Consolations for the Afflicted

CHAP. I.

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

IN the former Book I have shown what preparation is required of us, before we enter into this spiritual conflict of affflictions. Now we are to speak of the right demeaning of our selves when we are entered into the battle, and of the holy and Christian disposition and behavior, which we must exercise and show, both in the bearing of those crosses, whilst it shall please God to let them lie upon us, and also in returning thanks and praise unto God, after we are through his gracious assistance delivered from them, and have obtained full victory in this spiritual conflict: unto the well bearing of the cross, is required patience, in all our afflictions, the highest degree whereof is, when we bear them with thanksgiving, and spiritual joy, and rejoicing in the holy Ghost. And first I will entreat of this grace it self, and then of the means whereby we may attain unto it. Concerning the former. Patience is our passive obedience, or the obedience of the cross, which is a fruit and grace of God's holy spirit, arising from the true knowledge of God, and of our selves, as also from a lively faith, affiance, hope and unfeigned love of God, whereby we bear our cross imposed upon us by God, quietly, constantly, and willingly. Where first I show the root whereof this patience is a branch, namely our obedience unto God, whereby we in all things submit our wills unto his good pleasure, both for the doing and suffering of all which he requireth; saying with Eli, It is the Lord, let him do what seemeth good unto him. And with David, Here I am, let him do unto me as it seemeth good in his eyes. And with our Savior Christ himself, 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 of it, thy will be done. And this is that which we continually beg in that petition of the Lord's prayer, Thy will be done in earth as it is in heaven. And therefore if we pray with upright hearts, and not like hypocrites, we will submit our selves to this good will of God, when by the event it is revealed unto us, whether it be for the doing of that which he requireth, or the suffering of that which he imposeth upon us. And thus it appeareth, that our patience is a branch of that obedience which we owe unto God; I add further, that it is a fruit of the spirit; for God's holy spirit is the chief and principal cause both of this, and of all other God's sanctifing and saving graces, as the Apostle showeth in the Epistle to the Galatians, The fruit (saith he) of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperancie, &c. But because the spirit of God, as the chief and supreme cause, doth for the effecting of this grace of patience in us, use certain other graces as mediate and subordinate causes thereof; even as the main root doth derive life and sap, first to the chief boughs, and by them to the lesser branches; therefore I express in this description of patience, these subordinate, next and immediate causes from which it ariseth and springeth. And fir •• • he knowledge of God, as of his infinite wisdom, whereby he knoweth what is best for us, his all-ruling providence, whereby he disposeth all things for those ends, which in his wisdom he seeth to be best; his will which is the rule of all justice, and therefore to be obeyed by all his creatures; and finally, his mercy, goodness and love towards us, whereby he turneth all things to our good; as being our most gracious and dear father in Jesus Christ. And also the knowledge of our selves, that we are most wicked and damnable sinners, who by our manifold and heinous transgressions, have deserved to have the full vials of God's wrath to be poured upon us; and therefore great reason we have to bear these lesser afflictions with patience and thanksgiving, seeing we have justly deserved the greatest, even the eternal condemnation both of our bodies and souls. Unto this knowledge I add faith, by which we believe and apply unto our selves all we know for our own use and benefit; for believing that God is our gracious father in Christ, and apprehending all God's gracious promises of the Gospel as due unto us; and particularly those which assure us of God's assistance, and of our deliverance out of all afflictions, we bear with patience these crosses that are laid upon us. The other graces named, as they are the fruits of this faith, so are the causes of our patience, as namely affiance in God, whereby beleeeing his promises, we rest upon him in all troubles and dangers; and hope, whereby we expect and wait for with patience the accomplishment of them; and finally, love of God which proceedeth from the assurance of his love towards us; the which especially doth work in us, confirm, and increase our patience, according to the saying of the Apostle; Love suffereth all things, it believeth all things, it hopeth all things, it endureth all things, and doth never fall away. And that because we are assured that nothing shall be able to separate us from the love of God in Jesus Christ our Lord, & that all things whatsoever, even our crosses and afflictions shall work together for the best unto them that love God; for he who is merciful and gracious to his enemies, will be infinite in mercy and goodness to his friends, who love and fear him, and also because nothing seemeth hard and difficult to him that loveth.

By which it appeareth that all true patience is a fruit of the spirit, and ariseth mediately from these sanctifying and saving graces: whereof it followeth that it was never to be found among the Ethnics and Pagan Philosophers, because they were destitute of these saving graces. It is true that they gave many precepts of patience, which make a fair show at the first sight; as proverbially it was said among them, that we must bear and forbear, so some have taught that felicity consisteth not in worldly prosperity, but in the exercise & practice of virtue, & consequently that a virtuous man may be happy though afflicted; yea that by adversity we have occasion so to exercise virtue, that it will appear more beautiful and glorious, the Stoics taught that there is no evil in affliction, but only that it is evil to abandon virtue and follow vice; and to the same purpose the orator saith, that besides vice and dishonesty, nothing can befall a man whereat he should be daunted and appalled. And the practice also of many of them was according to these precepts; for so we read of Horatius P • luillus being dedicating of a Temple, and hearing of the death of his son; that he seemed not moved with the news, but without interruption finished that which he had in hand: and Paulus Aemilius, hearing of the death of his children, said with undaunted courage, that the gods had heard his prayer, which was that calamities should rather befall his family, then the common wealth. And the like magnanimous patience they shown in suffering personal afflictions: as Aristides in his banishment: Scipio in those indignities which his ungrateful countrymen offered unto him; Regulus in his exquisite torments. But yet this was no true patience, because it flowed not from those saving graces of the knowledge of God, faith, affiance and hope; neither was done in obedience to God's will, and joined with humility; but did arise rather from pride, whereby they desired to eternize their same, or at best from a civil love of their country, or some other worldly respects, to which purpose one saith that the Philosophers professed that they sought after patience; but their patience was as false and counterfeit as their wisdom. For how can he be wise or patient, who hath not known the wisdom and patience of God? And again, if their wisdom was not true, then neither could their patience: for if he alone be patient, who is humble and meek, and we see that these Philosophers were neither meek nor humble; but such as pleased themselves much in their own eyes, and that in those things wherein they displeased God; it plainly appeareth that there was no true patience there, where there was an insolent audaciousness of affected liberty, and a manifest appearance of immodest boasting. Finally they did not look to the hand of God exercising them with these afflictions, not yielded obedience to his will in their sufferings; but they ascribed all to fate chance, and fortune, professing that these afflictions were to be borne with patience, because they could not be avoided; or if at all they acknowledged God's hand in them, they yielded unto it, because it was in vain to strive; now he that submitteth himself upon mere necessity, and because he cannot choose; would resist if he were able, & detract his obedience in his sufferings, if by any means he could escape them; whereas he who is truly patient obeyeth willingly the good pleasure of God, and meekly submitteth himself to bear the cross, not because being necessary he must bear it, whether he will or no; but because it is sinful to detract his obedience, and to resist the will of God which he knoweth to be just in it self, and in respect of him full of mercy and goodness.

And thus have I shown the causes of patience, & the difference, chiefly arising out of them, between the patience of Christians and of the heathens and infidels: I further set down the object of patience, namely the cross, which is that measure and proportion of afflictions, that God hath allotted and shared out to everyone of the faithful, the which is necessarily to be borne of everyone who will be Christ's Disciple, according to the saying of our Savior, if any man will come after me, let him deny himself and take up his cross daily and follow me; of which necessity the Apostle rendereth this reason, because afflictions are in God's eternal decree joined with our election as a means whereby our salvation is furthered: for having before spoken of afflictions, that if we suffer with Christ, we shall also reign with him; that they are not worthy the glory which shall be revealed, and that they shall work together for the best unto them that love God; he addeth this as another consola • ion, that these afflictions are signs of our election; for th • se which he knew before, he also predestinate to be made like to the image of his son, that he might be the first borne among many brethren.

In the last place I set down the manner of suffering necessarily required to true patience, the which consisteth in three things; the first is that we bear the cross meekly and mildly, peaceably, quietly, and with moderate grief & sorrow; and that not outwardly alone, but especially in the mind and heart. So the Lord saith by his Prophet unto his afflicted people; In rest and quietness shall ye be saved, in quietness and confidence shall be your strength; And what kind of quietness and peace this is, David expresseth, where he biddeth us to examine our own hearts upon our own bed and be still. Showing that our quietness and peace should be as well private, as before company, and as well in the heart & mind, as in the speech and countenance. An example of this quiet peacefulnes, and meek silence, we have in David, who was dumb, and opened not his mouth because it was God that did afflict him; and in Job, who in his great extremities checketh himself for having been too talkative in his complaints; and professeth for the time to come, that he would lay his hand upon his mouth, keep silence and speak no more. But above all examples is that of our Savior Christ, who in his manifold and grievous afflictions is said not to have opened his mouth, but was brought out as a sheep to the slaughter, and as a sheep before her shearer is dumb; so he opened not his mouth. Unto w ^c quiet meekness is opposed clamorous complaining, crying, howling, & wringing of the hands; murmuring & repining against the providence & justice of God; as though he were an accepter of persons, punishing us more greeuoullie then greater offenders, or above y ^e quality of our fault, or our strength to endure it, as we may see in the example of Cain, who complaineth that his punishment was greater then he could bear.

But howsoever this unruly unquietness and vehemency of passion is to be avoided of all those, who would possess their souls with patience; yet it is lawful, yea expedient & needful, that we should in the time of affliction be affected with moderate grief; yet not so much for y ^e afflictiō it self, and the smart and sense of pain (in which regard we are not to mourn out of our judgment, choice, and will▪ but only so much as nature and necessity compelleth us unto) as for our sin which is thus chastized and corrected: and that not in respect of the punishment which it deserveth, but because thereby we have offended and displeased our gracious God and merciful Father. Because all sorrow which is for anything, having no reference or respect to sin, is vain and unprofitable, yea oftentimes hurtful and pernicious; or if it do any good at all, it is not by lessening of the affliction, but only as it easeth the heart by venting of that grief, which being retained, would suffocate or break it, in which regard sorrow is only to be entertained in respect of the outward expressing thereof, as a means to vnburthen the mind, and not to load it, upon necessity to • ase nature by giving some issue to those floods of grief, which if they were dammed in, would overflow and drown the heart, and not willingly to continue in it, or to aggravate it by our conceit, which inuenteth wittily such arguments as will rob our souls of all peace and quietness. For whereas there are several medicines which are proper and peculiar for every disease, which being rightly applied do effect the cure; but if contrariwise that which is fit for one be applied unto another, instead of helping, it much hurteth & increaseth the malignity of the disease: so the medicines that helpeth the diseases of the hand, are unprofitable or pernicious, being applied to the heart; & that which helps the hearing, would being misapplied, put out the eyes; sorrow and grief is appointed by God to be a medicine proper and peculiar for the curing of sin; and being rightly applied unto it, and in fit proportion, it doth cure and heal it; but if it be misapplied unto our crosses and calamities as unto sickness, poverty, death of friends and worldly losses, it doth not lessen or take them away, but rather much aggravates and increaseth them, like the worm in the nut, eating the heart in which it is bred; and doing us more true hurt and damage, then all other miseries which we lament and sorrow for.

