and my friends stand aside from my plague, and my kinsmen stand a far off, and elsewhere he saith, thou hast put mine acquaintance far from me, and made me to be abhorred of them. My lovers and my friends hast thou put away from me, and mine acquaintance hid themselves. But most intolerable are the afflictions of the faithful, when as their friends, from whom chiefly they expect comfort, do not only neglect this duty, but also are the means and instruments to bring upon them all these miseries and crosses; and of this David complaineth, my familiar friends whom I trusted, which did eat of my bread, hath lifted up the heel against me: yea so strong was this temptation in his apprehension, that he was ready to sink under it, as he implieth elsewhere. Surely (saith he) mine enemy did not defame me, for I could have borne it, neither did my adversary exalt himself against me, for I would have hid me from him, but it was thou, O man▪ even my companion, my guide and my familiar, which delighted in consulting together, and went into the house of God as companions.

And as the world doth exceedingly enforce this temptation of afflictions, partly as the means of inflicting them, and partly as it doth aggravate and increase them being inflicted: so the corrupt flesh is as ready to admit and entertain this temptation; and judging all things according to sense and present apprehension, as in the time of prosperity it swelleth with pride and presumption, persuading men that none more then they are in God's love and favor, because they have had the largest draught of temporal benefits allowed unto them; so in the time of adversity and affliction, it is as basely dejected and plunged into the bottomless gulf of horror and despair, persuading men that they are forsaken of God, and pursued with his wrath, which now beginneth to take vengeance against them. From whence proceedeth their murmuring and repining against God and his providence; their impatiency to bear that cross from which they have no hope to be eased; and their resolution to use all unlawful means to vnburthen themselves, when lawful means fail and will not help. So that this temptation of afflictions being so strongly urged by the Devil and the world, and so readily entertained by our corrupt flesh, must needs be very potent and powerful to prevail against those who are assaulted with it; and that not only mere worldlings, who esteeming the worlds prosperity as their chief paradise, do abhor affliction as their greatest hell; but even God's faithful servants, who nourishing this traitor (the flesh) in their bosoms are betrayed by it, and so often foiled in this combat of temptations. Of the former we have manifold examples among worldly wicked men, who being pressed with the weight of afflictions, seek to ease their stomachs, by belching out their blasphemies against God; and feeling present smart, and having no hope of being eased for the time to come, fall into such impaciencie, that some languish in melancholy & discontent, refusing those comforts which they might enjoy, because they are deprived of some which they desire; and becoming in all things miserable through their own willful choice, because in some things they are miserable through necessity. Others tired with the burden of afflictions grow weary of their lives, and by laying violent hands upon themselves, shorten their days willfully, leaping into the endless torments of hell, to avoid the temporary miseries of this world. Finally others wanting strength and patience to bear their afflictions, and also this courage and desperate resolution to put an end unto them by such a violent course, do willingly fall into any manner of sin, and practice all unlawful means, which seem to promise unto them the least hope of ease and freedom. Of the other we have an example in the Israelites, who though they were the sole people of God, delivered by his mighty power from their malicious enemies, and enriched with many blessings (as it were) from the immediate hand of God, yet being a little afflicted and pinched with want, do murmur and repine against the Lord, their creator and redeemer, being moved hereunto, sometime through a bare and false fear of not prevailing against their enemies, and sometime for want of such meat as they lusted after, and of water to quench their thirst. Yea even Job himself renowned for patience, being fore pressed with the weight of afflictions, doth often break out into great impatiency, uttering such words as were not far from blasphemy, if they had proceeded from a settled judgment, and not from a sudden and distempered passion. For he curseth his nativity, and wisheth that he had never been, or that he had miscarried in the birth; he complaineth that God was his enemy, and that he did shoot at him his enuenomed arrrowes, that he oppressed him by strong hand, without hearing his cause, and that his terrors did fight against him. Thus also David by his afflictions was brought sometimes to the brink of despair, and sometime to bewray his impaciency; for he crieth out that he was forsaken of God, that he heard not his prayers, nor regarded his roaring, that God's mercies were clean gone, and his promises utterly failed; that he had rejected his soul and pressed him down with his terrors and indignation; that the state of the wicked was happy, and that he had washed his hands in innocence in vain, because he was punished and chastened every morning. And the like or greater impatiency was shown by the Prophet Jeremiah, who also curseth the day of his birth, and the man, that brought first news hereof to his father, and wisheth that his mothers belly had been his grave, or her womb a perpetual conception, because he came forth of it to see labor and sorrow, and that his days should be consumed with shame.

CHAP. IIII.

Of the preparation, which is required before the conflict of afflictions; and first of our spiritual armor, which we must buckle unto us.

BY all which it appeareth, that these temptations of affliction, though they be not altogether so dangerous and powerful as those of prosperity, yet are they strong enough to overcome us, if we be left to our selves, and to make us the captives of sin and Satan. And therefore, as on the one side we are not in such a cowardly manner to fear these mighty enemies, nor dispayring of victory to cast away our weapons, and betake our selves to flight: so on the other side, we are not securely to contemn them, as being easy to overcome; for if they have foiled God's greatest worthies and most valiant captains; how shall not we be endangered, yea vanquished by them, if we were left unto our own strength, who are but vnexperiensed weaklings and common soldiers? But seeing the strength of our enemies, and our own weakness, we must be moved hereby by a lively faith, to rest upon the power of God's might assisting us, to implore his help and succor in this spiritual conflict; and then in the next place, to use all the good means appointed by God, for the defending of our selves, and the obtaining of victory. Of which (as order requireth) I am now to speak; for as in worldly wars, it is requisite and necessary that we first know the nature, quality, disposition and strength of our enemies, and then accordingly to think of the means, whereby we may be enabled to make resistance and obtain the victory; so must we do in this spiritual warfare; and therefore having already entreated of the former point, I come now to the other; in speaking whereof my purpose is (by the assistance of God) to show, first the means whereby the Christian may be strengthened to bear with patience, and by bearing to overcome all afflictions in general; and then, besides the application of the generals, to insist in the special means, whereby they may be armed, and prepared against some special and particular crosses and calamities.

The means, whereby we may be strengthened against all afflictions generally, may be referred to two heads, for either they respect preparation, or else action and execution; for as in warlike expeditions, those who desire victory over their mighty enemies, do first prepare their forces, furnishing them with armor, weapons, and all other warlike necessaries, and then enter the field, courageously withstanding, or charging the enemy; wisely managing all the means provided in the time of preparation for their best advantage, and never giving over their valiant fight, til they have put their enemies to flight and obtained victory: so must we in this spiritual warfare, first prepare our selves for the fight, and then manfully and christianly demean our selves in the day of battle. And unto this preparation the son of Sirach persuadeth all those, who intend to serve the Lord in this spiritual warfare. My son (saith he) if thou will • come into the service of God, stand fast in righteousness and fear, and prepare thy soul to temptation; settle thine heart and be patient, bow d • wne thine ear, and receive the words of understanding, and sh • ink not away when thou art assailed, but wait upon God patiently. For if all be deferred to the day of battle, and no preparation made before we enter the field, and the alarm be sounded; if in the time of peace, we never think of war, and in prosperity, never prepare for the day of adversity and affliction; if we never expect nor fear the enemy, till he be in sight and ready to encounter as, but are then to be trained in this martial discipline, when we should fight; to seek for weapons, when we should use them; and to put on our spiritual armor, when as already the skirmish is begun, it is a thousand to one that we shall be wounded to y ^e death in the first encounter, put to flight, and easily overcome, being altogether unable to make any resistance.

Now unto this preparation there is required, first that we provide and put on the spiritual armor, and then that we be trained in the knowledge and skil of this Christian Warfare, whereby we may be enabled to use our weapons, and strength to our best advantage; unto which is required the learning and observing of certain rules and instructions, whereby we may know how to carry and demean our selves in this spiritual conflict. The weapons and armor required to this warfare are not the sword, spear & canon, nor the harness and shield of iron and steel, for we wrestle not against flesh and blood, but against spiritual wickednesses, as the Apostle speaketh; but that spiritual armor of a Christian, even all God's sanctifying and saving graces, with which if we be furnished, we shall by them be enabled to make resistance and obtain the victory; partly because, knowing the goodness of our armor we shall be more bold and confident, and valiantly sustain the sharpest encounter in hope of victory; and partly, and that more principally, because the Lord of hosts our great commander, when he seeth us armed, with his own furniture, and adorned with his own colors, will graciously acknowledge us for soldiers of his own band, and strengthen and assist us with his own almighty power, whereby we are sure to put our enemies to flight and obtain the conquest. Neither will it stand with the glory of our mighty General, to have his own faithful soldiers and servants to be foiled and overcome, or to have his own furniture, armor, and weapons to be found weak and insufficient, when they come to be tried and approved.

Now the first part of this spiritual armor, which we must put on in this time of preparation, is saving knowledge; for this is the eye of the soul, which must guide us in all our travels, and that heavenly light, which must direct us in these crooked and rugged ways; which if we want, we shall stumble and fall at every stone of offense, and loose our selves in this labyrinth of troubles; it is the pylote which must govern and guide us in these tempestuous storms of miseries and afflictions, whilst we sail in the dangerous sea of this wretched world, without whose help we shall dash against the rocks of desperation, be ouerset and swallowed with the boisterous blasts, and huge billows of troubles and calamities, and so make shipwreck of our souls; in a word, it is the stern and charde, from which we have all our direction through this sea of miseries into our heavenly country, without the help whereof we should hold wrong courses, and never find the way into the haven of rest, But if we have the eye of saving knowledge enlightened with the bright shining beams of the holy Scriptures, we shall be so guided thereby, that we shall easily overcome all difficulties, escape all dangers, and notwithstanding all these lets & impediments, safely attain unto the end of our hopes, the everlasting salvation of our souls. For if we have learned out of God's word that all these afflictions come from God, and that not as an angry judge, but as a merciful and loving Father; not as signs of his displeasure, but as testimonies of his favor, and marks of our adoption; not to punish us for sin, but to purge us from it; not to destroy, but to increase and perfect his graces in us; not to condemn us, but to further our salvation, making this strait gate, and this narrow and afflicted way to serve for a passage and entrance into the joys of heaven; and finally, that the Lord our loving Father will not correct us without measure, and above our strength, yea no more or longer then is necessarily required for our amendment, and for the better fitting of us for his service and our glory; and that then he will deliver us from all these troubles, wipe all tears from our eyes, and give us beauty for ashes, the oil of joy for mourning, and the garment of gladness for the spirit of heaviness; then shall we be sufficiently strengthened against the day of trial, withstand all these sharp encounters, and obtaining victory over these enemies of our salvation, we shall with peace and comfort hold on in our course of righteousness towards our heavenly country, and be rather furthered then hindered in our journey by their assaults.