But as there is an excess and disorder of our sorrow, when as either we mourn too much, or not for that which we ought chiefly to bewail; so there is a defect thereof, when we grieve not at all, but like stocks have no sense either of our fault, or of our punishment and correction. The which senselessness in bearing afflictions was so much commended by the Stoics, who thought him alone magnanimous and wise, who putting off all passion and affection (and with it humanity it self) carried himself at all times alike, both in prosperity and adversity, not affected with joy in any delights, nor with sorrow and grief in any misery and affliction. But this is to turn a man into a stone or stock, and to dream of such a patience as never was or shall be found among men; or if it could, yet hath not in it any magnanimity or Christian fortitude: but dull blockishness and senseless stupidity. Yea in truth it is not only an unreasonable, but also a senseless dream and dotage, contrary to the law of nature, which hath ordered that all living creatures should fear affliction and misery before it come, and bewail it when it is inflicted: and so far from true wisdom, that it is void of sense, and full of ridiculous folly, when with some idle rhetoric, and frivolous speculation a man shall be persuaded to smile when he smarteth, and to give his sense and feeling the lie, when as it telleth him that he is vexed and tormented. And therefore I would pass it over, thinking it more fit to be confuted with a whip, then with weight of argument; were there not many among us, professing Christianity, that in their practice come near these stoical precepts, who not out of speculation and discourse of Philosophy, but out of their carnal security, and senseless stupidity, and hardness of heart, are not at all affected, either w ^t God's mercies, or with his judgments; but when God's hand is heavy upon them, put off the feeling thereof with desperate contempt, laboring to outface their griefs, or quite to blot them out of memory, by going into merry company, gaming, sporting, drinking and such other worldly and carnal delights. In all which they please themselves & would blind others with an opinion of their patience, and contentedness to bear with all willingness whatsoever it pleaseth God to inflict upon them. But let them know that this is not patience, but senseless security, and hardness of heart; not a virtue, but a disease of the mind, even the dead palsy or sleepy lethargy of sin: and as one saith, it is not the strength of health, but senseless stupidity proceeding from the desperatenes of their sickness▪ & their boasting of it, is not the fruit of patience, but frantic raving. And so far off are such from being either wise or patient, that they are rather like those drunkards, described by Solomon, who sleep securely in the midst of the sea, and on the top of the mast; and when they are smitten feel no smart, and being beaten do not know of it; and therefore resolve to continue in their sin, or those demoniacs, who plucked their chains and fetters asunder, and could not be tamed by any man, nor kept from offering violence against their own senseless bodies. And therefore such stupidity is no fruit of wisdom, but rather of madness or drunkenness in sin, and ariseth not from knowledge, but from the ignorance or forgetfulness of the causes of afflictions; for if they knew or considered that they all came from God, they would tremble under his corrections▪ because it is a fearful thing to fall into the hands of the living God; if they understood or remembered that the deserving cause is sin, which hath justly merited not only these lighter chastizements, but even the most fearful wrath of God, and most grievous and intolerable punishments, temporal and eternal; they would lay them more to heart, and groan in the sight and sense of them. If they did call to mind that the end of these corrections is to bring them unto sorrow for their sin, that so they might amend and turn from it, they would not pass them over with careless neglect, and secure stupidity, l • st not being touched and afflicted with these lighter chastizements, they make themselves liable to God's more terrible vengeance and fearful plagues.

Which senseless blockishness that we may avoid in the time of our afflictions, let us know that the Lord in his word doth condemn this secure indolencie, and stupid hardness of heart, when we are corrected by him; for so he taxeth the Israelites by his Prophet; Thou hast stricken them (saith he) but they have not sorrowed, thou hast consumed them, but they have refused to receive correction, they have made their fac • s harder then a stone, and have refused to return. So the Prophet • say condemneth their off putting from them their sorrow by feasting and revelling: In that day (saith he) did the Lord of hosts call unto weeping and mourning, and to baldness and girding with sackcloth. And behold, joy and gladness, slaying of oxen, and killing of sheep, eating flesh, and drinking wine, &c. Secondly, let us consider that the Scriptures do not describe unto us such a patience, as is without sense of the evils we suffer, and not at all assaulted with grief and sorrow; but such an one, as in the feeling of smart doth keep us from bursting out into murmuring and repining, or from sinking into desperate sorrow and deep despair. Not such an one as is exempted from all dolour and anguish; but only that it moderate this grief with spiritual joy, and meek submission of our will to the pleasure of God. Neither doth God require that we should have a patience, not at all pressed with any anxiety or sorrow of mind; but that being tired with bearing the burden, we be somewhat refreshed, and eased with the consolations of his word and holy Spirit. He would not have us vanquished in the combat of afflictions; but yet he would have us fight unto weariness, and not obtain such a victory, as hath had no conflict going before it. In a word, that conquest over the Cross best pleaseth him, when as our natural sight and sense, seeth, feeleth and abhorreth the afflictions which we suffer, causing us to grieve and groan under our burden; & in the mean time, our obedience and filial affection to our heavenly father, so far prevaileth, as that in the midst of all the difficulties and distresses, we can be content to submit our selves to his holy will, and bear the cross with patience, which he hath laid upon us, until he vouchsafe us by lawful means, freedom and delivery. And this the Apostle Paul affirmeth to be the estate of all the faithful, namely that in their afflictions they are touched with some sorrow in the sense and feeling of thē, but not so overwhelmed with grief and heaviness, but that being humbled, they rise again, and get the victory over the violence of their passions. We are (saith he) afflicted on every side, yet are we not in distress; in poverty, but not overcome of poverty; we are persecuted, but not forsaken; cast down, but we perish not, &c. An example whereof we have in Peter, unto whom our Savior saith, When thou wast young, thou girdest thyself, and walkedst whether thou wouldest: but when thou shalt be old, thou shalt stretch out thine hands, and another shall gird thee, and lead thee whether thou wouldest not. By which speech we are not to understand, that Peter would be simply unwilling to suffer for Christ, for then his martyrdom had deserved no praise; but that howsoever he was willing with all readiness to lay down his life for the glory of God; that natural fear which he had of death and torment drew him another way; so as he was hereby distracted between a twofold will of grace and nature; the one shunning death, the other yielding obedience to the will of God, that before a sore conflict he could not put fear to slight, nor get victory over his natural affection. So Paul professed that • e was ready not only to suffer bonds but death it self, for the name of the Lord Jesus: but yet that natural desire of preserving his life, and avoiding torments, so far prevailed, that he useth all good means to escape affliction and persecution, professing that he was a Pharisee, and a citizen of Roome, reproving the high Priest, who caused him to be unjustly smitten; and avoiding the laying in wait of those who sought his life. But most notably doth this appear in our Savior Christ himself, who was exceedingly distracted with this double will; the one natural, whereby he earnestly desired to preserve his precious life, and to escape those fearful punishments which he was to suffer, both in his soul and body: the other divine and spiritual whereby he desired to glorify his father, by submitting himself in all things to his holy will; and to perfect the work of man's redemption whom he so dearly loved. Whereof it was that he could not without a great conflict submit himself to those grievous sufferings, but first desireth; Father if it be thy will, let this cup pass from me: and after yieldeth obedience to his fathers pleasure; Nevertheless, not mine, but thy will be done. And thus it appeareth, that moderate sorrow in the time of affliction, may well stand and agree with that patience which the Scriptures describe unto us. In the third place I add, that this moderate grief which is eased and refreshed with divine consolation is warranted, yea commanded in the Scriptures. The former is implied, where the Apostle requireth that we should not mourn for them that are departed in the faith of Christ, as men without hope; where he taxeth and forbiddeth only heathenish mourning, which was excessive and immoderate, and alloweth such a proportion as is fit for a temporary departure. So also where he saith, that we must not despise the chastening of the Lord, as on the other side, we must not faint when we are rebuked of him; where he speaketh of enduring chastening, which argueth sorrow and vexation, and telleth us, that no chastising for the present seemeth to be joyous, but grievous, causing the hands to hang down, and weakening the knees. The other is manifestly expressed in the Prophecy of Joel, where the Lord crieth out to his afflicted people: Turn you unto me with all your heart, and with fasting, and with weeping, and with mourning; and rent your hearts and not your clothes, &c. But most plainly by the Apostle James, Suffer (saith he) afflictions and sorrow, ye and weep, let your laughter be turned into mourning, and your joy into heaviness. Yea in truth this is the main end which the Lord propoundeth of our afflictions, that they may serve as his chastizements, to bring us to a sight and feeling of sin, true humiliation and unfeigned repentance, by smart and sense of pain; even as the loving and wise father doth correct his son, that by the sense and smart of the rod, he may be brought to a sight of his fault and sorrow for it, and so may amend it for the time to come. And as it is a sign of an ungracious child not to be grieved with his fathers corrections, and a great presumption that they will not amend him, if they do not move him: so doth this make it more then probable, that such are destitute of grace and filial affection, and far from reformation and amendment, who have no sense and feeling of God's correction, nor are brought by their smart to unfeigned sorrow for their fall. Yea such have just cause to fear, that they are not at all the children of God, seeing they are not affected with his fatherly chaste • zements, that they are in the lethargy of security, seeing these sharp stripes will not move or awake them; that their hearts are brawned and of a flinty hardness, when the hammer of God's judgments will not bruise them, nor the sharp arrows of his indignation pierce them, or make any entrance for grief and sorrow; yea that they are stark dead in their sins, when like senseless blocks they are not moved at all, when God whippeth and scourgeth them with these stinging whips of misery and affliction. Or if they belong unto God's election, and have the life of grace begun in them; if the Lord hath adopted them for his sons, and intendeth to bestow upon them that heavenly inheritance of his glorious kingdom; then let them assure themselves, that he will not leave them till he have humbled them for their faults, and brought them to a sight of their sin that they may bewail it. And if his more gentle chastisements will not effect it, because the thick skin of security keepeth them from feeling the smart of his rods, he will take in hand the three stringed whip of his more grievous judgments, and more severely correct them, not leaving to redouble his blows till their sense of pain hath brought them to a sight of sin, to true humility and acknowledgment of their faults; and to an hearty sorrow, both natural for the affliction, and spiritual for their sin. And this the Lord threateneth against his people of Israel, That if they did walk stubbornly against him, and would not be humbled by his more mild corrections, he would walk stubbornly against them in his anger, and chasten them seven times more according to their sins. And at this our Savior aimeth when he admonished the man whom he had cured, to sin no more, lest a worse thing did happen unto him. And this is just with God to double his punishments, when as men redouble their sins, adding to their other transgressions, stubborness, impenitence hardness of heart, and neglect of God's more gentle chastizements, which he hath appointed to be the means of their humiliation and repentance. To which purpose one saith, that he is rightly judged worthy so much the greater punishment, by how much being vicious, he abhorreth the instruments of virtue and goodness.