The second part of this armor is a lively and justifying faith; for this is that impenetrable shield, which cannot be pierced with these fiery darts, and that high and impregnable rampire and bulwark, which our spiritual enemies can neither mount with their longest scaling ladders, nor batter and overthrow with their strongest engines of trials & temptations. And therefore, if we would overcome by patience, when we are assaulted with afflictions, we must in our preparation buckle unto us this shield of faith, & lay this foundation vpō which our patience chiefly resteth: for these two always go together, so that if faith go not before, it is impossible that true and Christian patience should follow after. And hence it is, that they are conjoined in the Scriptures; so the Apostle exhorteth us to be followers of them, who through faith and patience inherit the promises, and thus the Apostle John coupleth them together, Here (saith he) is the patience and faith of the Saints. If then we would overcome the world, as well when it frowneth as when it sawneth, and stand invincible both against his bewitching allurements, and proud threats, let us buckle unto us this saith, as a principal part of our Christian armor, whereby we are enabled to get the conquest, for this is the victory, that overcometh the world even our faith. The which will evidently appear unto us, if we consider, that it is faith alone which pulleth out the sting of afflictions, and so maketh them to become harmless; for thereby we are assured of remission of our sins, of our peace and reconciliation with God; and therefore that we are not now punished as slaves, but chastised as sons; the which maketh us not only patient, but even joyful in our affl • ctions, for as the Apostle saith, being justified by faith we have peace towards God, through our Lord Jesus Christ, and in this faith we stand and rejoice, not only under the hope of the glory of God, but also in tribulation. So it is faith only, which giveth unto us title and interest unto all the gracious promises of the Gospel, as being the alone condition of the covenant of grace between God and us; and therefore as without faith, all the comforts of the Gospel are no comforts unto us, because we have no right unto them; so being endued therewith, we have our share and part in them all, whether they concern this life or the life to come. For example by this faith we are assured that Jehovah is our Lord and King, our Redeemer and Savior, our sanctifier and preserver; that he is on our side, and therefore we need not to fear who oppose against us; that he will deny nothing unto us which is good and profitable; for if he spared not his own son, but gave him for us all to death, how shall he not with him give us all things also, as the Apostle speaketh: that he ruleth and disposeth all things with his providence, and particularly all our crosses and calamities, even to the falling of the least hair of our head, and therefore that all shall turn to our good, and work together for the best, through his wisdom, power and goodness, ordering them to this end. Furthermore by this faith we are so firmly united unto Jesus Christ our head, that nothing can devide us, whereby we are assured, that there is not anything, which can separate us from God's love, because nothing can part Christ and us, in whom he loveth us. So hereby we are certainly persuaded, that Jesus Christ did not only suffer for us, but that he doth also suffer with us, who is able to ease and comfort us, by upholding us when we are ready to faint, and bearing the greatest part of our burden. That if we suffer • ith Christ we shall reign with him, and that our light and momentante affl • ctions shall cause unto us, a far most excellent, and an eternal weight of glory. Finally by this faith we are assured, that God himself is present with us in all our troubles, that • e measureth out unto us this bitter draught in a just and convenient proportion, and when he hath wrought in us his own good work of grace, he will remove the cross, & give unto us a joyful deliverance. So that there are no comforts like those which are brought unto us by a lively faith, unto which when we have attained in full measure, we may in all our afflictions say with the Psalmist, God is our hope and strength ready to be found. Therefore will we not fear though the earth be moved, and though the mountains fall into the midst of the Sea, though the waters rage and be troubled, and the mountains greatly shake at the surges of the same. Neither is there any trial or temptation so great, which faith doth not easily overcome, as the Apostle maketh it plain unto us in the example of Abraham, who by faith offered up his only son Isaac when he was tried; and of the rest of God's Saints, who being strong in faith, bore with patience those great afflictions; being content to endure the rack and would not be delivered, that they might receive a better resurrection; to be tried by mockings and scourgings (the one whipping the soul, the other the body) by bonds and imprisonment▪ by stoning and cutting in sunder, over which they triumphed, as glorious conquerors, by their faith, as the Apostle witnesseth. And therefore if we would stand in the day of battle, we must in our preparation buckle unto us this shield of faith, which is the chief instrument of deriving unto us from God all comfort and consolation.

The third part of our armor, is a firm trust and affiance in God through Jesus Christ, the which (as also those other parts that remain) is the fruit of a lively faith; for being thereby assured that God is both omnipotent in power, and almighty to save and deliver us, infinite in wisdom and knowledge, beholding and disposing, as all other things, so all our troubles and afflictions; and that as in himself he is love and truth, so he is most loving and careful over us, and always ready to make good his promises, concerning his assistance and our deliverance; we rest and rely upon him in all our afflictions for help and succor, as upon our omnipotent and all-sufficient creator, preserver and redeemer; and resign our selves over unto him our most faithful Savior; having a firm and strong affiance and confidence in him, that he will uphold us in all our troubles, and deliner us from all our afflictions, when as it shall be most fit for his own glory, and our spiritual and everlasting good. And this is that confidence wherewith if we be endued, we shall thereby be marvelously upheld in all our trials, & have our patience so strengthened and confirmed, that we shall easily bear all afflictions which he shall lay upon us, in whom we put our trust, and courageously endure the brunt of all temptations, not fearing what may befall us, seeing all things are ordered & disposed by his most wise providence, who is our chief rock of defense, upon whom we rest in all difficulties and dangers. An example whereof we have in Job, who being so confident in God's mercy and goodness, that he professeth though he should kill him, yet he would trust in him; was also a pattern of patience to all posterity; and so David resting upon the Lord, as upon his rock and fortress, his deliverer and strength, his shield, the horn of his salvation and his refuge, is hereby so armed with patience, that in his greatest affliction he saith, here am I, let him do to me as seemeth good in his eyes; and when as in his greatest distress he was forsaken of all other hope and help, he is said to have comforted himself in the Lord his God. This made him, when sense of pain would have forced him to murmur and complain, to hold his peace and bear all with patience because the Lord had done it. Yea as hereby he patiently suffered his present evils, so he was bold and confident against all future crosses, for trusting in God, he did not fear what man could do unto him; yea he professeth, because the Lord was his shepherd, and took care of him, that though he should walk through the valley of the shadow of death he would fear no evil; and that he slept securely, not fearing ten thousand of his enemies enclosing him about, because the Lord sustained him. And therefore if we would have our patience confirmed and strengthened both against present and future evils, we must seek to attain unto this affiance, and trust in God, as in our mighty and merciful Father; and so shall we with patience and meekness depend upon his providence, both for supplying of those wants which pinch us, for our preservation from those dangers we fear, & for deliverance from these present miseries & afflictions, which we feel and suffer; seeing he is all sufficient to provide for us, omnipotent to defend us, and infinite both in power and love to save all those who trust in him.

The fourth piece of armor, which we must provide against the day of trial, is hope in God, whereby we expect the performance of all those promises, which are made unto us in the Gospel, and especially such as concern God's assisting and strengthening of us in the day of temptation, or our deliverance frō all our troubles. The which also is a fruit of our faith and affiance in God, for when we believe all his gracious promises made unto us, for the supplying of our wants, protection from perils, and deliverance from those evils which we sustain and suffer, and do rely upon them with assured confidence; then do we also wait God's leisure▪ attend his pleasure, and hopefully expect when these promises shall be performed, and made good unto us for our use and benefit. And this the Apostle teacheth us, where he saith, that Faith is the ground of things hoped for; and the evidence of things which are not seen; and the Prophet implieth it, where he willeth those that believe, not to make hast, but to wait God's leisure, and hopefully to expect the accomplishment of his promises. Now as this hope is the daughter of faith and affiance, so it is the nurse of patience, whereby it is fed and nourished, and so strengthened and upheld, that it cannot faint or fall. So the Apostle telleth us, that we are saved by hope which expecteth things invisible, and if we hope for that we see not, we do with patience abide for it. And thus doth our hope strengthen our patience, as it expecteth the performance of God's promises, either respecting this life or the life to come. In respect of this life our patience is confirmed, whilst we hopefully expect the performance of God's promises for our deliverance out of our afflictions, and in the mean time his assistance to strengthen us, in the bearing of all those crosses and calamities which he layeth upon us: for when we hope that our troubles will have an end, and that the cloud of calamities being blown away, the sun of God's favor will shine again unto us; when we expect rest and peace, after our labor and dangerous warfare, and that our mourning shall be turned into joy, and our troubles into comforts; then do we bear the present brunt with patience, in respect of these future hopes; and are eased in those miseries which we feel, by that immunity and freedom which we expect. And thus doth the mariner whilst the storm lasteth, take excessive pains to save his ship and life, in hope that it will be ouerblowne, when as again he shall have fair weather and a good passage; thus doth the poor man patiently endure his toilsome labor, whilst he hopeth that his pains will bring riches, and his riches rest; thus doth he who is tormented with a fever, bear with patience his present grief, whilst he hopeth for the end of his fit, & the recovery of his health; and thus doth the poor traveler patiently hold out in his weary journey, whilst he hopeth for sweet repose at his journeys end. Whereas when hope utterly faileth, the sayler letteth his ship rome at the mercy of the wind and weather; the poor man loytereth, preferring easy rest before hopeless labor; the sick man is as much tormented with impatiency, and tired with tossing, as with the sense and smart of his sickness and disease; and the poor traveler • ainteth not more for want of rest, then for want of hope of attaining the end of his labor. But especially is our patience confirmed by those hopes which respect the life to come; for then we cast away everything that presseth down, and the sin that hangeth so fast on, and run with patience the race which is set before us, when we look unto Jesus the author and finisher of our Faith, who for the joy which was set before him endured the cross, despised shame, and is set at the right hand of the throne of God. Then do we patiently bear all crosses and troubles, when our faith apprehendeth; and our hope expecteth (after our light and momentary afflictions) a far most excellent and an eternal crown of glory: because we count that the afflictions of this present time are not worthy the glory which shall be shown unto us: then do we with Moses refuse to be heirs of worldly happiness, and choose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season; esteeming the rebuke of Christ greater riches then treasures of this earthly Egypt, when we hopefully expect the recompense of reward, and that all tears being wiped from our eyes, we shall have fullness of joy; and pleasures at God's right hand for evermore. Then do we patiently endure the miseries of this life, when in respect of future hopes, they are not all able to make us miserable, and finally then do we with quiet meekness suffer with David long furrows to be made on our backs, and submit our selves to be even harrowed with crosses, and to be threshed and winnowed with these temptations, when as faith assureth us, that the feed of happiness is sown in the deep furrows of affliction, and hope expecteth a fruitful harvest. Whereas on the other side if hope forsake us, then our patience also; and no sooner do we despair of help and deliverance, but presently we begin to bewray our impatiency, murmur and repine against God's providence, and even to blaspheme him to his face, as Satan judged of Job, out of his own experience.