Moreover, our Savior Christ foretold not only the afflictions of his disciples, but also that they should sorrow and mourn when they were afflicted, Ye (saith he) shall weep and lament, and the world shall rejoice: and ye shall sorrow, but your sorrow shall be turned into joy. Neither did he impute this grief unto them as an infirmity, or fruit of pusillanimitie or dejection of mind, but as an action so pleasing and acceptble unto God, that he vouchafeth reward it with eternal happiness. Blessed (saith he) are they that mourn, for they shall be comforted: and blessed are ye that weep now, for ye shall laugh. Finally, it hath been the continual practice of all God's saints, to sorrow and mourn in their afflictions; for thus Abraham, the father of the faithful, mourned for the death of Sara, Isaac for Abraham, Jacob for Isaac, and the supposed death of Joseph, and Joseph and his brethren for their father Jacob. Thus was patient Job affected with moderate grief when he heard of the loss of his riches and children, although he meekly submitted himself to the will of God, and blessed his holy name in his greatest extremity; for so it is said, that he arose and rent his garment, and shaved his head, and fell down upon the ground and worshipped. And thus holy David professeth that in his afflictions he was so much affected with sorrow, that he fainted in his mourning, and caused his bed every night to swim, and watered his couch with his tears, that he was bowed and crooked very sore under the weight of his afflictions, and went mourning all the day. That he was weakened and sore broken, and roared for the very grief of his heart. So it is said of good Hezekiah, that being in danger of death, he turned his face to the wall, prayed unto the Lord, and wept sore: that he did chatter like a crane or a swallow, and did mourn like a dove. And evē of the whole church of the Jews in her captivity, that together with her affliction she remembered her mourning, the wormwood and the gall, and that in remembrance of them, her soul was humbled in her. But above all exceptions is the example of our Savior, who was so much affected with the fear of his passion, that his soul was heavy unto the death; in so much as there was need that an Angel should be sent to comfort him. And so much oppressed with the sense of God's wrath, that he was brought into a great agony, in so much as his sweat was like drops of blood trickling down to the ground, and forced him to cry out in his great distress, My God, my God, why hast thou forsaken me? Neither was he thus affected with his own griefs alone, but did sympathize in his friends sorrows, yea in the miseries of those who persecuted him; for so it is said, that when he saw Mary weep, he groaned in the spirit, and was troubled in himself; that he wept when he was brought to the grave of Lazarus. And that drawing near unto Jerusalem, and beholding the city, he wept over it, as foreseeing the miseries which should come upon it. And in regard of these manifold griefs which his soul sustained, for his own and others afflictions, the Prophet calleth him a man full of sorrow and heaviness. And therefore, if not only all the faithful, but also our Savior Christ himself, the mirror of all true patience, was in his afflictions affected with grief and sorrow; let no man who is not at all touched when the hand of God lieth heavy upon him, nor hath so much as any conflict with heaviness and grief, when he is pursued with God's heavy judgments, say and boast, that he doth all this by virtue of his patience and magnanimous fortitude; but rather confess, as the truth is, that it is his carnal security, and hardness of heart, his blockish stupidity, and obdurate senselessness, which is the true cause of his indolencie, and want of grief; unless he would prefer himself in his patience and fortitude before the Patriarchs, Prophets, and Apostles, yea our Lord and Savior Jesus Christ.

Lastly, whereas men glory in their patience as being free from all grief and sorrow, their words imply a contradiction, for there is no place for patience, where there is no passion, seeing the very object of our patience is grief and misery, about the bearing and moderating whereof our patience is exercised, so that as there is no occasion of grief where there are no crosses and afflictions; so there is no occasion to show our patience, where the heart is not assaulted with grief and heaviness; and as there can be no occasion to manifest valor and fortitude, if there be no enemy, nor any victory or triumph, unless a fight go before: so unless there be, not only miseries and afflictions, as poverty, infamy, sickness, death and such like calamities; but also a sense and apprehension of them, as great enemies to our peace and comfort, there can be no occasion of using patience, which is only exercised in moderating our griefs, and bearing our miseries; nor any praise of fortitude, virtue or victory, when as there is no enemy to assault us. But when we are pinched with sharp afflictions, and do exceedingly abhor them in our natural disposition, and are much vexed and turmoiled with grief because we cannot shake them off, nor be freed from them, then to show fortitude & magnanimity in bearing those bitter and abhorred miseries, valiantly resisting the temptation of murmuring and repining against God's providence, of sorrowing without mean or measure, or using unlawful means to be delivered from these evils; to drink willingly this bitter potion which God hath tempered for us, to be restrained by the fear and love of God, from bursting out into any intemperancy: and finally to submit our wills with all meekness and humility to the good pleasure of God trying us with these afflictions, which in our sense and feeling are so irksome & grievous. These are the fruits of true patience which commend our victory, and increase our triumph, and herein our Christian prowess and courage will appear, when being assaulted with sorrow and heaviness, it is confirmed and made invincible by the sweet consolations of God's holy spirit, assuring us of victory, and of the crown of glory prepared for them which overcome. Whereas contrariwise that is stupidity and senselessness, and not virtue and Christian fortitude, to bear afflictions, when we do not feel or apprehend them; neither (as one saith) do they deserve the praise of patience who endure (without complaining) the wounds of adversity, when being benumbed they have no sense of pain.

And so much concerning the first thing required in our patience, or manner of bearing the cross, which is, that we bear afflictions quietly and meekly, with moderate grief and sorrow: the next thing is that we bear them constantly, neither seeking to shift them off by unlawful means, nor murmuring and repining against the providence of God, whilst we lie under this burden of misery. For as it is not sufficient for a good pilot to take pains in breaking one dangerous billow, or in passing one storm; but he must show the like care and diligence in well governing the ship, till he safely arrive at the wished haven; and as it is not enough for a good captain or soldier to show great valor in the first brunt of the battle, if afterwards he shamefully flee, or fight faintly and cowardly; but he must courageously continue fighting, till he have vanquished the enemy and obtained victory: so it is not sufficient to the being of Christian patience, that we bear and brook well one storm of misery, and through our slackness and negligence sink or be wracked in the next, but after one billow of affliction, and tempest of trouble is past and escaped, we must expect and prepare our selves to endure another, until we safely arrive in the haven of happiness. It is not enough for a Christian soldier, that he demean himself well in the first conflict with afflictions, if he afterwards grow weary of fighting, & flee out of the field by using unlawful means to escape; or fight faintly and not without grudging and murmuring against his commander, for bringing him into the troubles and dangers; but he must constantly continue his courage and resolution, after one encounter expecting & preparing himself to sustain another, and never cease showing his fortitude and unwearied magnanimity, till he have obtained a full and final victory. And this duty of continuing constant in bearing our afflictions with patience, our Savior intimateth and implicitly requireth, whereas he saith, that if a man will be his disciple, he must take up his cross daily, & follow him: and the Apostle exhorteth us not only to begin well, but that we will let patience have her perfect work, that we may be perfect and entire, lacking nothing; and the Psalmist, that we should wait patiently upon the Lord, and hope in him; the which the afflicted Church doth commend as a good thing to those who perform it: It is good (saith she) both to trust, and to wait for the salvation of the Lord. An example of which duty we have in Job, who after one affliction, patiently endured another, until they were exceedingly multiplied in number, and increased in weight: as also in David who after he had received God's promises of being king, endured manifold afflictions with much patience, and with great constancy, waited God's leisure for the accomplishment of them. And so likewise in Paul, who armeth himself to bear all afflictions without fainting, both present, and to come; for so he professeth, that he was ready, not only to be bound, but even to die for the name of the Lord Jesus: And elsewhere he saith, that therefore we faint not, but though our outward man perish, yet the inward man is renewed daily, because our light▪ affliction, which is but for a moment, causeth unto us a far most excellent, and an eternal weight of glory. But of this point I shall have occasion to entreat more largely, when I come to speak of our perseverance in faith and patience, when God deferreth to help and deliver us out of trouble.

The last thing required in our patience is, that we do not only meekly and constantly bear our afflictions, but also willingly and cheerfully; submitting our selves herein to God's good pleasure; not because we cannot choose, and must whether we will or not, but with alacrity and readiness, as being a thing not only not hurtful and pernicious, but through the wisdom and goodness of God ruling and disposing them, good and profitable. And this our Savior implieth, where he enjoineth us to take up our cross; whereby as it is not meant, that we must voluntarily draw crosses upon our selves of our own making, but our receiving of those which it pleaseth God to lay upon us; so it signifieth that we must not undergo & bear them as a burden forced upon us whether we will or no, with grudging and repining; but willingly, cheerfully, thankfully and with joy in the holy Ghost. And these are the highest degrees of patience, which though few attain unto in full measure, yet all the faithful desire and labor after them, using all good means to attain unto this perfection. Yea will some say, but before you required, that we should be affected with sorrow in our sufferings, and moderately mourn in our crosses and afflictions, and how then can we at the same time rejoice, seeing joy and mourning are opposite the one to the other? to which I answer that Christian sorrow and rejoicing may well stand together, seeing the one maketh way for the other; for therefore we bewail our sins, that we may rejoice in the assurance of the pardon of them, of our reconciliation with God, and of our interest in all the gracious promises of the Gospel. So that though we give the first part to be acted by sorrow, yet we would not have it to continue always in the heart of a Christian▪ for so it would grow immoderate and excessive: but after this our unfeigned repentance for sin, and assurance of pardon and our peace with God, followeth spiritual rejoicing, not only in the confluence of worldly benefits, but also in tribulation and affliction, as the Apostle speaketh. Again, opposites may agree in the same subject, at the same time in a diverse respect, for so we may mourn because by our sins we have crucified the Lord of life, but rejoice in that by his death he hath wrought the work of our redemption, we may at the same time mourn in the sight of our sins, because we have dishonored by them our gracious Father, and yet rejoice in that our sorrow assureth us that they are forgiven, and we received into God's favor, we may mourn in the sense of our pain and smart, but yet rejoice in it, as it is a sign of our adoption, when God correcteth us as his sons, that we may not be condemned with the world; we may mourn in the sight of our miseries, as being the fruits of sin, but rejoice in them as they are means to mortify the flesh and our natural corruptions. Finally as we have just cause of sorrowing, in that we have deserved that the Lord should deprive us of all those worldly comforts, so to be filled with joy, when we consider that these light and momentary affliction▪ shall cause unto us a far most excellent and an eternal weight of glory. In which regard it may truly be said, that the Christian spendeth his days in joyful mourning, or mournful joy, and that by these two actors the comedy of his li • e is plaid, the one no sooner entering the stage, but the other followeth; and interchangeably acting their parts, the one beginning as soon as the other endeth, and this beginning again, when the other hath done. Lastly, opposites may be in the same subject in respect of diverse parts; now we are partly flesh, and partly spirit; and as in the one we do in time of affliction, grieve and sorrow, groan and complain, in the sense and feeling of our smart and pain; so in the other we rejoice in the assurance of the pardon of our sins, and that the sting of afflictions i • plucked out; of our reconciliation with God, and that heavenly inheritance which is provided for us. And thus by sense of pain the Lord maketh the flesh to mourn that it may be mortified, restrained from sin for fear of punishment, and subdued unto the spirit; and by this spiritual joy apprehended by faith he refresheth the spiritual part that it may not faint & yield when the flesh tempteth it to murmuring or despair. And therefore if we speak properly, as we cannot say that the flesh rejoiceth in tribulation with this spiritual joy, so neither that the spirit mourneth with worldly & sensual sorrow. For as the Apostle tells us, the fruits of the spirit are not this worldly sorrow grief and mourning but love, joy, and peace; only it sorroweth with godly grief, in that by our sins we have offended God our gracious Father, and moved him in his just displeasure to inflict upon us these chastisements and afflictions.

Although therefore we must lay our afflictions to heart, that we may not only naturally sorrow for our smart▪ but also spiritually for our sins, yet in the regenerate part we must bear them with cheerfulness considering the causes and ends for which the Lord chastiseth us, and the notable fruits and benefits which accompany his corrections; and this our cheerful willingness and alacrity must be shown and expressed, first by thanksgiving unto God, and praising his holy name; neither are we bound only to perform these duties in the time of our prosperity, and in the confluence of all God's blessings and benefits, but also in our afflictions and troubles; not for the crosses and calamities themselves, which are to be shunned as the evils of punishment; but for the wise care, and loving providence of our heavenly Father, whereby he ordereth and disposeth them to our good; as the mortifying of our sins and corruptions, the enriching of our hearts with his spiritual graces, and the furthering and increasing of our heavenly happiness. For if the child be bound to his Father in all love and duty, not only because he feedeth and clotheth him, but also because he governeth and correcteth him; nor for the blows and smart which he sustaineth, for these his nature abhorreth as sharp and bitter, but for his care in reclaiming him from his faults, which being nourished would in time justly disable him from receiving his inheritance. And if being grievously sick, we are content to require the Physician and Surgeon for their distasteful and loathsome potions, their sharp corrasiues, cutting, lancing, searing, not only with thanks and deserved praise, but also with rewards; not because of the things themselves, which for the present increase our pain and torment; but because out of their skill and care they use them, as means for the recovery of our bodily health: then how much more are we to be thankful unto our heavenly Father ch • stising us? seeing in his love and care he doth hereby reform us of our sins, and so maketh v • fit to be heirs of that everlasting patrimony of his glorious kingdom? How much should we magnify this spiritual Physician of our souls? not for the bitter potions which he maketh us to drink; but because he intendeth, and accordingly effecteth our recovery unto health, and that not the health of our corruptible bodies, which only repriueth them to the next assizes of sickness, but of our precious and immortal souls; not such as is momentary and temporary, but perpetual and everlasting. It is not therefore enough that we take these great benefits, which God's chastising hand doth reach out unto us with patience, and without murmuring; but we must also receive them with praise and thanksgiving. For so the Apostle requireth, If any man (saith he) suffer as a Christian, let him not be ashamed, but let him glorify God in this behalf. And the Apostle Paul prayeth, that the Collossians might be strengthened with all might through God's glorious power, not only unto patience and long suffering, but also that it might be performed with joyfulness, and with thanksgiving unto God the father which had hereby made them meet to be partakers of the inheritance of the saints in light. Of which we have an example in Job, who in his grievous afflictions, showeth not only his patience, but also his thankfulness; The Lord (saith he) hath given, and the Lord hath taken; Blessed be the name of the Lord. So the Church being in great tribulation, acknowledgeth God's great mercy, in that they were not utterly consumed. And the Apostles Paul and Silas, being cast into the dungeon, and having their feet fast in the stocks, do not only patiently bear these afflictions, but also sing praises unto God.

Yea, we must labor to go yet further, and not only with our cheerful patience join thanksgiving, but with them both spiritual rejoicing and joy in the holy Ghost; the which our joy must not arise from the afflictions themselves, which were unnatural senselessness, and more then brutish inhumanity; (for who can laugh when he feeleth smart, and rejoice in his torments and tedious troubles?) but from those notable signs of God's love, which appear in his fatherly chastizements, and those singular fruits, both respecting grace and glory, which do not only accompany, but also follow after them. And in this regard our Savior willed his disciples, and with them all the faithful, to rejoice and be glad in their bitter afflictions and cruel persecutions, because their reward was great in heave. So the apostle Peter willeth those who are exercised in this fiery trial, not to think it strange, but to rejoice, in as much as they are herein partakers of Christ's sufferings, that whē his glory shall appear, they may be glad and rejoice. And this S. Paul prayeth in the behalf of the Collossians, that with their patience and long suffering, there might be joined joyfulness. An example whereof we have in the holy Apostles, who being afflicted & persecuted for the profession of Christ, departed from the council, rejoicing that they were counted worthy to suffer rebuke for his name. So the Apostle Paul saith of himself, that he rejoiced in his sufferings for the Church of the Collossians; and giveth testimony to the Thessalonians, that they received the Gospel with much affliction, and with joy of the holy Ghost. So of the faithful Hebrews it is said, that though they sorrowed with the Apostle for his bonds, yet they suffered with joy the spoiling of their own goods, knowing that they had in heaven a better and more enduring substance. Neither did he only thus rejoice in his suffering persecution for Christ and the profession of the Gospel, but in those spiritual afflictions which he endured, in the sight and sense of his infirmities, when he knew that in them God's power and grace was advanced and magnified: for having received answer, when he desired to be freed from them, that God's grace was sufficient for him, and that his divine power was made manifest in his human frailty and weakness; he professeth that very gladly he would rejoice in his infirmities, that the power of Christ might dwell in him; yea that he did take pleasure as well in these infirmities, as in reproaches, necessities, persecution and anguish for Christ's sake, because when he was weak in himself, he was strong in Christ. Finally, if we desire to conform our selves to the doctrine and example of the holy Apostles, we must not only be patient, cheerful, ready to give thanks, or yet rejoice in our afflictions in some small measure, and (as it were) with ordinary joy and gladness; but with joy very great, and as it were, in the highest degree; not only rejoicing, but even triumphing, glorying and exsulting in our joy. And as it is said of the Ostrich, that she doth not only eat iron, but also disgesteth and turneth it into her nourishment; so must we not only be content (as it were) to swallow in filence and patience the difficulties of afflictions, which the carnal man can by no means digest, without being sick unto the death with sorrow and heaviness; but we must labor also to suck out of them such wholesome nourishment, at may exceedingly refresh and comfort us. And Salamander like we are not only to live, but also chiefly to rejoice in the fire of affliction and tribulation. For so the Apostle James requireth, that we count it exceeding joy, when we fall into diverse temptations, not in the sight of the afflictions themselves, but because we know that they serve to increase in us God's spiritual graces, and that the trying of our faith bringeth forth patience, which in the end will attain to such perfection, that it will lack nothing. And this the Apostle maketh a fruit of that fullness of faith which we must labor after; for after that it hath assured us of the pardon of our sins, and of our peace with God, we rejoice, yea glory and triumph, not only in our hope of heavenly happiness, but also in affliction and tribulation. An example whereof we have in the faithful Corinthians, who as they abounded in the great trials of affliction, so their joy also abounded; and in the Apostle himself, who professeth that he was filled with comfort, and was exceeding joyous in all his tribulations; insomuch as when he would chiefly glory and show such excellency, wherein he was to be matched with the rest of the Apostles; he setteth down a large bead-roll of his many and grievous afflictions, and concludeth, that if he must needs boast himself and rejoice, he would rejoice and glory in his infirmities.

And this is the patience of the Saints, which every faithful man must labor to attain unto, and never to be at rest until in some measure he be endued with it. It is true, that none can attain unto this perfection of patience, but those who are come to fullness of faith; and even among God's greatest Worthies, who had this fullness of persuasion, we may observe, that when their faith was shaken with grievous temptations, their patience also was crazed and much blemished with murmuring and complaining. As we may see in just Job, the pattern of true patience, who by the weight of his affliction, is moved to curse the day of his nativity; to complain that God dealt against him by strong hand, and laid punishments upon him which he could hardly justify, if he might upon equal terms dispute with him, or had some umpire between them, who would indifferently hear and judge his cause. Yea as a desperately impatient of enduring long misery, he provoketh God to increase his afflictions, to hunt him as a Lyon, and to show himself marvelous upon him. And this was the case of holy David, who upon the occasion of his grievous afflictions penned many Psalms, full of doleful complaints, which savor of much impatiency. And also of the good Prophet Jeremiah, who in the bitterness of his grief curseth the day wherein he was borne; and repineth against his creation, because he came out of the womb to see labor and sorrow. And so the Prophet Jonah maketh his light affliction burthensome, through his own impatiency in bearing it, and then murmureth, and even chideth with God for his over much mercy in sparing Nineveh, and his too much severity towards him in spoiling the gourd, and causing him to be suspected for a false Prophet. And therefore seeing God's chiefest champions have thus shown their infirmities, let us who come so far short of them, not dream of having such a patience, as is at all times perfect and free from all imperfection▪ much less be cast down and utterly discouraged, when in the time of trial we bewray our weakness, growing into rage and impatiency, because we fail in the degree of our patience: but let us only desire earnestly, and diligently labor after this height of perfection, and when we come short of it, bewail our imperfection. And forasmuch, as we have not this patience of our selves, but it is the gift of God, the fountain of all goodness, let us often have our recourse unto him by fervent and effectual prayers, laying open our miseries and afflictions, with our inability to bear and suffer them; and craving that he will strengthen and increase our patience, whereby we may be enabled to endure all those crosses that he is pleased to lay upon us, grounding our faith upon that gracious promise, that if we ask his holy Spirit in the name of Jesus Christ, he will give him unto us. And this the Apostle admonisheth us to put in practice, If any of you (saith he) l • ck wisdom, let him ask it of God, which giveth to men liberally, reproaching none, and it shall be given him. Which words are properly to be understood of that special wisdom, which teacheth us to bear our afflictions patiently, as the coherence of the words doth plainly show. Which duty if we conscionably and diligently perform, it will both increase our patience, the Lord being as ready to give his spiritual graces, as we to ask them; and much lessen the load of our afflictions. For if we receive much ease and comfort, when we vnburthen our hearts of our griefs, by laying them open before a dear friend▪ if he will with patience, though with some weariness hear them, and but pity us, though he cannot help us; then how much more ease and comfort must we needs feel, if in our afflictions we often pour out our souls before the Lord by fervent prayer, and unfold unto him all our griefs, seeing he is never weary in hearing our complaints, and hath not only more pity and compassion on us in our distresses, then the most tender father or mother over their beloved child; but also power sufficient to deliver us out of all our afflictions, and either to lessen our burden, or to give us more strength and patience to bear it with comfort, yea with thankfulness, cheerfulness and joy in the holy Ghost. And having thus commended our cause unto God, let us by a firm affiance rely our selves wholly upon his providence and promised assistance, neither must we for the well bearing of our afflictions rest upon our own natural strength and magnanimity, but labor to furnish our hearts with that true patience, which is the gift of God's holy spirit. Unto which when we have attained in some good measure, let us not think that we can now stand, fight and overcome, by sole virtue of this grace received, without any further help from God; but considering that these graces are in this life imperfect, and mingled with much infirmity and corruption, let us not make too bold in resting upon our own strength, but rely our selves wholly upon God's assistance, presuming upon his promised aide, that we can thereby overcome all difficulties and dangers, according to the example of the Apostle, who saith that he could do all things through the help of Christ which strengthened him.

CHAP. II.

Of the excellency, utility and necessity of patience.