The fifth piece of armor, which we must prepare and put on, to strengthen us against the assaults of afflictions and temptations, is charity and the true love of God, for as this is the oil which maketh us nimble and active in obedience, and in the works of godliness; so also it suppleth and softeneth the swelling tumors of our corruptions, whereby Christ's yoke becometh easy and his burden light, and if this heavenly flame have enlightened and warmed our hearts, it will so mitigate and even extinguish the fire of afflictions, that it cannot burn us, and make it more like a color or shadow then any substance or real quality; or if we be scorched by it, this heavenly and vital heat will draw out that which is earthly, and so take away and ease us of all grief and torment. For it is the nature of love to make things strange to become familiar, difficult things easy, and causeth men both to attempt, and also happily to achieve that which otherwise would seem impossible. So that if we love the Lord, nothing will be hard unto us which he enjoineth us, his will and pleasure will be the rule of our contentment, and whatsoever cometh from him for the trial of our love and obedience, we will take it well at his hands, and bear it not only with patience, but even with gladness and rejoicing, seeing we have fit occasion to approve our love unto him by these trials. Again our love to God is a notable means to work and increase in us patience in afflictions, because our love toward him assureth us of his love towards us, seeing our love is but some small reflection of that heavenly heat, and but a little spark of that infinite divine flame; neither do we begin with him, but we love him, because he loveth us first, as the Apostle speaketh. Now whosoever is thus assured of the love of God towards him, he may also with patience bear those crosses which come from him, seeing they are not the punishments of a just judge, but the chastisements of a loving Father, in which he aimeth not at his hurt and destruction, but at the bettering of his estate, and the everlasting salvation of his soul. Furthermore this love worketh patience by giving us hope and assurance of our deliverance, seeing hereby we know, that God taketh no delight in the torments of those that love him. And therefore when he hath effected his own good work in us, and hath recovered our spiritual health by these bitter and unpleasant medicines, he will minister them no more unto us, but as he can, because his power never faileth him, so he will, because his love never faileth us, deliver us in most convenient time out of all our troubles, and in the mean while will be present with us, and so support us with his might, that though we be sometime foiled, yet we shall never be overcome. And these bonds of love, whereby God hath voluntarily tied himself to help and succor us, he hath further strengthened by the strong and inviolable cable of his truth, promising deliverance (to those that love him) out of all their evils and afflictions; Because (saith he) he hath loved me, therefore will I deliver him, I will exalt him because he hath known my name, he shall call upon me, and I will hear h • m, I will be with him in trouble, I will deliver him and glorify him, with long life will I satisfy him, and show him my salvation. Or if in his wisdom he thinketh it fit to continue upon such their crosses and calamities, yet shall they not hurt them, but be turned to their good. For he hath assured us, that all things (even troubles and afflictions) shall work together for the best unto them that love God. Finally seeing afflictions are that narrow way, and straight gate which lead us into God's presence, and no man can come unto him, but by the difficult passage of trials and tribulations; therefore love, desiring nothing in comparison of God's presence, and fearing nothing so much as to be excluded from it, doth make us not to respect the foulness of the way, by which we are conducted to that fair end of our desires, and to travel not only with patience, but also with joy in this unpleasant passage, rushing through those thorns and briars of troubles, which would stop and hinder us, leaping over all blocks of difficulties which lie in the way, and running resolutely through fire and water, tortures & torments, thick and thin, not caring what we endure and suffer, so we may come unto God, whom we so dearly love, and in his fruition have fullness of joy for evermore. And therefore, if we would bear with ease this cumbersome burden of afflictions, let us labor after love, which will make it light; if we would not be weary in traveling this foul way, let us choose love to accompany us in our journey; and so having the Lord continually for the object of our sight, and hasting to enjoy him whom we so dearly love, we shall not tire in our travels, but patiently pass all difficulties, and with much joy and comfort come at the length to our iourneies end.

The sixth part of our spiritual armor is true humility, by which our patience is so notably strengthened and confirmed, that we may surely conclude, where the one is, there is the other, and where there is a great measure of humility, there also there is patience in like proportion. An example whereof we have in Job, who as he was a pattern of patience, so also of humility: for in sight and sense of his own baseness, he saith to corruption, thou art my father, and to the worm, thou art my mother, and my sister. And so vile he was in his own eyes, when he appeared in God's presence, that he abhorred himself, and repented in dust and ashes. So David who had so denied himself, that he was in his own sight a flea, a Partrich on the mountains, yea, a worm and no man, in his afflictions was armed with like patience, laying his hand upon his mouth, because God had done it. But above all is the example of our Savior Christ, who as he exceeded all men in humility and meekness, so also in patience; and as being the glorious Son of God, equal to his father, he was content in his humility to abase himself and to become of no reputation, taking upon him the state of a servant, and submitting himself in obedience to his father, to the death, yea the shameful death of the cross; so being in this affliction, he as much exceeded all in patience, offering his back to the smiter, and his check to the nippers, and with meekness suffering his face to be buffeted, his head to be pricked with thorns, his body to be whipped, and after crucified, and that when almost all scorned and derided him, and none pitied him in his miseries; all which he suffered with meekness, and when he was oppressed and afflicted, he opened not his mouth, but was brought as a sheep to the slaughter, and as a sheep before the sheerer is dumb, so he opened not his mouth; and as the Apostle speaketh, when he was reviled, reviled not again; when he suffered, he threatened not, but committed it to him that judgeth righteously. And therefore if we will learn of Christ, and embrace and imitate his meekness and humility, then will we also with patience take his yoke upon us. For if we have an humble conceit of our selves, in respect not only of our vileness and baseness, but also of our corruption and sinfulness: then will we always conclude, that our condition, though never so mean and miserable, is yet better then we have deserved; that if we had our due, we should suffer far greater punishments; and that it is the great mercy of the Lord that we are not utterly consumed, as the Church confesseth in her greatest afflictions; and this will make us not only with patience, but also with thankfulness bear lighter crosses, when as we know and acknowledge that we have justly deserved to have far heavier laid upon us. Moreover, if we be thus humbled in our own eyes, then will we deny our selves and all that is in us, that God may be all in all; then will we submit our will, which is subject to be mislead by errrour and ignorance, unto the will of God, and be contented in all things to be guided and governed by his providence, because he is infinite in wisdom, and knoweth what is best for us; infinite in power, and therefore able to effect what his wisdom seeth best; and infinite also in love and compassion, and therefore always ready to bring good unto us out of the greatest evil. And this is that which the Apostle requireth, namely, that those who suffer according to the will of God, should commit their souls to him in well doing, as unto a faithful creator, resting contented with his good pleasure, in whatsoever estate it is his will to place and bestow them; whether it be prosperity or adversity, health or sickness, plenty or poverty, honor or dishonor, life or death. An example whereof we have in David, who in his greatest extremity submitted himself to God's good pleasure: Here I am (saith he) let him do unto me as seemeth good in his eyes. As also in just Job, who being spoiled of all his great substance, and brought to extreme poverty, humbled himself and worshipped, saying, Naked came I out of my mothers womb, and naked shall I return thither; the Lord hath given, and the Lord hath taken it, blessed he the name of the Lord. And again being grievously afflicted with sores and sickness, and provoked to impatiency by his wife, he saith unto her, Thou speakest like a foolish woman. What, shall we receive good at the hand of God, and shall we not receive evil? But above all, the example of our Savior Christ is to be propounded unto us for our imitation, who being to suffer the cursed and shameful death of the cross, and the heavy burden of God's wrath due to our sins, which his natural and human will most feared and abhorred, yet with all humility and patience submitteth himself to his fathers pleasure; O my father (saith he) if it be possible let this cup pass from me; nevertheless, not as I will, but as thou wilt: and again, O my father, if this cup cannot pass away from me, but that I must drink it, thy will be done. And if we can thus submit our wills unto the will of God, and resign our bodies, souls and states to be ordered and disposed of according to his good pleasure, it will exceedingly lighten our burden, and ease our smart: whereas, if this humility be wanting, there will be nothing but impatiency, murmuring and repining, fretting and fuming, as though our punishment were above our fault, and we suffered things far unworthy of us. By which means the weight of our afflictions is exceedingly aggravated, for whereas in their own nature they did only press us, now also they vex and gaule us; like the yoke carried by the stubborn and refractary ox, which by his much struggling fretteth off the skin, whereas it might be carried with ease and without hurt, if he would go quietly, submitting himself to his owners pleasure. Finally, this humility whereby we deny our selves, and yield in all things unto God's good will, is most necessary for the time of affliction, not only as a means to confirm our patience, whilst the hand of God is upon us, but also to free us from all our crosses and calamities; for above all other sins the Lord like a wise father correcteth in his children their pride and stubborness, and although other offenses may be the causes moving him to chastise them, yet if with meekness and quietness of spirit, they submit themselves in all humility under his chastising hand, he will in tender compassion spare them, and not deal with them according to their sins, nor reward them according to their iniquities: whereas if they show themselves stubborn and rebellious, proud and impatient, whatsoever their faults be, which were the occasion of their correction, he will in this case lay on load and not spare, till he have broken and pulled down their stomachs, brought them upon their knees, and have caused them to submit themselves with all humility and meekness unto his good will and pleasure. Which when he hath effected, then he will spare us as a loving father spareth his only son, and being humbled, he will not only cease correcting us, but also receive us into his former favor, and set his face upon us for good and not for evil. So the Lord saith, that he taketh delight to dwell with him, that is of an humble and contrite spirit, to revive the humble, and to give life to them that are of a contrite heart, and that when his children are thus broken and humbled, he will not contend with them forever, nor be always wroth, for so the spirit should fail before him: but upon this humiliation he will be reconciled, exalt them who are thus abased, and take them up in his arms of mercy and compassion, who have cast themselves down, acknowledging their faults, and craving pardon, as we may see in the example of the prodigal son.

The seventh part of our Christian armor, to strengthen us against the assaults of affliction, is unfeigned repentance for our sins, even an hearty sorrow for our sins past, in this respect, because by them we have dishonored and displeased our gracious God and merciful father▪ a true hatred of them both in regard of their own ugliness, and also of the bitter fruits of misery and affliction which spring from them; and a steadfast purpose of heart to leave and forsake them for the time to come, and to serve the Lord in the contrary duties of holiness and righteousness, all the remainder of our lives. For if we do thus begin, and often renew our repentance as we renew our sins, then shall we thereby most assuredly either prevent these afflictions, and keep them from falling upon us, or be delivered from them, if already they be imposed, or finally bear them with such patience and comfort, that they shall be v •• o us not only harmless, but even good and profitable. Concerning the first, the Lord giveth us a general rule for the expounding of all his threatenings, that they are always to be understood upon the condition of impenitency, and our perseverance in sin; namely that if we go forward in our wickedness, and will not be reclaimed by these threats, then the judgments threatened shall surely be inflicted; but if we forsake our sin, and turn unto the Lord by unfeigned repentance, then this obligation of threatening, binding us to satisfy God's justice by suffering punishment, is made void and cancelled. So also the same rule is given for the expounding of God's promises, namely, that if we continue to fear and serve him, they shall be made good unto us; but if like wandering Planets, we retrograde in the ways of godliness, and slide back into our former course of wickedness, then also this bond assuring us of God's blessings, is made frustrate and of no virtue unto us, because the condition thereof is not observed. Of this the Prophet I mas seemeth to have been forgetful, which maketh him so much out of patience, because N • niuch was not destroyed, according to the outward letter of his threatening; whereas God's truth and their preservation and deliverance, might well stand both together, seeing this threatening was not absolute but conditional, and they made it void by their public and solemn humiliation and repentance. But the Lord plainly expresseth it by his Prophet Ieromie: I will (saith he) speak suddenly against a nation, or against a Kingdom to pluck it up, and to root it out, and to destroy it: but if this nation against whom I have pronounced turn from their wickedness, I will repent of the plague, that I thought to bring upon them. And I will speak suddenly concerning a nation, and concerning a kingdom, to build it, and to plant it; but if it do evil in my sight, and hear not my voice, I will repent of the good that I thought to do for them. And hereupon he calleth the people of the Jews to repentance, that so they might escape his judgments in the same place threatened against them. Speak thou therefore (saith he) unto the men of Judah, and to the inhabitants of Jerusalem, saying, thus saith the Lord, Behold, I prepare a plague for you, and purpose a thing against you: return you therefore everyone from his evil way, and make your ways and your works good. So else where to the same purpose: Break up (saith he) your fallow ground, and sow not among thorns, be circumcized to the Lord, and take away the fore-skin of your hearts, ye men of Judah & inhabitants of Jerusalem, lest my wrath come forth like fire, and burn that none can quench it, because of the wickedness of your inventions. And again: Go and try these words towards the north, and say, thou disobedient Israel return, saith the Lord, and I will not let my wrath fall upon you, &c. And in another place: Now therefore amend your wa • es, and your works, and hear the voice of the Lord your God, that the Lord may repent him of the plagu • , that he hath pronounced against you. So when by a dream the Lord had threatened against Nebuchadnezzar a fearful judgment for his Idolatry, pride and cruelty. The Prophet Daniel counsaileth him, to break off his sins by righteousness, and his iniquities by mercy towards the poor, that this might be an healing of his error. Yea so powerfully doth our repentance prevail with God, for the with-holding of his threatened punishments, that even after sentence of condemnation is pronounced, execution begun, and God's messengers and sergeants are sent out already for the attaching of sinners with his judgments; those who have unfeignedly repented of their sins, have a protection from God, and being entertained for his servants, and made known so to be, by his livery and cognizance, are privileged from this general arrest, and exempted from having any part in these common calamities. So the Lord intending to bring destruction upon the inhabitants of Jerusalem, commandeth his Angel to go through the midst of the city, even through the midst of Jerusalem, and to set a mark upon the foreheads of them, that mourned and cried out for all the abominations that be done in the midst thereof. And to the other Angels, the ministers of his wrath and vengeance he said, Go after him through the city and smite; let your eye spare none, neither have pity: destroy utterly the old and the the young, the maids, and the children, and the women, but touch no man upon whom is the mark, and begin at my Sanctuary.

By all which it appeareth, that unfeigned repentance is a notable means for the preventing of God's judgments, and the escaping of those afflictions, which our sins have deservedly drawn upon us. Whereas if we continue in impenitence, we shall inflame God's wrath against us; if we be not offended with our selves for our sins, we shall make God offended with us, if we will not judge our selves, we shall not escape God's judgments; if we do not in sorrow and humility lay them open by confession before God; the Lord will lay open our shame by our fearful punishments before men. And finally, if we do not by unfeigned reap̄tance take upon our selves an holy revenge, that God may be glorified; God's anger will wax hot, and he will glorify his own name by manifesting his justice in our confusion. For sin deserveth anger and judgment, and anger and judgment it will have▪ either from our selves, or else from God; neither need we to fear that we shall have them from both, seeing our condemning and punishing of our selves, by unfeigned sorrow for our offenses, doth make us stand absolved and acquitted before the tribunal of God's judgment. But as repentance is a preservative to keep us from the tainture and infection of miseries: so being fallen unto them, it is a singular antido • e to expel this poison, and a restorative to recover us unto our former estate and condition. And as the Lord is ready upon our true repentance to pull back his judgments, when they are ready to seize upon us; so being plunged into them, he is as ready to pull us from them, as them from us, if now at the last with penitent and contrite hearts we humble our selves before him, imploring mercy and forgiveness. For as the Lord is slow to anger, so when he is provoked, he will not always chide, nor keep his anger forever. And of this we have continual experience in the people of Israel in the time of the Judges and Kings, who no sooner repented of their sins, but the Lord presently forgave them, and eased them of their afflictions. And our Savior hath left a perpetual president of it in the prodigal son, whom his father upon his conversion and humiliation received into his favor, comforted him in his distress, and relieved all his wants. With these examples agree plain places of Scripture: for thus the Lord inviteth his people of the Jews unto repentance, that he might deliver them out of all their calamities, into which they were plunged by reason of their sins. O ye disobedient children (saith he) return and I will heal your rebellions. So by the Prophet Ezekiel he willeth the people to return from their transgressions, that so iniquity might not be their destruction, protesting unto them, that he desired not the death of him that dieth, but rather, that they should return and live. And when as the people thought it too late to return, because not only the sentence was passed out of God's mouth, whereby they were adjudged to punishment, but execution also was already begun; for so they say, If our transgressions and our sins be upon us, and we are consumed because of them, how should we th •• live? The Lord returneth this comfortable answer by the Prophet: Say unto them, as I live, saith the Lord God, I desire not the death of the wicked, but that he turn from his way and live. Turn you, turn you from your evil ways, for why will ye die, O ye house of Israel? And as this well becometh the infinite mercy and goodness of God, so it also agreeth with the rule of reason, that where the cause is taken away, there the effect also must needs cease. For our sins are the causes of our afflictions, as appeareth by the words of the Apostle; where having shown how the Corinthians sinned in unworthy receiving of the Sac • ament, he addeth, for this cause many are weak and sick among you, and many sleep. And so the continuing and multiplying of our sins, is the cause which moveth the Lord to continue and multiply our afflictions; for if notwithstanding his mere gentle chastizements we will not obey him, but walk against him stubbornly, then (as he hath threatened) he will walk stubbornly in his anger against us, and will also chastise us seven times more according to our sins; for when he hath begun, he also will make an end, either for our conversion and reformation, or our confusion and destruction, as he saith to Eli. Whence we may infer, that as sin is the cause which moveth the Lord to inflict and continue his corrections upon us; so the leaving and forsaking of these sins will move him to pardon us and grant deliverance.

And thus doth repentance usually through the infinite mercy of God, free and deliver us from those afflictions and m • series, into which sin plungeth us: But if the Lord for his own glory, our trial, and the excercise and increase of his graces in us, doth after our true repentance, suffer still the the cr • sse to lie upon us; yet are we so eased a • d streng thened hereby, that we bear his chaste • zements not only with patience and peace, but also with joy and comfort. For then we are rea • y to si • ke under our burden, when unto the weight of our afflictions is added the intolerable weight of sin, and of the wrath of God which doth accompany it; and then we faint under the easiest load, when we are weakened with self-guiltiness, and consider that the sins which we nourish in our bosoms and are loath to leave, are the causes of all our miseries. But when we have cast away everything that presseth down, and the sin that hangeth fast on, when we have unburdened our selves of our own load, and bear only that which God hath imposed, then shall we truly find that our afflictions are but light, as the Apostle speaketh, and that when we are most pressed with them, we may even run with patience the race which is set before us. Now repentance doth take away all our sin, not by merit, but through God's mercy and his gracious and free promises made unto it; and maketh us to appear innocent, as though these sins had been never committed by us; and consequently it plucketh out of our afflictions this sting of sin, and of God's anger due unto it, it maketh them to become harmless unto us, so that like the Serpent without a sting, they may fear us with their hissing, but cannot hurt us with their biting: Neither (as one saith) can adversity harm us, if iniquity like a tyrant do not reign over us. For if we have truly repented us of our sins, then are we assured by God's infallible truth, that they are pardoned and quite blotted out of his remembrance; that we are now reconciled unto him, and of enemies, are become servants and children; that now there is not only peace between us, but even love and amity. And that therefore the afflictions we bear, are not the fruits of enmity and wrath for our destruction, but trials, whereby our gracious father proveth and approveth our love & obedience; and whereby our captain and great commander trieth our valor, our skill in the Christian warfare, and the goodness of those spiritual weapons and armor, wherewith he hath fitted us against the day of battle. From which assurance of peace and amity with God, ariseth peace of conscience, which doth exceedingly comfort and stregthen us in all afflictions, poverty and imprisonment, griefs and sicknesses; yea even in the agony of death it self, as our Savior implieth in that speech to the sick of the palsy; Son be of good comfort, thy for sins are forgiven thee. Finally, this peace with God, and peace of conscience, which followeth true repentance, is also accompanied with joy in the holy Ghost, whereby we rejoice in God's mercy and the assurance of our salvation, not only in prosperity, but also in adversity and tribulation, as the Apostle speaketh. The consideration whereof should make us earnestly endeavor and labor in the practice of repentance; and not to be discouraged with the present bitterness and vnpleasantnes which we feel in it; seeing we shall find, that (as one saith) these tears are full of joy, and this mourning the matter of our mirth; and therefore let us grieve with this grief which is the mother of rejoicing & not rejoice with that joy which is the parent of heaviness; let us pour out these tears which are the seeds of pleasure, & not laugh with that laughter, which shall end in wailing and gnashing of teeth; let us (as the Apostle speaketh) repent with that repentance which is never to be repented of, and not embrace the joys of the impenitent, which shall be accompanied with eternal sorrow & lamentation. And because we have it not at our own beck, let us beg it of God, and seeing in our corrections we behave our selves like untamed calves, which are not hurt so much with the weight of the yoke, as with their own struggling and impatience, let us pray earnestly with the Church: Conuert thou me, and I shall be converted, for thou art the Lord my God.