HAuing spoken of patience it self, and shown what it is, together with the causes and properties thereof; it followeth, that according to our order propounded, we come to in▪ treat of the means whereby it may either be wrought in us, or being begun, may be increased and confirmed. And these are of two sort • ; the first are certain reasons and arguments, by which this virtue being commended unto us, we may be inflamed with a true and unfeigned love thereof, and answerably with all fervency of desire may use all diligence, and bend all our strength for the obtaining of it. For as it is in vain to prescribe the means of thriving in estate, to him that contemneth riches; or to provide the daintiest meat for him, who having quite lost his stomach, will not feed upon it; so is it to little purpose to prescribe means for the attaining unto this rich treasure, or to provide this restorative nourishment of patience, which being fed upon, would strengthen us for the bearing of the greatest afflictions; if we have no desire to be thus spiritually enriched, nor any appetite to feed on this dainty food of our souls; seeing we will make no use of this means when we have them, but carelessly contemn and cast them behind our backs. The second sort of means are those arguments of comfort and consolation, which are the food and nourishment of our patience, whereby it is strengthened and preserved from languishing and fainting. The former sort may be referred to these three heads, namely the excellency, utility, and necessity of this virtue; for if it be in it own nature most excellent, unto us most profitable, and of such necessary use, and great & urgent consequence, that we cannot possibly be without it; but that a mortal maim will follow this defect; then have we great cause to love it, and out of our affection to a jewel so precious, to use all good means that we may attain unto it. Now the excellency of patience may diversely appear unto us; for first it is ennobled by the author, who is God himself; for he alone engraueth this virtue in us by the finger of his holy spirit, as an image and lively picture of that infinite patience which is in his own most perfect nature, and a small spark of that most glorious and mighty flame; for he is oftentimes pressed with the weight and heinousness of our sins, as a cart is pressed which is full of sheaves, as the Prophet speaketh, and yet he beareth with us; he is content through his infinite patience to suffer all those wrongs and injuries which we offer against him, till there be no remedy; yea he not only beareth with his own servants which love him, but also with the wicked which are his enemies, suffering with long patience the vessels of wrath, prepared to destruction, not presently punishing their outrageous sins and high treasons against his majesty, but deferring it to the end of the world, & therefore needs must this grace be excellent which we not only have from God, but also communicate w ^t him. To w ^c purpose one saith, that this virtue of patience is common unto us w ^t God, for it taketh it beginning frō him; & from him above as from the fountain of all goodness, it hath it excellency & dignity, & therefore great cause there is, that man should love that, which is so glorious in God's sight. Secondly the perfection of patience is the perfection of Christianity, and they who have attained unto it, have nothing wanting; for so y ^e Apostle teacheth us; Let patience (saith he) have her perfect work, that ye may be perfect & entire, lacking nothing. And hereof it is, that the act of suffering for the name of Christ, is made by the Apostle an higher degree of Christian excellency vouchsafed unto us by God, then the act of believing: unto you (saith he) is given for Christ, that not only ye should believe in him, but also suffer for his sake; which is not to be understood simply of all suffering for Christ, for we may suffer whether we will or no, or with much murmuring & repining; but of suffering with patience, when as by bearing we do overcome, and get the upper hand of all our afflictions. In it consisteth the chief part of our Christian valor and fortitude, which is not so much seen in doing, as in suffering; nor in resisting, as in yielding and patient enduring. Neither in truth is it any great matter to struggle, strive and make resistance, when the burden of affliction doth lie upon us. For even the basest creatures in their greatest impotency and weakness, are ready in their kind to repel harm; to revenge themselves upon them who hurt them; and to strive and resist when they can, neither scape by flight, nor defend themselves by hiding their heads from the danger of the enemy; and according to the p • ouerbe, a worm trodden upon will turn again: but this is the true valor of a Christian, when he can bear his cross without murmuring; overrule his own nature, drawing him to revenge, return benefits for injuries, and overcome evil with goodness, according to the example of our heavenly father: then doth he show his fortitude, and most gloriously triumph over his spiritual enemies, when as he vanquisheth without striking, and though unarmed of all offensive weapons, doth courageously march into the field, having nothing in his hand, but the shield of patience, and by bearing the blows doth get the victory. Then doth he show his valor and unmatchable strength, when like a firm rock he standeth in a sea of miseries, and when the huge billows of afflictions do beat against him, is not moved, but breaketh them in pieces with their own violence. Finally, then doth Christian prowess and magnanimity appear, when as we keep our standing, as it were daring afflictions after one assault to encounter us again; and with unwearied and invincible constancy and courage continue the fight, till our enemies being overcome, our great commander the Lord of hosts doth sound the retrait, either giving us the warrant of his word for our leaving the field, or calling us by death to receive that glorious crown of victory, and not when according to that heathenish and stoical fortitude, we are ready to shift off the burden of afflictions by violent death: the which in deed was nothing but base pusillanimity, which made them choose to yield as conquered, rather then to endure the pains of the fight; and timorous cowardice, which caused them to cut their own throats, for fear of sustaining some greater evil, neither is it, as one of themselves confessed, a thing hardy and praise-worthy, to contemn life in the time of adversity, but when we can with patience endure afflictions, and live in misery, and not be miserable. Moreover the excellency of patience herein appeareth, in that it maketh us according to the degree of our sufferings, living Martyrs. For as those who are truly so called, endured death, that they might give testimony to the truth of God's word, so those who suffer afflictions w ^t patience do give testimony to the truth providence, power, mercy & goodness of God towards them, seeing these only are the causes w ^c move them with all meekness & cheerfulness to bear those tedious & grievous afflictions, under the least part whereof others murraure, yea blaspheme, who do not know or believe y ^t God is such an one in himself, or at least towards thē. To this purpose one saith, that patience is a kind of Martyrdom; for as to die by the hand of a cruel persecutor is martyrdom in open action, so to bear afflictions w ^t patience, to suffer contumelies in obedience to God, & to love him that hateth us, is martyrdom in the secret intention & cogitation. In which respect we may (as another saith) be martyrs without either fire or sword, if being afflicted we do inwardly in our minds preserve patience; neither can we presume with any certainty that such an one is good, who hath not been tried & approved by enduring of evil. Lastly hereby it may appear of what excellency patience is, in that by virtue thereof evil is turned into good; and y ^t which naturally hurteth & destroyeth us, it maketh to serve for our use & benefit; for of curses it maketh blessings, & of miseries mercies; it turneth severe punishments into fatherly corrections, whereby our spiritual estate is much bettered & amended; & signs of God's wrath, into signs of his love. And whereas afflictions in their own nature are the beginnings of hell torments, by the help of patience, bearing thē aright, they become furtherances to y ^e joys of heaven, & make our crown of blessedness much more glorious. To this purpose one saith; perhaps some evil doth lie vpō thee, but if y ^t wilt, though it be evil in it self, it shall not be evil unto thee give thanks unto God for it, & thy evil shall be turned into good. And hereof it is, y ^t if a Christian be armed w ^t patience, misery it self cannot make him miserable; seeing it maketh medicines of these poisons; tortures y ^e occasions of triumph; profitable salves of tormēting corrasiues, for the curing of the sores of sin, & drawing out the core of our corruptions; and whereas afflictions in their own nature do make us to flee from God, as from the face of a terrible judge, by our patient bearing of them we approach nearer unto him, as unto a gracious Father, who correcteth us for our good, and maketh these slight and momentary affliction, to help us forward in the obtaining of that superexcellent and eternal weight of glory.

The second argument to commend patience unto us, is the great utility and profit which it bringeth to those that have it, for it serveth for all good uses, and furthereth us in all our virtuous endeavors; And (as one saith) it both commendeth us unto God, and preserveth us through his providence and protection; it tempereth anger, brideleth the tongue, governeth the mind, keepeth peace, ruleth and moderateth discipline, & breaketh the violence of lust; it asswageth the swelling of pride, extinguisheth the fire of displeasure, and unkindness, restraineth the power of the rich, and cherisheth the penury of the poor, &c It maketh men humble in prosperity, courageous in adversity, meek towards those who offer injuries and contumelies; it teacheth us quickly to forgive others offending us, but if our selves be faulty, to be long and instant in craving pardon; it repelleth temptations, endureth persecutions, and bringeth our sufferings and martyrdom to perfection. It is patience which layeth a firm foundation for our faith, and advanceth on high the progress of our hope; it directeth our actions that we may hold on in the way of Christ, whilst we follow him in his sufferings and makes us to continue the sons of God, whilst we imitate the patience of our heavenly father. More especially this virtue of patience is very profitable unto us, both in respect of God and of our selves. For it tendeth much to the advancement of God's glory, as it is a means to manifest not only it self, but also the rest of God's saving graces to the praise of him that gave them, whilst it enableth us to bear all manner of afflictions and calamities for his sake; for as the excellency of the work or gift doth exceedingly commend the workman or giver; so these graces of patience, faith, hope, love and the rest, being the gifts of God and fruits of his holy spirit, do magnify the power, mercy, and bounty of the Lord, when they are made manifest by our sufferings, and this Christian armor of proof doth much commend the skill of the workman, when it beats back these fiery bullets of the worlds temptations; as it may appear in the example of Job, David, Daniel, and the three children, and the Apostles of our Savior Christ, who were in all things ready to submit themselves to the good pleasure of their Lord and master, and to testify their obedience and desire to glorify him, even unto the death. So also it is very profitable unto us in respect of our selves: for first this patience doth lighten all our crosses, and lessen our pains; and that in a twofold respect: first as it doth strengthen and enable us to bear all miseries and calamities, in which respect it may truly be said that there is no burden of affliction so heavy, which may not easily and comfortably be borne upon the shoulders of patience. And in this regard one saith, that patience is an impenetrable shield, and impregnable tower repelling all manner of evil; and as a spark falling into the deep sea, doth not at all hurt it, but is it self extinguished; so the greatest evils which can happen, meeting with a patient mind, are themselves quelled and quenched, and do not at all amate it, because the strength of patience is able to overcome all troubles and afflictions. Whereas contrariwise when men through impatiency do struggle and strive against their crosses and calamities, they are, like the bird in the lime-bush, or fish in the net, the more entangled; and being caught, are the more disabled to bear them, or to endure the brunt of their sharp e • counter; for as this faintnes and weakness of mind doth disable them, so as they cannot employ their strength to their best advantage, but at the first onset be take themselves to flight; so doth it add much strength and courage to their enemies, when as they pursue flying and fainting forces, having now no need to fight, but only to follow, kill, and cease upon the pray; whereas it would much stay the violence, and pull down the daring pride of these spiritual enemies, if they would manfully keep their standing, or being at y ^e first somewhat disordered, would with undaunted courage recollect the scattered forces of their minds, and again make head against them. Neither in truth have these afflictions any force and strength to foil or overcome us, but what through our impatiency, fear, and cowardice we give unto them; for as one well saith, it is with pain, as it is with precious stones, which take either an higher or deeper color according to the foil in which they are set, seeing it holdeth no other place, nor receiveth more strength then that, which in our estimate we are content to give unto it. Secondly, this patience and meek bearing of the cross doth much lessen our afflictions in respect of God, who like a wise and loving Father doth commonly cease further to correct us, when as he seeth us thoroughly humbled, and that we bear his chastisements with patience and meekness, in all things submitting our selves to his good will and pleasure, without any struggling, murmuring, or repining, whereas contrariwise when being corrected for our faults we show our selves impatient, stubborn and unruly, striving by all means lawful and unlawful to escape God's hand, this moveth the Lord to as much displeasure, as the offenses themselves for which we are chastised, and causeth him to lay on us more and sharper stripes, til by our sufferings & smart we have learned dutiful submission to our heavenly Father, which we would not practice out of our own obedience. So that by our impatiency we shall get no greater advantage, then the refractary and unruly ox by his struggling to cast off the yoke; for the more he striveth, the faster his owner maketh it, and whereas his patient bearing of it would make it much lighter and easier, by wrestling and struggling he doth but gall his neck, tire himself, and to his other labors getteth sore blows and stripes for his unruliness.

Moreover, patience is exceeding profitable unto us, as it maketh us constant, and in all estates like unto our selves, not varying and changing with the mutability of our outward condition, but in all alterations continuing one and the same; neither yet depending upon external accidents for peace and contentment, but making all conditions to serve our minds, and our mind subject to none; and retaining our own habitual sweetness of joy and comfort, though we run through (as it were) a salt sea of misery and affliction. And howsoever others who are tossed with the tempestuous storms of worldly miseries are much endangered, and every hand while are ready to make shipwreck of faith & a good conscience; yet he who is endued with this virtue of patience, is like one who hath passed and escaped all these dangers, and being now entered into the haven of rest, sitteth there secure from all storms and tempests, because though they rage never so much, yet they cannot reach him; and though these huge billows of afflictions appearing in his sight, threaten to overwhelm him, yet when they approach near, their proud waves fall down and abate their fury, and either touch him not at all, or beat upon him as against an immovable rock which breaketh them, it self receiving no damage. And thus doth the Christian man with patience settle his heart, as the Apostle teacheth us, making it firm and constant against all the storms of troubles and calamities; and thus doth he possess his soul with patience, as our Savior speaketh, keeping it safe thereby▪ as in an impregnable sort, which may well be assaulted, but never scaled or overthrown; and though, like the bush appearing to Moses, he seemeth to be burnt with the fire of afflictions; and with the three children, to walk in the midst of this scorching furnace, yet doth he sustain hereby no hurt, but by the help of patience easily overcometh all these difficulties and dangers. So that it fareth with men endued with this virtue, as with those who being of a strong constitution, continue in good plight in all airs, and enjoy their health as well on sea as on land; or as with those who having good stomachs, are able to digest all meats, and to suck wholesome nourishment out of the coarsest commons; whereas contrariwise those who are enfeebled with the sickness of impatiency, can (like tender and weak bodies) brook no hardness, nor agree either with the heat of prosperity, or with the chilling cold of adversity and affliction; neither can they well digest the wholesomest food which this earth can yield them, but through the malignity of their disposition turn that which should nourish them into poison, and make heavy crosses of those things, which are to others their sweetest comforts. Furthermore, this virtue of patience is most profitable to defend us against Satan's temptations, and strong armor of proof to preserve us from being hurt by his malice and fury. For whereas his main end is by these assaults of affliction, to move us to leave our standing, to murmur and repine against God, and even to blaspheme him to his face; and when he can in this kind gain ground of us, he will double and redouble his blows; patience crosseth him in all these attempts; for when a man supported thereby, can with meekness bear all these burdens, they will be of no force to make him disist from his good endeauoures, nor to digress out of the right path; yea when he can by virtue of this patience suck sweetness out of the gall of afflictions, and take occasion out of his crosses and troubles the more fervently and heartily to give God thanks, and to praise his holy name; then will it weary Satan in this fruitless fight, and make him willing to desist from these encounters, which do but weaken himself, and strengthen his enemy. Finally, this patience in bearing the cross doth much benefit us, as it is a means of receiving comfort from others; for when we endure God's chastizements with meekness and humility, it is an effectual argument to move pity and compassion in the beholders, to make them to condole with us, & to afford unto us their best means of refreshing and consolation; all which helps are so many hands, supporting us that we may not sink under the weight of our afflictions: whereas if we with impatiency do murmur and repine, curse, swear, and show all manner of distemper and outrage, we are liable to the just rebukes of all that behold us; and everyone thinketh that we are well worthy to continue still in these crosses and calamities, until we have learned to bear thē better. Lastly, as this virtue of patience is very profitable in respect of this life, so much more in respect of the life to come. For as the Saints of old, so we now do through faith & patience inherit the promises, as the Apostle speaketh, and that first as it furthereth & assureth us of our saluauation, For he who endureth to the end shall be saved; and it is a righteous thing with God to recompense tribulation to thē that trouble his servants, and to them that are troubled, eternal rest at the appearing of Jesus Christ. And secondly, as it maketh our crown of glory much more glorious; for the greater our conflict is, the greater shall be our triumph; and the more we suffer in love and obedience to God, the more rich shall our reward be; it being just with God to crown his greater gifts and graces, with a proportionable degree of glory and happiness. But of this I shall have occasion to speak more hereafter.

The last argument to commend patience unto us, is the necessity thereof; for as the Apostle speaketh, We have need of patience, that after we have done the will of God, we might receive the promise: In which regard one saith, that as faith is the foundation of Christianity, so patience is the roof and covering; for as this, that we are Christians, is to be attributed to our faith and hope; so that this faith and hope may come to be fruitful, it is necessary that we have patience. But this necessity of patience will further appear, if we consider that God enjoineth and requireth it of us, as a part of that service which we owe unto him. So our Savior Christ having foretold the afflictions of the faithful, doth will them to possess their souls • ith patience. And the Apostle requireth, that we be patient in tribulation; and that we run with patience the race that is set before us; neither is it sufficient that we have this virtue in us in some small measure, but we must let patience have her perfect work, that we our selves also may be perfect and entire, lacking nothing; as the Apostle James exhorteth us. Nor is it enough that we be patient by fits, one while meekly bearing the hand of God, and another while storming and raging, but having entertained it, we must constantly continue in it; until we receive the fruit of our patience, even the salvation of our souls. For so the same Apostle exhorteth us; to be patient to the coming of the Lord; and as the husband-man waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the former and the latter rain; so we must be patient and settle our hearts. seeing this coming of the Lord draweth near. Again the necessity of patience will appear if we consider our present state and condition in this life; for we are in a continual warfare; and patience is a chief part of our armor to defend us from being pierced with the fiery darts of troubles and afflictions, without which we lie open to their force and violence, and are endangered by their cruel blows to be wounded even unto death. Our life is a race, wherein we run to obtain the crown of glory, and patience is a chief means to make us well breathed, to keep us from fainting and tyring, and to enable us to hold out unto the end. It is a tedious pilgrimage, in which we are often pulled back with the briars of troubles, and often discouraged by the foulness or roughness of the way; the danger of those mighty enemies which lie in wait for us, and our hard entertainment which we find in our inns; all which difficulties and dangers we can no otherwise help, then by possessing our souls with patience, suffering with meekness whatsoever it shall please the Lord to lay upon us. For when this virtue faileth us, then presently we are utterly discouraged, faint in our journey and sit still; or have our hearts hardened by our afflictions & become desperate; so as we are ready to turn back again into the world, that we may mitigate our sorrows by enjoying carnal delights and the pleasures of sin. Whilest we continue here, it is of necessity that we must suffer many afflictions; for we were preordained to be made like to the image of our Savior Christ, not only in glory in the life to come, of which the Apostle speaking saith, that when he shall appear, we shall be like unto him, but also in his afflictions and sufferings in this life present, as S. Paul affirmeth. And as we are predestinate, so also are we called to suffer afflictions, as the Apostle Peter showeth; where speaking of suffering wrongs patiently, he saith, that we are hereunto called; for Christ also suffered for us, leaving us an ensample that we should follow his steps. Neither is this the lot of some few alone, but of all the faithful. For the Apostle telleth us, that all who will live godly in Christ Jesus, shall suffer persecution: that God correcteth every son whom he receiveth; and that they are bastards, and no sons who are not thus chastized. And this our Savior hath foretold, And you shall (saith he) be hated of all men for my name. And again, the time shall come, that whosoever killeth you, will think that he doth God service: and a little after, ye shall weep and lament, and the world shall rejoice, &c. So he hath taught us, that it is a narrow way and straight gate, that leadeth to heavenly happiness, which is so difficult and unpleasant to flesh and blood, that few will be at the pains to find or enter into it. And the Apostle likewise telleth us, that none shall reign with Christ in his glory, who do not participate with him in his sufferings; and that by many tribulations we must enter into the kingdom of heaven. Now from this necessity of suffering afflictions, we may also infer the necessity of patience; for as this is our chief stay to uphold us in all our troubles and trials; so when we want it, we presently sink under their weight; for as the ship which hath her ballast and burden equally disposed, is speedy and safe in her passage, though she be deeply laden; whereas contrariwise, if either through the vn • kilfulnesse of them who fraught it, or the rage and fury of some cruel tempest, the burden being tossed and tumbled from place to place, doth lie all on one side, it is easily ouerset with every blast, and sinketh into the sea: so if the heaviest burden of afflictions be quietly carried with meekness and patience, they will not hinder our passage to the haven of rest; but if through impatiency, frowardness, and murmuring, they be tossed in our hearts to and fro, we shall quickly sink in this sea of sorrows, yea so far are we from well bearing of our afflictions, without the help of patience, that without it, the best estate which this life yieldeth, cannot give us comfort and contentment. But as weak • and sickly bodies agree well with no air, and are not much bettered by their often removes and changes of place, because they carry about them their distempered humors, which are the causes of their disease: so he who is fick of impatiency and peevish discontent, agreeth well with no condition, but picketh quarrels as well against his prosperity, as affliction, and is well (as we say) neither full nor fasting; but (like those who are sick of a fever) bitter and sweet do alike distaste him; loathing the very sight of wholesome nourishment, because his humor maketh everything to rellishe of his aguishe distemper. Again, from the necessity of afflictions, we may conclude the necessity of patience; seeing it is our wisest way to bear that burden with meekness, which we cannot shake off; and to follow the Lord without murmuring and complaining, when he calleth us to suffer those afflictions, unto which he hath preordained us; for (as one saith) he is a bad soldier who followeth his commander with grudging and repining; and (as I add) a fool too, seeing if his pains and dangers, which he must undertake upon necessity, were voluntary and cheerful, he might well hope after the conflict for praise and reward, whereas his repining service, is sufficiently rewarded, if it be pardoned. And so it were not only faithfulness but wisdom in us, to bear with patience and cheerfulness the crosses which God layeth upon us; seeing though we grudge and complain never so much, we must bear them whether we will or no, being appointed thereunto; for as one saith of fate, I may truly say of God's providence, that it leadeth the willing, and the unwilling it draweth; and therefore we are put to our choice, whether we will bear the cross willingly and joyfully, with praise and reward; or else whether we will or no, with repining and murmuring, having only our labor for our pains, if at lest we escape further punishment for our impatiency. Finally, this virtue of patience is necessary to the well bearing of these unavoidable afflictions, as being a notable means to moderate and mitigate all our griefs and sorrows; whereas if we be destitute of this singular grace, we shall be as much vexed and turmoiled with our impatiency, as with all other our afflictions, it being the nature thereof, to make light crosses heavy and intolerable, whilst it doth aggravate them by all circumstances, and maketh them worse by a false opinion, then they are in our sense and feeling. Now what folly is this to molest and disquiet our selves with grief and impatiency, when as we are already too much disquieted with our smart and pain? and willfully to hurt our selves, because against our wills we are hurt by others? What is this, but to add more to our burden, because it is already too heavy? and in childish simplicity and peevishness to beat the stone upon which we are fallen; harming our selves more with our impatiency and foolish revenge, then the hurt it self would have done, if we had borne it patiently? If indeed sorrow and frowardness would lessen & lighten our afflictions, though they be unpleasant guests, there were some reason why we should give them entertainment; but seeing contrariwise, they much increase the evil which we sustain, by adding unto the torment of the body, the torment of the mind; and do nothing else but vex our selves, offend others; and displease God▪ from whom we might expect a crown for our sufferings, if we endured them patiently, what reason have we to give way unto them? neither is it our sufferings alone that can make us happy; nor is it the cross it self that will bring us that glorious crown, unless we carry it weakly and quietly, in love and obedience to him who hath laid it upon us.