The last part of armor which we must provide & put on, is a good conscience, by which the heart is defended against the assaults of affliction; so that though the outward parts, as it were the utmost sconces and sorts, be battered and beaten down with crosses and calamities, yet so long as this bulwark remaineth sound and strong, it will so defend the castle of the heart, that it will never be surprised and sacked, nor be cowardly yielded up unto our spiritual enemies. And this good conscience the Apostle requireth in those who will profess the faith of Christ, & suffer for their profession; because (as he addeth) it is better if the will of God be so: that we suffer for well doing then for evil doing. Now y ^t we may obtain this, there is required not only that we labor to keep our conscience clear towards men, by leading a spotless and unblameable life, but also towards God, by doing all good duties in simplicity and sincerity of heart; and that as much as in us lieth we nourish in us innocence, and be faultless and unrebukable; as also that we adorn our souls and bodies with all virtue and piety; for this is the chief means of getting and retaining a good conscience, when as we keep it clear and unspotted of sin. But if through frailty and infirmity, we have defiled our consciences with the filth of sin and wickedness, then in the next place we must labor to purge and cleanse them, washing out these spots & stains with the precious blood of Christ applied by faith, and by the tears of unfeigned repentance, issuing from the fountain of a contrite heart; for by faith our sins are not imputed unto us▪ and by repentance (as I have said) they are so done away, and quite blotted out of God's remembrance, as if they had never been committed by us. And this is the means to get and preserve a good conscience, which when we have attained unto, it will serve as a brazen wall against all the assaults of affliction, and so strengthen and confirm our patience; that we shall not sink nor faint in the greatest troubles; neither can (as one saith) tribulation, treachery and treason, nor anything else, deject and cast down a godly mind thus armed & defended. But as a spark or fiery cole falling into water, is presently extinguished: so the heat and excess of all sorrow and grief is cooled and quenched, when it befalleth him, who hath a good conscience. And therefore if we would have patience in the time of trouble and affliction, let us keep our consciences clear and unspotted from sin, and adorn our selves with all grace and godliness, for other virtues and patience are inseparable companions; which always accompany the one the other; & therefore the Apostle linketh them together; Join (saith he) virtue with your faith and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, &c. For if we have our souls adorned with these virtues and graces, and bring forth the fruits of new obedience, it is a notable means to confirm our faith and hope in God for help and deliverance, according to that; turn thou to thy God, keep mercy and judgment▪ and hope still in thy God; and being assured hereof, we do with patience wait God's leisure for the accomplishment of his promises. And this appeareth in the examples of God's saints; for thus doth Job in his greatest extremity comfort himself, and strengthen his patience, by calling to mind his diligence and uprightness of heart in the service of God; which Satan knew well enough, and therefore sought to disarm him of this help, and to pluck from him this stay of his patience, whilst he used his wife and three friends as his instruments, to convince him of hypocrisy and impiety against God. And thus doth Hezekiah comfort himself and strengthen his faith, hope, and patience, by calling to mind his integrity of heart in God's service; I beseech thee O Lord (saith he) remember now, how I have walked before thee in truth, and with a perfect heart, and have done that which was good in thy sight. And so David doth usually comfort himself, and confirm his patience, by remembering his innocence, and sincerity in the performance of all good duties both towards God and his neighbors, as appeareth in many places of the Psalms. But contrariwise where the conscience is defiled and stained with sin; there is nothing but impaciency, murmuring and repining, because self▪ guiltiness maketh them that are afflicted to conceive of God as of their enemy, and that the miseries they suffer, are the punishments of a revenging judge, and not the chastisements of a loving Father. So that an evil conscience maketh the smallest & lightest afflictions great and intolerable; because it self being most heavy and burthensome, doth add exceeding weight to this load of the cross, pressing the bearer down, like water in leaden vessels, which would be carried with case in leather or wood. To this purpose one saith, that among all tribulations and human griefs, there is none greater then a conscience burdened with sin; for if a man be not wounded in conscience, but whole and sound within; when he suffereth any outward affliction, he willl fly thither, and there he will find his God; but if there be no peace there, because God will not be where iniquity aboundeth, what shall a man then do, and whether shall he fly when he suffereth tribulation, seeing whethersoeuer he goeth, this enemy will pursue and torment him? In which respect he compareth in the same place an evil conscience to a piece of wood rotten at the heart, which thought it may make a fair show on the outside whilst it is untouched and untried, yet if it be put into the building, it endureth not when it beareth any weight; or if it be touched with the axe or wedge, it easily flieth into fitters, and discovereth it inward rottenness, whereas a good conscience which maketh outwardly no great show nor flourish, is like a piece of timber, which though it be rotten on the outside in the sappie parts, yet is sound at the heart, and appeareth better the more it is tried, and strongly beareth the greatest weight that lieth upon it. Let this therefore be our care, that having our consciences clear we do not suffer as evil doers, but let us either retain our innocence whilst we have it, or regayne it, when we have lost it, by true repentance; for a good conscience bringeth comfort, and comfort patience in afflictions; whereas there can be no consolation▪ where there is guiltiness of ill deserving, and without comfort nothing but impatiency, shame and horror of mind, as the Apostle implieth, where he exhorteth that none of the faithful suffer as a murderer, or as a thief, or an evil doer, or as a busy body in other men's matters; but that if any suffered as a Christian, he should not be ashamed but glorify God in this behalf. Or though men could show patience in their sufferings for their faults, it were not worthy commendations, neither is it much to be respected what is suffered, but who it is, and for what he suffereth. And this the Apostle elsewhere showeth. This (saith he) is thanks worthy if a man for conscience towards God, endure greese, suffering wrongfully: For what praise is it, if when ye be buffeted for your faults ye take it patiently? but if when you do well, you suffer wrong, and take it patiently, this is acceptable unto God, as appeareth in the example of Christ, who being most innocent, was also most patient, not reviling when he was reviled, nor threatening when he suffered▪ but committing all to him who judgeth righteously. And with the Apostle accordeth a worthy Father, saying: that the patience of these men who suffer in a bad cause, and for their demerits, is rather to be admired then commended; yea in truth neither to be admired nor commended, because it is no true patience at all; rather their stupid senselessness is to be admired; but that they haueany true patience, it is utterly to be denied: neither is there here anything which deserveth to be commended, nor profitably to be imitated and enforced; yea much more justly may we judge such a mind worthy greater punishment, being vicious & wicked, by how much the more it hateth the instrument and means of reclaiming it to virtue. And again he affirmeth that patience is the companion of true wisdom, and not the slave of lust and concupiscence, the friend of a good conscience, and not the enemy of innocence. And therefore when you see a man suffer anything with courage and quietness, do not forthwith commend his patience, which nothing showeth and approveth, but only the cause of suffering; for then only our patience is true, when our cause is good, and discerned from that which is false and counterfeit, when it is not defiled with the corruption of concupiscence, &c.

CHAP. V.

Of the rules and cautions, which are to be observed in our preparation unto the conflict with afflictions.

ANd thus much concerning the spiritual armor of God's graces: Now we are to speak of the rules and cautions, which are to be learned and observed, for the well managing of our spiritual weapons, and the better demeaning of our selves in this conflict of temptations, that thereby our patience may be confirmed, and we enabled to endure the encounter of afflictions with assured hope of a triumphant victory. And first we must before the day of battle, carefully & diligently use all good means ordained by God, for the furnishing of our souls with all those saving graces before spoken of, which are that spiritual armor of proof, whereby we are defended against the assaults of afflictions. And chiefly and principally we must hear, meditate, and study in the word of God with all diligence, as being an especial means to comfort and uphold us in all our troubles and trials, without the help whereof, it is not possible for us to sta • d in the day of temptation. And this David found by his own experience, expressly concluding, that except God's law had been his delight, he should have perished in his afflictiō: for the word of God is the sword of the spirit, whereby we defend our selves, repel all the fury of our spiritual enemies, and obtain victory over them in the day of battle; it is our souls armory, wherei • are stored all our wea • ons and munition, which we must use in thi • spiritual conflict; it is our light to guide us in this hard passage; our • hred to lead us out of this labyrinth of troubles; our ch • rd and compass to direct in this sea of miseries unto the happy haven of our eternal rest. In it alone is contained the Art of our Christian warfare, and the sum of our military discipline, which instructeth us how we must order our forces, and how we must march, when we must assault the enemy, and when we must decline and avoid his force and fury. It is our Captain, both to conduct and assist us in this fight of temptations, and our chief encourager in bearing the b • unt of the battle, whilst it offereth unto us the wages of our warfare, and holdeth out the crown of victory to those, who valiantly overcome: it is the food by which we are nourished, strengthened and made hearty to endure the encounter, and whereby we are refreshed and cheered when we are faint and weary; it is our Second and succor, which raiseth us when we a • e fallen and foiled; yea and (as David saith of it) our quickener and reuiuer, when we are wounded to death; it is our joy in all sorrows, and our delight not only when we live in all worldly prosperity, but (as he also speaketh) when trouble and anguish are come upon us; & that ref • eshing honey • , which if we taste by a lively faith▪ we shall thereby be enabled to bear all assaults, and have our strength renewed not only to withstand, but also to pursue the enemies of our salvation. Finally it is our chief comforter in all our miseries and afflictions, as David found by good experience, whilst it teacheth us, that all our crosses and calamities do come from God, as the chastizements of a gracious Father, and are so ordered and disposed by his wise and powerful providence, that they shall all tend to our spiritual good, the enriching of our souls in this life with all saving graces, and the furthering and increasing of our heavenly happiness in the life to come.

A second and most especial means, which we must diligently use that we may be strengthened against the day of affliction, is frequent and fervent prayer, even an humble confession of sin, and an acknowledgement, that all God's fearful plagues and punishments are deservedly due unto us, a desire of pardon in and for Jesus Christ, and deprecation of those punishments, which by our sins we have deserved; or finally if it please the Lord either for our trial, or chastisement, to lay affliction and the cross upon us, that then it will also please him so to arm us with saith▪ patience, and all other sanctifying and saving graces, that we may with meekness and comfort, bear whatsoever he shall lay upon us; come more pure and approved out of this fiery furnace; find our selves bettered and amended, more strengthened in grace and all goodness, and brought nearer unto God, both in respect of the illumination of our minds, and the reformation of all our courses in our lives and conversations. For if we thus humbly and penitently acknowledge & confess our sins, and earnestly endeavor to leave and forsake them, we shall have mercy, and find the Lord faithful to forgive them. If we thus lay them open, the Lord is ready to cover them, if we condemn and adjudge our selves to punishment, he will be ready to absolve and acquit us, if with the prodigal we prostrate our selves at his feet, as not worthy to behold his face, he will embrace us with the arms of pity and compassion; and if we confess in regard of our demerits, that the place of a servant is too good for us, he will receive us into the place of Sons, pardon all that is past, and not think the best things he hath too dear for us. And as upon our humble confession, he will be ready to take away the guilt of sin, so also he will free us from the punishment; and if at all he afflict us, our crosses shall be chastisements, & fatherly corrections, which he will enable us to bear, and • urne to our good, which being effected, he will be entreated by our fervent prayers, to free and deliver us out of all our calamities, to wipe all tears frō our eyes, & to restore us to our wonted fruition of his gracious benefits, as in many places of the holy Scriptures, he hath premised unto us. The which also we see verified in the example of David, who by his faithful and fervent prayers was often freed from apparent dangers, so as they did not touch him; and was often by the same means delivered out of his afflictions, when for his sins he was overtaken by them; as also in the people of Israel, who confessing their sins, and craving pardon and deliverance out of their affliction, were heard of God, and had their suits granted. And the like might be said of Job, Jonah, Daniel, Esdra, Nehemiah, M • nasses, and many others. If therefore we would be prepared against the day of afflictions, so as we may either escape and avoid them, or withstand and overcome them, we must exercise our selves in effectual prayer. For this is the horsemen and chariots of Israel, which calleth more and stronger forces to our aide, then all our enemies that stand against us; this is the pillar of our strength, whereby we, who are so weak and ruinous, that we are ready to sink and fall, when the least storm of adversity bloweth against us, or the lightest weight of affliction lieth upon us, are upheld and stand fast in faith and patience in the greatest tempests of troubles, and under the mountainous weight of the greatest calamities. This is the hand of our souls, to reach out and receive grace and strength from God, whereby we are supported and kept from fainting in our most grievous afflictions; and finally our hammer, by which knocking at the gates of God's mercy in our miseries and extremities, we have legions of Angels sent to comfort us in all our crosses, and to deliver us out of all our troubles.