CHAP. III.

Of the means to work in us patience in afflictions, and first of prayer.

AND thus have I set down such reasons and arguments, as do sufficiently commend unto us patience in afflictions, that thereby our hearts may be inflamed wiih the love of so excellent, profitable and necessary a virtue, and to be moved with all desire and endeavor to use all good means to attain unto it; now it followeth according to my order propounded, that I also show those means whereby this singular grace of God, may be either begun where it is not, or confirmed and increased where it is. And lest we should seek for patience where it is not to be found, and so loose our labor, we are to know, that it is no natural faculty, which hath it beginning in our being; no inherent quality, fortitude or constancy, which is borne and bred with us; for we are naturally-peevish and impatient, froward and fretfull, complaining and crying out in the least sense of pain; and murmuring and repining against the divine providence, when we are never so little crossed of our wills. And therefore they who would find this flower of patience, must not look for it in the barren desert of corrupted nature where it never groweth. Neither is it to be attained unto by the help of natural reason and Philosophy, which propoundeth unto us only shadows of comforts, that have a seeming show a far off, but vanish away when we seek to catch them; and offereth unto us rotten props for the upholding of our patience; which being guilded over with human wit, art and eloquence, do seem to be of some strength, so long as our patience being unburdened, standeth upright in it own strength; but when it is tried and pressed with the least weight of afflictions, then they fail, and (as it were) break in fitters, bewraying their weakness and insufficiency; together with the folly of those who invented them, and of us who trusted in them; and like false friends they leave and forsake us, when needing their help we resort and fly unto them. For as the heathen Philosophers were for the most part ignorant of the chief causes of all afflictions; not ascribing them unto God, and his wise and just providence, but unto fate and destiny; chance and fortune; not looking unto the chief deserving causes, which are our sins, and principally the whole corruption of our nature, the ignorance of God, and the neglect and contempt of his true worship and service; but imagining that all happened by the guidance and direction of blind fortune, which put no difference between the good and bad, just and wicked: so accordingly they applied false remedies, and used medicines which were as loathsome as the disease which they sought to cure. As namely that we must bear with patience that which we cannot avoid; whereas that alone is enough to make a man break out into all impatience, when as he considereth that his miseries which are presently intolerable; are also remediless, and not to be avoided for the time to come. That it becometh not a wise man to be passionate; and that it is folly to add to our other miseries, which are already too heavy, the weight of sorrow and vexation of mind, that we bear a burden which is common to many, and that we have innumerable companions in our griefs; finally that all mankind are liable and subject to manifold miseries and afflictions, and therefore we must not take it ill, if we be not exempted from the common lot. But in the mean time they make no mention of God's providence disposing all our afflictions, and turning them to our good; they do not show that they are proportioned to the measure of our strength, so as they shall never overwhelm us; nor that they are the chastisements of a gracious Father, and the fruits of his love; nor that they are by him made profitable for the advancing of our spiritual estate, the enriching of us with heavenly graces, and the furthering of our eternal salvation. Finally they put us in no hope and assurance that God is present with us in all our troubles, and in his good time will deliver us out of all our afflictions; & therefore they are not to be resorted unto by those that lie under the cross, as being but miserable comforters, who only utter some magnifique and glorious speeches, which have no sound ground of reason to rest upon; and require great matters of their Disciples; but do not with any weight of argument arm their patience and resolution, nor enable them to perform that which is required of them.

But if we would have sound comfort in all our crosses and afflictions, we must seek for it in the word of God, & carefully use those means which are there prescribed for the strengthening and increasing of our patience. And these may be referred to two general heads, namely prayer, and meditation. The first and chief means of patience and comfort in all our troubles, is that we daily have our recourse unto God by fervent and effectual prayer, where • n we are to crave, that by his holy spirit he will work in us these gifts and graces, whereby we may bernabled to bear afflictions, for howsoever we seem in the time of prosperity so constant, comfortable and courageous, that nothing can dismay us▪ yet no sooner is the sun of worldly happiness set, but presently all our comfort is cooled, and joy quenched; and being nipped and pinched with the frost of affliction, we break out into all impatiency, and pass our time in horror and despair; for naturally we abhor afflictions, and all chastisement is for the present grievous, as the Apostle speaketh, so that we tremble when we do but hear of their approaching; shrink and pull back the shoulder when we are called to bear the cross, and impatiently cry out and complain when we are but touched. Neither is this fear of afflictions a corruption only of our natures, but a created quality, which may be without sin, as we may see in the example of our Saniour Christ, who earnestly desired that he might not drink of that bitter cup of affliction, and was brought into such an agony that he sweat water and blood, so as he needed to have an Angel sent to comfort him. And when he was put to drink the dregs of this loathsome potion, he was forced to cry out, my God, my God, why hast thou forsaken me. The which abhorring & loathing of the cross in Christ's most holy nature, was just and lawful, being joined with patience, obedience and conformity to God's will; because we are even by the Law of nature bound to seek our own preservation, and to shun all causes and occasions which may hinder our happiness, but being joined with our corruption, it becometh unlawful and wicked, making us to break out into all impatiency, and to murmur and repine against God. So that naturally we have no patience or comfort in our afflictions, but it is the free gift of God, as the Apostle implieth whereas he saith, that it was given to the Philippians to suffer for Christ, because no man can suffer as he ought unless he receive it of God. So elsewhere he maketh this patience a fruit of the spirit; and affirmeth that it is God alone who doth comfort us in all our tribulation. And hereof it is, that this is made one of his royal titles; The God of patience and consolation; and the Father of mercies and God of all comfort. By whose power assisting us, and spirit enabling us, we who can neither do no • suffer anything of our selves, can do all things, as the Apostle speaketh.

In all our afflictions therefore we must have our recourse unto God by earnest and effectual prayer, that we may from him receive this comfort and patience which we have not of our selves; and in his good time have help and deliverance out of all our troubles. Which duty that we may perform let these reasons persuade us; First, because as the Lord doth at all times require, that we should perform unto him this duty of his service, so more especially in the time of affliction & tribulation. Call upon me (saith he) in the day of trouble, so will I deliver thee, and thou shalt glorify me. And again, is any among you afflicted? let him pray: Is any merry? let him sing Psalms. So having foretold the afflictions of his Church for their iniquities, he willeth them to return unto the Lord their God by true repentance, and to call upon him; and not only requireth that they should pray, but also teacheth them a form of invocation. Take unto you words (saith he) and turn to the Lord, and say unto him, take away all iniquity, and receive us graciously; so will we render the calves of our lips. And thus our Savior Christ at the approaching of his own passion, and his Disciples affliction and persecution, which was to follow thereupon, doth enjoin them after a more special manner, that they should watch and pray, that they did not enter into temptation. And having foretold the great miseries and tribulations which should follow his ascension, upon the people of the Jews, and all the Church before his second coming to judgment, he doth prescribe this as a special and most sovereign antidote and preservative against all these evils, that they should watch and pray continually, that so they might be thought worthy to escape all these things which should come to pass.

Secondly, we must in our afflictions fly unto God by prayer, because it is one especial ende wherefore the Lord correcteth us; for as the loving and kind mother causeth strangers to affright her tender and dearly loved child, when he neglecteth her, & taketh delight to stray from her, that so she may hereby prevent the danger of losing him, and may cause him to return unto her for safeguard, and to cast himself into her arms, hereby inflaming his love more towards her, and increasing his confidence in her protection: So doth the Lord our gracious Father cause these bugbeares of afflictions to meet and terrify us, when we are straying from him, that we may flee into his arms for help and succor; and suffereth us to be deprived of other helps and comforts, that we may with fullness of affiance rest wholly upon him; whereas if either we were not at all afflicted, or had other succors whereunto we might resort in the time of our distress, we would not seek unto him at all, or at least, after a cold and loose manner. And this end the Lord expresseth, where he saith, unto his people Israel, that Ashur should not be able to cure the wound of their afflictions; and that he would be unto Ephraim as a Lion, and as a Lions whelp to the house of Judah, rending and tearing them with afflictions and miseries, and that he would spoil, go away and take them with him, as a pray which none should rescue, and that he would go and return to his place, clouding from their sight the beams of his love and favor, till they acknowledged their fault, and sought him diligently. The which his end he attaineth unto in all the faithful, as appeareth by the words following; In their affliction (saith he) they will seek me diligently, saying, come and let us return unto the Lord▪ for he hath spoiled, and he will heal us; he hath wounded, and he will bind us up. So the Prophet Isaiah speaking of the faithful in their afflictions, saith, O Lord in trouble have they visited thee, they poured out a prayer when thy chastening was upon them.

Thirdly, God's gracious promises of hearing our prayers, and granting our requests, may be an effectual argument to move us to the performance of this duty, when we most need his help, thus generally he willeth us to ask and it shall be given us, to seek and we shall find, to knock and it shall be opened unto us, for whosoever asketh, receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened. So our Savior hath assured us that, whatsoever we shall ask the father in his name he will give it us. And the Apostle John telleth us, that we have his assurance in Jesus Christ, that if we ask anything according to his will, he heareth us. And if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him. Yea so ready is the Lord to hearken unto the suites of those that pray unto him, that when he seeth this disposition in them, he promiseth, that before they call, he will answer; and whilst they speak, he will hear. But as God hath generally bound himself by promise to hear and help those that cal upon him, so more especially such as flee unto him by prayer in the time of their affliction; according to that of the Psalmist; call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me. And again, speaking of those that love God, he saith, He shall call upon me, and I will hear him, I will be with him in trouble, I will deliver him, and glorify him. And else where; he will fulfill the desire of them that fear him; he also will hear their cry, and will save them. And this promise the Lord doth specially fit to his Church and chosen people; namely, that if for their sins they were led into captivity by their enemies, and if from the land of their captivity they would seek the Lord their God, they should find him, if they did seek him with all their heart, and with all their soul, &c. And particularly it is applied to Job by one of his friends; If (saith he) thou wilt early seek unto God, and pray to the Almighty; if thou be pure and upright, then surely he will awake up unto thee, and he will make the habitation of thy righteousness prosperous. And these are the promises which are made unto those who call upon God in the time of their trouble; which who so applieth unto himself upon the performance of this duty, shall in the day of his affliction find singular consolation; and out of the death of sorrow and despair, shall be raised to the life of true joy and comfort. And this David found in his own experience, where speaking of these gracious promises, he saith, that they are his comfort in trouble, and that he is by them quickened, and as it were, restored to life again.