The third rule is, that in the time of our prosperity, we labor diligently in the moderating and mortifying of our inordinate affections and unruly passions, that we may bring them into subjection unto the good will of God, and make them serviceable unto holy reason. For whilst they thus hold their place, and yield obedience to them, unto whom God and nature hath made them inferior and subordinate, there will be in all estates peace, quietness, and good order: whereas if these slavish servants ride on horseba • k, and make reason and religion, which are their lawful soueraignes to go on foot; if they sit on the throne, and these on the footstool; if they (like common people) usurp government over the other, which should be their Princes and commanders; and like tyrannical usurpers, rule when they should obey, then will this anarchy yield nothing but rude disorder and tumultuous confusion; making men in the time of prosperity to commit rapes and riots, insolences and outrages, injustice, violence and oppression; and in the time of adversity and a • fliction, to fall into impatiency and clamorous complaining, mutinous murmuring and traiterous rebellion. and so to become ready instruments of committing any wickedness, which passion (like popular rage) doth prompte and suggest, if it offer the least hope of helping them out of misery. More particularly, if we would have strength and patience in the time of affliction, we must before the time of trial subdue and moderate the passion of fear▪ which doth much aggravate the weight of misery, and is often times more burthensome and intolerable then the evil suffered both because it doth disarm and weaken the min • e of resolution, and doth a • ticipate and seize upon griefs before they come; yea oftentimes on these which are only feigned in the imagination, and never in truth happen unto us. So also we must in the time of our prosperity limit and confine our unlimited hopes, for the further they are extended and enlarged, the more are we dei • cted when they fail us; the higher they lift us up the more grievously are we crushed, when they forsake and cast us off, and commonly where there hath been no bounds for our expectati • ns, there will be no measure in impatiency and grief, when things much desired and expected answer not our hopes, seeing men usually take it as heauilie to have the contract of hope between their hearts and the things they love, made frustrate and disanulled, as to be divorced and separated from them after their fruition. The like also may be said of our concupiscence and desires, which if they be not moderated according to the necessity of nature. but left at liberty to their own inordinate lusting▪ after superfluities and things unnecessary, they will set us on the rack of discontent, when they are not satisfied, making lesser comfort • great crosses; and the lightest affliction intolerable burdens And thus he who immoderately desireth great riches, is not only impatient of the least loss, but also of small gains, because they do not answer his greedy desires; he who excessively affecteth vain glory and popular applause, is as much tormented in his mind for receiving too small commendations, as another would be in the greatest disgrace. And thus he who setteth his mind too much upon worldly delights, afflicteth his tender and effeminate heart, when he susteineth the lightest cross; yea if either his pleasures fail him altogether, or continueth not in that manner, measure and degree, which he inordinately fancieth and desireth. Thus also must we in the time of our prosperity, exercise our selves in moderating and mortifying of our unbridled and rash anger; for if a man be froward and choleric, when he is in all his desires soothed and pleased, what is to be expected but that he will be stark mad with fury, when he is crossed and thwarted? If he be peevish and fretfull when he is made prosperities wanton, and the worlds darling; what patience is to be looked for, when he lies groaning under the cross, forsaken of his friends, and scorned by his enemies? So we must labor to mortify discontent, and in all things to submit our wills to God's good pleasure. For he who out of melancholic wantonness is discontented with plenty; how can he with patience endure want and penury? He who is not well pleased in the fruition of those great benefits of health and strength▪ pleasure and liberty; how vnfauourie and ill relishing will sickness and weakness, pain and imprisonment, be to his dayntie palate? He who cannot be contented, when he enjoyeth all that he can almost wish and desire; how impatient is he like to show himself, when he hath plenty of nothing but wants and grievances, and how sensible will he be of smart and misery? So likewise we must subdue our pride, haughtiness of spirit, and the (fruit thereof swelling) emulation, whereby men study and labor to match their superiors, and excel their equals. For pride is the very nurse of impatiency, making men to fret and rage, murmur and repine, when they suffer those things, which in their proud conceit they think unworthy of them; to grind their teeth with disdain, when they are forced to stoop under the cross; and to gaule their necks, whilst they are constrained to bear the yoke of affliction, more with their impatiency and struggling, then with the weight of the burden which lieth upon them. So also it maketh the shame of their adversity more intolerable then the smart; and whilst they could with some patience bear their miseries, if they were only miserable to themselves, they are altogether impatient, because they are known to bear them. So also emulation in prosperity doth much aggravate men's sorrows in the time of affliction, • hen as those triumph over them, whom they have emulated; and they disdain them, whom formerly they have disdained. Neither doth it more trouble men to have gone backward in the journey of their desires, then that they have been out-stripped by them, with whom they have contended; nor to be miserable in their own sense and feeling, then to be so in the sight of the others prosperity and happiness. Finally we must labor in our prosperity, to moderate and keep under those contrary passions of sorrow and joy; for he who will weep, when (as it were) he but looketh upon the whip, will howl and cry out when he feeleth it; he who will mourn when he hath no cause, will be mad with grief, when the weight of affliction lieth heavy upon him. And so he, who immoderately rejoiceth in his prosperity commonly immoderately sorroweth in the time of adversity; he who exsulteth with joy, because the world smyleth on him, is usually as much dejected with grief when it lowreth and frown • th. Whereas those who with the Apostle use the things of this life, as though they used them not, they can also with him abound and want, hear with patience evil report and good report, rejoice in in their sorrows, live in dying, and having nothing, possess all things. Those who do not swell with prosperity, are not broken with adversity; and the mind which is so solid and constant, that it is not much raised above his ordidinary pitch with worldly felicity, cannot be much depressed and abased with the weight of worldly misery and affliction.

The fourth rule is, that we do not fain afflictions unto our selves, in our conceit and imagination, nor lay crosses upon our own shoulders by a false opinion, when as God layeth none upon us, giving unto accidents that befall us by our impatient apprehension a poisonous sting to torment us, whereas in themselves they would be so void of ill, that we might put them into our bosoms without receiving harm; but that then alone we take upon us the burden of sorrow for our miseries and affliction, when as necessity, and not will, layeth it upon us▪ For how many are there who through conceit become wretched before their time, and are only miserable, because they are so in their own apprehension; unto whom the saying of Menander may be well fitted; Thou hast borne nothing burthensome, but that which thou hast laid upon thine own shoulders? For as it is the nature of opinion, to make things worthless, esteemed, bad things indifferent, and indifferent excellent; so also it hath the contrary power of making good things seem evil, and such as are of an indifferent nature to become odious and intolerable; whereby it giveth life, and being unto afflictions, which otherwise would not have any existence to hurt us, if we did not make them malignant by our own fancy. Thus some torment themselves with anger and discontent, because they have not the chief place, and upper hand at meetings, resalutations from th • se whom they have saluted, respect and observance from their inferiors, and commendation and applause for their good parts and well deserving, not because the want of these much hurteth them in truth, but only in their own opinion, by which they ouerualued these trifles, and made them things of great worth; not that they might not be happy without them, but because their conceit hath made them necessary to their well-being. And thus some grievously afflict themselves with sorrow, because they have lost some part of their abundant wealth, which if they had still possessed, they would never have enjoyed; & where as they have no other hurt in truth, but that they are purged of superflu • ty, and eased of a burden, yet they are as much vexed for the loss of these transitory trifles, as for the loss of their lives and salvation of their souls, because their opinion hath over prised their wealth, shrined it in their hearts as their most adored idol, and given unto it that honor and respect which is due only to God; whereas if superfluous abundance were thought a burden, it would also be thought an ease to be freed from it, if riches according to their true value were but lightly esteemed, then their loss would be as light, and so borne without pain or difficulty. And the like may be truly said of all worldly things, which in their absence or presence become the matter and occasion of the most afflictions according to the value and estimation which opinion setteth on them. Yea so powerful is opinion in producing these effects, that not only a false apprehension causeth a true affliction, but it is able also to turn comforts into crosses, benefits into miseries, & that which this man's opinion doth make his hell, another man's opposite conceit, would make his heaven and happiness. And so vehemently doth this opinion fasten upon us these imaginary afflictions, that they become much more intolerable, and we more impatient in bearing them, then those which have their being & weight from their own nature and true existence; yea and oftentimes they are more hardly removed, and they comforted, who have cast themselves under them, then in other calamities; because the root of the disease is internal through the error of our judgment, and so oftentimes willful and of choice, rather then imposed by any necessity and constraint, which we naturally avoid. Neither is there any other means to cure this sickness, and to ease the mind of the burden of this affliction, but to remove or rectify the cause, which is a false and ill grounded opinion, by spiritual wisdom and a sound judgment, informed and instructed by the word of God; whereby our minds being enlightened, and the mists of error dispelled, which are cast before the eyes of our understanding, by either sense, passion or carnal reason, we shall be enabled to judge of all things according to truth, and as they are in their own nature, whether they are to be desired as good, or avoided as evil; or between both, neither much to be affected, or much to be shunned, as being of a mean and indifferent quality. And so shall not imaginary afflictions afflict us, neither shall we make those crosses to us, which are no crosses in themselves; nor those heavy and intolerable, which in their own nature are light and easy. Whereas if we be misled by blind and deceiving opinion, we shall not only make those crosses, which wisdom would make benefits, but so aggravate the least afflictions which lie upon us, that they will become intolerable. For as it is the nature of opinion to put shadows and shows, for real existences, so also it doth (as it were) bombase our afflictions, which are truly so called, and like spectacles makes small ones to seem great, whilst it doth aggravate them as though they were new, unheard of, and never suffered of by any other, although in truth they are common and ordinary. And therefore if we would have patience in the day of trial, and endure the assaults of affliction with undaunted courage, let us pull of these false vizards, which opinion putting on, doth make them thereby to appear more terrible, and let us look upon their own natural visage with a wise and judicious eye, esteeming them only afflictions which have their strength from themselves, and not from our fancy, and apprehending those alone to be evil, and to be grieved at, which through their own malignant quality do indeed hurt us, either in our bodies, souls or friends, hindering our sensible or spiritual good, and making us to be truly worse, either in respect of this life or the life to come; and so shows of afflictions will not craze our patience, neither will our sorrow exceed our smart.

The fifth rule to be observed is, that we do not by fear anticipate our grief, making our selves miserable before our time, and presently pulling crosses upon us through timorous expectation and conceit, which would either never befall us, or not of a long season. In which respect the greatest part of men fault against themselves, being more tormented with the fear of evils, then with the evils which they fear, and suffering longer & greater sorrows with the expectation of their miseries before they happen, then after they are come and lie upon them. And as though they could not be wretched enough with the sense of present crosses, they engross all causes of grief, and willfully seize upon needless sorrows; and besides the present afflictions which they suffer, they recall those which are past, making their remembrance to torment their hearts, when as long ago they were freed from the sense of them; and presently apprehend those which are not yet so much as imminent, meeting them in the mid way by a fearful expectation, as though they made too slow haste, and would not come soon enough of their own accord, unless they thus posted towards them. And thus men vex themselves with fear and grief, when they hear but uncertain rumors of great calamities, as though already they were overtaken by them, whereas it may be they will never happen, or if they do, yet not of a long time, or not so grievous as those which by fear were presented to their conceit. Thus in time of pestilence many are as much afflicted with fear of infection, as they whose houses are already visited with the evils which they suffer. Thus in time of war men as much torment themselves with fear of sacking, spoiling and killing, though oftentimes they escape all these dangers, as if already these miseries did lie upon and overwhelm them. And finally, thus many when they cannot comprehend future means of maintaining their estate, within the compass of their own providence, vex themselves more with care and grief for fear of poverty, though now they enjoy sufficient plenty, then there is just cause they should, when they are pinched with want and penury. In which respect men endued with reason, are through their abuse of it, worse then the brutish creatures, for whereas by benefit of their reason, they might foresee evils, that they might either prevent them, or arm themselves with patience to bear those which are unavoidable, they abuse their light of understanding to foresee evils to come, that by a fearful apprehension they may lie groaning under them, as if they were present; yea to surmise and prognosticate those miseries to themselves that never befall them; and to amplify and aggravate them before they hap̄ by all circumstances which fear (only witty in such invention) can offer to their conceit, making them much more grievous and intolerable in the apprehension, then they afterwards prove to the sense and feeling. Whereas the brutish creatures are only afflicted with present evils, neither grieving for those which are past, nor fearing those which are to come, but have in their whole life full security in the fruition of their pleasures, except only that time wherein they are pinched and vexed with sense of pain. If therefore religion, and the light of God's word cannot make us thus wise to put off our miseries, till God call us to suffer them, and layeth the load upon us; yet shaming to come behind brute beasts, let us learn this wisdom by their example, not to make our selves miserable before our time; but if reason help to discover evils before they come, let it also help us to use all good means that we may prevent thē; and whilst we are doubtful of the event, let us temper our fear with hope; and (as one counsaileth us) whilst there is uncertainty, let us favor our selves by believing that which we had rather should happen; and so though we do not gain freedom, and be fully aquitted of our miseries, yet shall we be repreeued from them, and receive no hurt until they touch us; though we err in hoping, yet it is more safe and profitable then to err in fearing▪ seeing that brings comfort, but this torment and vexation. And though at last the evils foreseen do fall upon us yet we shall gain the comfort of all the time until they happen, and be the better able to bear them when they come; seeing they shall find our strength entire, and not wasted with forerunning sorrows and cares, which fear bringeth always to those who give way unto it. And if there be no means to prevent these miseries, let us not spend the time before they come in fearing, grieving & complaining, whereby our strength will be spent, and we made unable to endure their weakest assault, when they set upon us; but let us employ our reason in finding out such arguments, as may confirm our patience in the day of trial; let us, assisted by it, pull off those vizards from our afflictions, wherewith fear • ath masked them; & so taking away (from the things to be suffered) the tumult of passion, and looking upon them as they are in truth, and in their own nature, we shall (as one saith) find that nothing was terrible in them, but fear and terror which accompanied their expectation. If therefore we would be the better armed and prepared, to endure afflictions when they are inflicted, two things are to be observed, when they are but threatened or feared; the first is, that we do not suffer our selves to be dejected with fear and sorrow, when there is any suspicion of future evils, and so give the first part to be acted by passion, which will blind the mind, disturb the heart, and so bring all out of frame and order; but that in the first place, we employ our reason and judgment to discern, whether the evils which fear is ready to apprehend, will indeed certainly befall us, or only stand upon likelihood and probability. For naturally we are apt to vex our selves with causeless jealousies, & needless suspicions, to loose our present comforts, and to mar all our mirth, when we hear but a rumour of approaching evils, fearing and trembling, but never examining the causes of our fear; and running away and fleeing from those enemies, which only our imagination hath feigned. Like (as one speaketh) to such dasterdly soldiers, as are ready to leave their standing upon every false alarm, and to forsake their fortifications, when they see dust raised by an heard of cattle, thinking that a mighty army approacheth to assault them. Which cowardly folly that we may not fall into, let us judge of approaching evils before we fear them, and examine, whether they are likely to come, before we vex our minds with their apprehension, as if already they had befallen us. And to this end let us consider, that as we fall into many afflictions which we never foresaw; so we foresee many in conceit, which in truth never happen. And as there are many occurrence and unexpected accidents, which cross, our hopes, and snatch from us the good things we desire, when we are ready to receive, and to have the fruition of them: so there are no fewer unlooked-for helps, which prevent our miseries when they are ready to light upon us, or presently pull us from them, when they do but touch us. And not seldom doth the Lord, to show his infinite power and wisdom, grant deliverance when all hopes fail, and all means forsake us, pulling our heads even from the block, and making us to suruiue those who were appointed to be our executioners. So that (as one saith) there is nothing so certain of those things which are feared, but that it is more certain that things feared are often stayed and stinted; and things hoped do fail and deceive us, when those are feared, and these expected. Let us know that many more things fright us, then pinch us, and that we are more often pained with a false opinion, then with any real hurt. It is folly to make our selves miserable before the approach of misery, seeing, evils feared often happen not, or at least, are not already happened. Let us consider that false fears do beget true grief, for by a strong apprehension they press evils upon us, as if they were already present, and so whilst we fear least we should hereafter suffer them, we even now suffer them by fearing, and as men astonished know not what they do, so we by fear are so amated, that whilst over earnestly we desire to escape afflictions, we in flying fall into them, That he who is given over to the passion of fear, can never be at quiet, for in time of affliction he is vexed with that which he suffereth, and even whilst he liveth in prosperity he hath no comfort, seeing by expecting of future crosses, he forgoeth the fruition of present blessings, and loseth them for fear of losing them. That vain fears which have no ground but rumor and suspicion, do commonly more torment us, then those which have a true cause, and some real existence; for (as one saith) true things are confined in some measure; but those which are vain and uncertain have no bounds, but are left only to exorbitant conjecture, and to the unlimited liberty of a fearing mind: that the fear of loosing the comforts we enjoy, is as grievous and intolerable as the grief which accompanieth their loss, yea in this respect worse, in that we know what we grieve for, and so how to find remedy by arming our patience against a known evil with approved arguments, whereas fear is always uncertain, changing and varying into a thousand shapes, not according to the truth of things, but the opinion and conceit of him that feareth. That we shall easily suffer those afflictions which being laid upon us by God are unavoidable, if we do not with fruitless remembrance recall those which are past, and with bootless fear anticipate and apprehend those which are to come; seeing they are few and short that presently torment the body and vex the mind, in comparison of that innumerable multitude which either are not come as yet, or already past: whereas those who grieve before they need, grieve also more then needs, and crack their patience with a needless weight, whilst they through fear bear all their afflictions at once, which would be light and easy if they would bear one of them after another, in that order and rank which God hath placed them.

The second thing to be observed is, that if after due examination it appear that the afflictions, which fear is ready to apprehend, will hereafter certainly befall us, we do not by and by • ay hold of them through fear, care and grief, and so make our selves presently miserable, because we must be so in the time to come. And this lesson we are taught by our heavenly schoolmaster, who willeth us, not to care for the morrow, but let the morrow care for it self, seeing the day hath enough with his own grief: for why should we hasten the speed of our crosses and calamities, seeing they will come soon enough, if we stay their own leisure? why should we loose our present comforts, by a timorous expectation of future evil, and so fill our whole lives with grief and mourning? whereas if we would take things as they are offered, there would be an intercourse of joy and sorrow; and a time of breathing, wherein we might recover strength, and make up the breaches which were formerly made by the battery of afflictions: why should we no • rather by all lawful means flee from evils, till they overtake and catch us; then to run unto them when yet they are far off, and to pull them unto us, when as yet they do not touch us? why should we not delay at least those miseries which we cannot wholly escape; seeing if it be best in our own conceit, to be freed from them altogether, it is good also to avoid them as long as may be? and why should we ouerskip our comforts as though we could never soon enough come at sorrow, and not rather rejoice in their fruition whilst we may have them, and leave that time alone to grief and discontent, wherein we are vexed with sense of evil, and can find no cause of joy? yea (will some say) but how should I prevent this fear, seeing I am naturally inclined to it? I answer that seeing we are reasonable creatures, we must not like brute beasts, give our selves over to be ruled by sense and passion, but in all things submit our selves to the government of reason, whom God hath made vice-roy in this little world of man, not giving way to our turbulent affections, but only when they have warrantize from this their sovereign. And so shall we not fear future evils, which are uncertain, because reason will tell us that we may escape them, and therefore it is folly to take certain sorrow for such crosses as are uncertain; neither will it suffer us to grieve for such afflictions as are certain, because such grief is bootless, and to no purpose; or if it have at all any use, it is to ease our selves when we feel the smart, and not when being yet untouched, we only see it. A second means to avoid these causeless and fruitless fears, is to avoid melancholic idleness, whereby they are both bred and nourished; and to exercise our selves with all diligence in the honest works of our callings; for if our minds be taken up with these employments, they will have no leisure to fancy these fears, nor to give them strength (after they are conceived) by reuoluing them in our imaginations; neither indeed shall we, being thus employed, have cause to fear any approaching evils, seeing the Lord will give his Angels charge over us▪ to keep us whilst we are thus in our ways, and to bear us in their hands, that we hurt not our foot against a stone. Finally, if we would be freed from all these fears, we must not rest upon our own care and providence, for the preventing of all future evils, for then we shall never be at quiet, because our foresight is dim in foreseeing perils; and our power impotent and unable to prevent them; but we must learn, as the Apostle teacheth us, to cast all our care upon God, seeing he careth for us. And for as much as he is omniscient, foreseeing all whatsoever may befall us, and omnipotent, able to deliver us out of all our afflictions; or to give us sufficient strength to bear them; & finally, our most loving and gracious Father, who will turn all that befall us, to our good; therefore let us wholly resign our selves over to his good will and pleasure, and submit our selves in all estates to be ruled and disposed of, by his most wise and powerful providence; and so shall we be secure in all dangers, and be freed from these fruitless fears, when we are under his protection, and rest under the shadow of his wings; then shall we not fear the assaults of our enemies, when as we have God for our castle and defense, unto whom we may retire and be in safety; then shall we not, being pressed with the weight of miseries, sink in the sands of sorrow and despair, when as the Lord is our strong rock, upon whom we may rest secure, when the boisterous billows of afflictions do beat upon us.

The fifth rule is, that with wise and Christian providence we foresee crosses, and in the time of peace and prosperity continually expect, when by our great commander we shall be called out to combat with afflictions; that so we may be the better armed and prepared for the conflict, and more easily obtain the victory. For howsoever we are not, by a cowardly and timorous apprehension, to torment our selves with crosses before they come; yet must we wisely foresee them, that we may prevent those which may lawfully be avoided, and confirm our patience against them, which we know will necessarily befall us. Though we may not discover our enemies before they approach, that we may cowardlie fear them, and idly fit still and bewail our future overthrow before the fight, or else amazedly betake our selves to flight, when as yet we are not assaulted nor pursued: so must we not retchlesly and securely presume, that we are in safety, till we fall into their ambushments; but like good soldiers we must keep as vigilant centry in the time of peace or truce, as in the time of war; discover the number and strength of our enemies, and furnish our selves with sufficient forces, that we may manfully endure their assaults, and victoriously overcome. Though whilst we sail in this sea of miseries, we should not foresee tempests, that we may fit still, and idly lament them; yet like good pilots, we ought in the fair weather of prosperity, to foresee the storms of adversity, that having all things in readiness, we may be better able to bear and brook them when they approach, and finally though we may not like lazy and foolish travelers lie in our beds, and timorously forecast all the difficulties and dangers of our journey towards the heavenly Canaan, and afflict our selves with the apprehension of them all, before we be come to any of them; yet like wise pilgrims we must foresee all hindrances and incumbrances, as the foulness of the way and weather, the straitness and roughness of the passage, the stumbling blocks of offenses, and the thorns and briars of afflictions and tribulations which we must pass through; the danger of thieves & murderers, and the hard entertainment that we are like to find in our Inn, that so we may furnish our selves with all things necessary for this journey, & be the better enabled to endure the labor, and to continue unto the end. And thus our Savior Christ requireth, that as he who mindeth to build a tower, sitteth down before, and counteth the cost, whether he have sufficient to perform it; least having laid the foundation, and not being able to finish it, all that behold it, begin to mock him; and as a King being to make war against another, sitteth down first, and taketh counsel, whether he be able to meet and encounter his enemy when he inuadeth him; or otherwise is ready to send his ambassadors to treat on conditions of peace: so we, before we are assaulted by afflictions; must foresee and consider of the power of these enemies, and what strength we have, either in respect of our own spiritual graces, or the aides & succors, which we assuredly expect from God, whereby we may be ascertained that we shall be enabled to withstand their fury, and obtain the victory, that if we find our forces sufficient, we may be comforted and encouraged, or if they be weak and feeble, we may labor to have them supplied and relieved against the day of battle. And this counsel the son of Sirach giveth us; in thy good estate (saith he) remember adversity, and in adversity forget not prosperity; and again, when thou hast enough remember the time of hunger, and when thou art rich, think upon poverty and need. So the heathen man prescribeth this way to be rid of care and fear, and to attain unto full security, that whatsoever evil we may fear to be coming, we do suppose that it will certainly come; and so exercise our selves to bear it willingly, before we be constrained to bear it upon necessity. So (elsewhere) he adviseth us that in our greatest security, we prepare our minds to endure those things which in themselves are hard to be endured, and that in the fruition of the benefits of prosperity, we arm our selves against the greeuances of affliction. Like unto a soldier, who in time of peace, inureth himself to painful labor, and when there is no enemy, lieth in armor, fareth hardly, deviseth stratagems, buildeth fortifications, and so wearieth himself with voluntary labor, that he may be enabled by use and custom, to bear and endure it, when it be cometh necessary. Howsoever therefore we may for our comfort enjoy the benefits of prosperity whilst we have them, and frame our hopes according to our desires in regard of those wants which we would have supplied; yet must we withal prepare our selves for the time of adversity, and considering that those things which have happened unto others, may also befall us, let us at all times be ready to bear those afflictions, which at any time may be laid upon us. And for this cause hath our Savior in the Gospel forewarned us of afflictions, that we may expect them, and be forearmed against they come: so he saith, that if a man will be his disciple, he must take up his cross▪ and follow him: that his faithful servants shall weep and lament, whilst the world rejoiceth; and that whilst they abide in the world they shall have affliction. And his holy Apostle teacheth us, that the Lord doth chastise every son that he receiveth, that we are bastards and no sons, if we be not thus corrected; and that through many tribulations, we must enter into the kingdom of God. And therefore seeing truth it self hath forewarned us of these afflictions, let us not, because we have now the world at will, be negligent and secure, nor conclude with David in the time of our prosperity, that we shall never be moved; let us not dream of immunity from these crosses, and put the evil day far from us; let us not say with Babylon, I sit as a Queen, and shall see no evil; nor think to find a paradise of delight, in the place of our pilgrimage: but knowing that the Lord hath foretold us, that we must suffer afflictions, let us expect them before they come, and arm our selves with faith and patience to bear them even long before they are inflicted on us.

More especially, let us not fix our harts upon anything in the world, but use the benefits of this life, as though we used them not, and enjoy them so, as those who are presently to forgo them. For those things which we possess with immoderate love, we lose with immoderate grief; and if we look upon our temporal blessings, as upon perpetuities, we shall subject our selves to much sorrow, and find small patience, when their loss proveth unto us that they were but moveables. For example, when we are honored in the world, and have every man's tongue as a trumpet for our praise: let us consider that the time may come, when we shall be as much disgraced and defamed, and that those who cry Hosanna, will soon after cry as loud Crucifige; for this hath befallen to many before us, and will happen to many after us; and why then not unto us also among the rest? And upon this meditation let us examine our selves, how we should bear it, if we should be thus cast down out of the high throne of honor, into the lowest bottom of shame and disgrace; and with what reasons and arguments we might confirm our patience, and mitigate and moderate our grief and heaviness. So when we abound with riches, and have such plenty of earthly things, that we have not only for our selves a sufficiency of all we can desire, but are also able to give unto others, and make all about us beholding for our benefits, let us think that (as it hath been the case of many) our plenty may be turned into poverty and penury; and how we may then retain our patience; when we are constrained by want to beg of those whom we have relieved, when instead of our beds of doulne, we must lie upon the straw or hard boards, when our soft and shining silks shall be changed into rags or home spun russet, and our costly cates and delicate wines, shall be turned into course and scant fare, brown bread and cold water. When we have our health and strength, let us not conceive that they are durable or permanent, but that the time will come, when being tormented with grievous sickness we shall toss and tumble upon our restless beds, drink loathsome potions, no less distasteful then the sickness which they should cure, have no appetite to our meat and drink, or to such only from which by rules of Physic we are restrained; and be so enfeebled, that we must be fain to repeat our first learned lesson of standing and going; and then examine our hearts how we could bear these afflictions; that finding our weakness, we may before they come arm our selves with patience against the time of trial. So when we are at liberty, let us prepare our selves to suffer imprisonment, where we shall have light diet and heavy boults, endure the absence of our friends, and the insolencies of our iaylours. When we are in our country, let us consider that the time may come, when being exiled, we shall hear nothing but a strange language which we understand not, and find as strange entertaintment and small comfort, when we stand most in need of it, in respect of our misery. And finally, when we take our greatest delight in our friends and acquaintance, let us call to mind that they are not only mortal, and may be taken from us; but also so mutable, that of our nearest friends they may become our greatest enemies; that our loving parents, under the shadow of whose providence we are sheelded and sustained, and by whose wisdom we are governed, may even the next day be taken from us, and leave us orphans; that our beloved children, which are the comforts of our youth, and the props of our old age, may by their death deprive us of our present joy and future hopes, that our deer wives in whose love and sweet society we now rejoice, are subject to mortality, and that the time may shortly come, when as by death (as it were by a dead palsy) we shall loose the comfortable use of these halves of our selves; & have them plucked from us with no less grief, then if the menbers of our bodies were torn in sunder. That our friends and acquaintance, who now smile upon us in our prosperity, may with our estate change their countenance, not only forsaking us in our afflictions, but vexing us also with the burden of their unkindnesses, and trying and tyring our patience with their wrongs, more then all the injuries and outrages offered by our enemies. In a word, whatsoever we may lose of that which we most love, let us think that it is now in losing, or suppose it already lost; that we may be the better armed and prepared to bear these losses, when in truth they shall befall us; and have weapons ready in our hands, to defend us from being wounded with impatiency and immoderate grief in our conflict with these afflictions. And if we thus possess our worldly comforts, two great benefits will follow hereupon: the first, that we shall not be made drunk with prosperity, nor be puffed up with pride in the confluence of earthly blessings, and become insolent; but use them with all sobriety and good conscience, when as our expectation, like a continual monitour, doth put us in mind of our loss; for who can swell in the fruition of such benefits which are so momentary & mutable? And the other is, that this daily expectation will make these afflictions, which in themselves are grisly and terrible, so well known and familiar, that when they appear they will not much skare and affright us. A notable example whereof we have in the heathen man, who being certified of the death of his dear and worthy son, heard it with patience without any disturbance of passion, because (as he said) he knew when he begot him, that he was mortal, and had brought him up in expectation of this mortality. Whereas these losses when they are unexpected and vnthought of, do the more astonishe us when they happen, and do more torment us with their fear then with their smart. As the same Author showeth in the example of Vlisses, who at his coming home (after his twenty years peregrination) unto his most loving and beloved wife, wept not when she wept, because before his coming he was armed against passion, by the expectation of this joyful mourning at their meeting, but yet could not refrain tears at the sudden death of his dog which he loved, because this accident coming unlooked for, took him unprovided. And unto these benefits we may add that this expectancie will make us to enjoy with more true comfort whatsoever we love, when as our joy in the fruition of it, is not appalled and abated with our fear, we being named already against these losses, and will make them whilst we have them more sweet and delightful. For whereas the first possession of earthly things, whilst they are yet new, is most pleasing, this continual expectation of their loss doth make them to seem every day (which we enjoy them afterwards) as new gotten and gained, and with more welcome, because they come as an over-plus above our hopes.

If therefore we would have patience and comfort in the time of afflictions, let us not pass the time of our prosperity in deep security, promising unto our selves immunity from future crosses, and the continuance of our delights; let us not foolishly imagine that this world, which is unto other of God's servants, a pilgrimage and val • ey of tears, will be unto us a Paradize or garden of pleasure; & that when we see many others overtaken with afflictions, that we only (like Job's messengers) shall escape; for if our enemies come suddenly upon us, and take us unprovided, we shall easily be overthrown; if expecting nothing but joy; we meet with bitter griefs, and if looking for wealth and honor, we be at unawares overtaken with poverty and disgrace; then when these afflictions come, there will be no place for patience; and an open passage for immoderate sorrow and desperate mourning, and then shall we have for all our violence of passion in these our miseries, only the fools excuse, that these are evils which we never thought of; and that we well hoped never to have had such causes of mourning. But respecting the worlds favors, as false and deceitful; and considering that there are no miseries which befall one, but they may likewise happen to another, let us prepare and arm our selves against the time of their approaching, seeing on the one side we are assured that they may happen, and have no assurance that we shall escape them. Which that we may the rather do, let us further consider that our providence and foresight of afflictions will prevent many of them, and lessen all; neither doth it at all hasten their speed (as many imagine who dare not entertain into their thoughts any conceit of evils to come, nor can with patience have any warning given of them by others, as though the very naming of them were ominous, and did presage some mischiese towards them) but only maketh our crosses lighter and easier when they come, & us stronger to bear and suffer them. For evils foreseen do loose the greatest part of their poison and strength, and if we catch these darts of adversity in the hand of providence before they hit us, they will not wound us at all, or not so mortally, as when with their full strength they pierce us at unawares. And as afflictions foreseen, become much weaker, so we also much the stronger to bear and overcome them; partly because before the encounter we have time to arm our selves with resolution, and to gather together the forces of our minds, which being united, are of great strength to overcome all difficulties, and to bear the greatest weight of calamity and misery; whereas if we be assaulted at unawares, and fall into the ambush of afflictions, when never thinking of an enemy, we have these our chief forces scattered and disordered through deep security; then shall small and weak forces of adversity discomfit and put us to flight, even at the first assault, and we shall receive a final overthrow before we have time to make an head, or so much as to aduize of any means to make resistance. And partly because by exercising our selves against expected evils, as though they were present, we receive much strength and ability to bear them when they come; even as a man by using to fight at foils, is made both more skillful and bold to fight at sharp; and by skirmishing among his friends and fellow soldiers, becometh more cunning, hardy and valiant in encountering of his enemies; whereas, if we spend our time of prosperity in deep security, we will neither provide armor against the assaults of affliction, or if we had it in store, we shall not be able to bear it; and for want of exercise, we shall grow so weak and pursy, that we shall not be able to hold out in the first encounter. And therefore, if we would bear the burden of afflictions when it is inflicted, let us often in our meditations, voluntarily (as it were) poise it before it be imposed; seeing (as one saith) the greatest part of the evils which improvident men sustain, is caused through their novelty and unexpected suddainesse; as it may hereby plainly appear, in that those miseries, which at their first coming, they bewail as intolerable, they do afterwards being inured to them, bear them with patience; the which may move wise men, to make themselves acquainted with future evils, by thinking on them before they happen, and to make those afflictions light by meditating on them, which are made light unto others, by their customable bearing them.