Fourthly, we must in the time of our affliction have our recourse unto the Lord by prayer, because he is our sole Savior and deliverer; for if every man out of reason and discretion will resort unto those, in their troubles and dangers, of whose love and power they are most assured; yea if the brute creatures by instinct of nature will flee thither in their extremities, where their chief refuge is; then by the same reason ought we in all our tribulation and calamities to flee unto the Lord for help and deliverance, seeing his love is matchless, and his power infinite. For he is our chief strength, our rock, our fortress, and deliverer; he is our sh • eld, the horn of our salvation and our refuge: as David calleth him, he is our hope and strength, and help in troubles ready to be found, as else where he speaketh, and he is approved thus to be by the manifold experience of his Church and chosen people, for in the palaces of mount Zion God is known for a sure refuge. It is he that delivereth us out of all our adversities and tribulations, as holy Samuel affirmeth; he is good, and as a strong hold in the day of trouble, and he knoweth them that trust in him, as the Prophet Nahum teacheth us. He is our king that protecteth us, our father that taketh care for us, our husband and head, who loveth us as his spouse and members; and therefore to whom should we his subjects, children and spouses, resort to flee in the time of our dangers and distress, but unto this our powerful and glorious king; our careful father and loving husband? Especially considering that as the Lord is our chief hope and help, from whom we may expect deliverance from afflictions, or patience to bear them; so he hath appointed prayer as the only means for the obtaining of these benefits; for as the loving and wise parent hath in himself a disposition to bestow all things needful upon his dear child, and sometime to pardon his fault when he hath offended him, and sometime to content himself with the taking of less correction on him then it deserveth; yet doth he expect that his son in all duty and humility, should entreat these favors from him; and will neither bestow his gifts before he sue unto him for them; nor pardon the offense committed, before he humble himself, acknowledge his fault, and crave pardon; nor yet ceaseth willingly from laying on stripes when he hath begun to chastise him, till he have promised to amend, and desireth to be spared. Even so our gracious and loving father is always most ready to bestow his gifts and blessings, to pardon our sins, and to cease correcting of us, because he taketh no delight in our smart and pain; but yet upon this condition, that we sue unto him for these favors, and (as it were) by the hand of prayer take these benefits out of the rich treasury of his bounty and goodness. And this the Apostle Paul implieth, for though he were persuaded that he should be freed out of his imprisonment, and set at liberty, for the further service of God & benefit of his church, yet he requireth the prayers of Philemon & the rest of the Saints, as the means of his enlargement. And thus also Peter was freed from his chains, & as it were drawn out of the jaws of death; but it was at the instant suit of the faithful, as the holy Ghost noteth. So though the Lord were purposed to add fifteen years to the life of Hezekiah, and to acquit him from the sentence of death pronounced against him, yet he doth not assure him of it till he had humbled himself, and poured out his soul by fervent and effectual prayer. And therefore if in our wants, miseries and afflictions, we would have help from God, either for deliverance or patience; let us use this means which he hath sanctified for this purpose; and seeing God doth require it at our hands, let us go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. Seeing he doth not deny help unto any that sue unto him for it; let us flee to him for succor in all our wants and dangers, according to that of the Psalmist; Because thou hearest the prayer, unto thee shall all flesh come. And when we are assaulted by our enemies, and pursued by them that hate us, let us with David cry out unto him: give us help against trouble, for vain is the help of man. And say with good Jehoshaphat, O our God, wilt thou not judge them? for there is no strength in us to stand before this great multitude that cometh against us, neither do we know what to do, but our eyes are towards thee. And as prayer is the means of deliverance out of afflictions, so also of obtaining patience to bear them, so long as it pleaseth the Lord to continue them upon us: in which respect patience and prayer are by the Apostle fitly joined together, Reioycing (saith he) in hope, patient in tribulation, continuing in prayer. Neither in truth can there be a stronger prop to uphold our patience, then fervency in prayer; both because it receiveth hereby virtue and increase from God, and hath the measure thereof doubled by his holy Spirit, according to that of the Apostle, if any of you lack wisdom (namely that special wisdom which enableth us to bear the cross with comfort and patience) let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given unto him; and also because it much easeth us of our grief, and lighteneth our hearts of the burden of our afflictions, when as we can lay open our grievances before God, and pour out our complaints into his bosom. For if it be an ease to an afflicted mind, when as a man hath some special and dear friend, to whom he may communicate his griefs, & make known his troubles and discontents, that at least he may be pitied and bemoned of him, though he have no power or ability to relieve and help him: then how much more ease and comfort shall we find in laying open the causes of our griefs before God our heavenly father? who as he infinitely excelleth all mankind in tender love, pity and compassion, so he is able, when as it shall be most for his glory and our comfort, to free and▪ deliver us out of all our miseries and afflictions.

Fifthly, we must in all our troubles have our recourse unto God by prayer, because it is the most opportune, fit and seasonable time for this holy exercise; and this may appear, not only because the Lord, infinite in wisdom, and knowing what actions best sort with all times and occasions, doth more especially enjoin us to call upon him when we are in trouble and affliction: but also because we are then most ready and best disposed to the performance of this religious duty; and that with greater efficacy and fervency then at other times. For if ever we will pour out our souls before God by prayer, we will do it in our misery and adversity; and though we have neglected it in the time of our peace and flourishing prosperity, yet if we have any spark of grace in us, we will resort unto God, when with the rod of affliction we ar whipped unto him; according to the saying of the Prophet, O Lord, in trouble they have visited thee, they poured out a prayer when thy chastening was upon them. And howsoever evē God's dearest servants are in the time of their health and worldly welfare, loose and slack, cold and negligent in their suits and supplications, roving in their prayers at large, and uttering them weakly and remissly; like rivers in a large current or spacious plain; yet are they in their afflictions and miseries most zealous and fervent, vehement and almost violent in preferring their suits; and then their prayers like strong streams in narrow straights, issue from their troubled souls with irresistible force, and admit of no stop and opposition. An example whereof we have in the afflicted Church of Judah, of whom it is said, that their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night; take thee no rest, neither let the apple of thine eye cease. Arise, cry in the night, in the beginning of the watches, pour out thine heart like water before the face of the Lord, lift up thine hands towards him for the life of thy young children, that faint for hunger in the corners of all the streets. And the like we may see in the practice of Hezekiah, who when his soul was afflicted, is said in the fervency of his spirit, to have chattered like a crane or swallow; and in holy David, who in his greatest calamities and distresses, did make his most fervent and effectual prayers, as we may see in many of his Psalms.

Lastly, the example of all God's servants from time to time, who have most diligently and zealously performed this duty of prayer and invocation in their afflictions and tribulations, may serve as a strong inducement to move and persuade us to follow the like practice. Thus David in all his afflictions fleeth unto God as unto his rock, castle and strong hold, by whom alone he was safeguarded from dangers; and as unto his deliverer, and mighty Savior, who freed him out of all troubles, and plucked him out of the jaws of death. The Lord (saith he) is my rock and my fortress, and he that delivereth me, my God and my strength, in him will I trust, my sheeld, the horn also of my salvation, and my refuge▪ I will call upon the Lord, which is worthy to be praised, so shall I be safe from mine enemies. The sorrows of death compassed me, and the floods of wickedness made me afraid, &c. But in my trouble did I call upon the Lord, and cried unto my God. And he heard my voice out of his temple▪ and my cry did come before him, even into his ears. So Hezekiah when he was to be beseidged with the mighty host of Sennacherib, and also when the sentence of death was by the Prophet, as God's ambassador, pronounced against him, resorteth unto God by prayer, as unto his only refuge. The Prophet Jonah likewise when he was in the Whales belly, prayed unto the Lord his God, and said, I cried in mine affliction unto the Lord, and he heard me▪ out of the belly of hell cried I, and thou heardest my voice. The like duty was performed by Nehemiah and Daniel when they were in captivity in the behalf of themselves and of their people. So the disciples being tossed with a cruel tempest; and now ready to sink, flee unto Christ by prayer▪ crying ou • Lord save us, we perish. And the Apostle Paul in the behalf of the Collossians, prayeth unto God, as unto the only fountain of all these gifts and graces, that he would strengthen them with all might, through his glorious power, unto all patience and long suffering with joyfulness. Neither hath this been the practice of these few about, whom I have produced for examples, but of all God's faithful servants in all their distresses; and therefore the Psalmist reckoning up a number of afflictions, wherewith the Church and people of God were tossed and turmoiled, maketh this the conclusion of all, and (as it were) the foot of his song; then they cried unto the Lord in their troubles, and be delivered them out of their distress. But above all is the example of our Savior Christ, who being to drink of thi • bitter cup of most grievous afflictions, doth pour out his soul before his Father in most fervent prayers; and as the Apostle speaketh. In the days of his flesh did offer up prayers and supplications with strong crying and tears unto him, that was able to save him from death, and was also heard in that which he feared. And therefore if he who was the deer and only son of God, had not those things which he desired in the time of his afflictions, but by the means of frequent and hearty prayer; how shall we think that God will of his own accord, without our entreating bestow upon us those gifts and graces which we need, or send us deliverance out of all our troubles? But if these examples seem too high for our imitation, as being taken from the practice of such saints of God, who had attained to a great measure of excellency and perfection; let us set before us the example of Manasseh, who though in the time of his prosperity, he fled from God and forsook him, committing all outrageous wickedness both against him and the whole church; yet when he was in tribulation he prayed unto the Lord his God, and humbled himself greatly before the God of his Fathers, and praying unto him God was entreated of him, and heard his prayer and brought him again to Jerusalem into his kingdom. Yea even the heathen mariners though they were ignorant of God and his true religion, yet by the very light of nature they were guided to the performance of this duty in the time of their extremity and danger, crying every man to his God for help and deliverance. And the Ninevites likewise when they heard destruction denounced against their city by the Prophet of God, fasted, put on sack clothe, repented of their sins, and cried mightily unto God. And therefore if we would be conformable unto the practice of all the saints, and our Savior Christ himself; yea if we would not be worse then Manasseh, the most outrageous sinner that ever obtained grace and salvation; or then the very heathens themselves, who being ignorant of the knowledge of the true God, had only the light of nature to be their guide, let us in all our troubles and afflictions flee unto God by fervent and effectual prayers, that so we may either be delivered from the burden of the cross, or have strength to bear it with patience, comfort and joy in the holy Ghost.

CHAP. IIII.

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

AND these are the reasons which may move us to perform this duty of prayer in the time of our afflicitons; now that we may pray with assurance to have our suits and petitions granted, there are diverse things required; some whereof respect the person of him that prayeth; and some the prayer it self. In respect of the person, that we be regenerate, sanctified, and the sons of God by adoption and grace; that so having received the spirit of adoption, we may cry in our hearts Abba, Father; for we know not how to pray as we ought, but this spirit helpeth our infirmities, and maketh request for us, with sighs and groans which cannot be expressed, framing our prayers (not according to the lusts of our own flesh, but the holy will of God. And if we be thus qualified, we may be assured, that we shall have our spirits granted; for what request can God deny which his holy spirit inditeth, and maketh? or how shall we not obtain that grace and mercy from him, which is consonant to his most just and holy will? Besides the Lord hath bound himself by his most free promises, that he will hear the prayers of his faithful and righteous sons and servants, and will grant unto them that love and fear him all their suites and requests: so the Psalmist saith, the righteous cry and the Lord heareth them, and delivereth them out of all their troubles, and elsewhere; the Lord will give grace and glory, and no good thing will be withhold from them that walk uprightly, so by the same oracle the Lord delivereth this gracious answer: Because 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 him; I will be with him in trouble, I will deliver him and glorify him. And again he saith, that God will fulfill the desire of them that fear him, he also will hear their cry and will save them. So our Savior promiseth, that if we abide in him and his words do abide in us, then we may ask what we will, and it shall be done unto us. And his beloved Apostle teacheth us, that whatsoever we ask, we receive of him because we keep his commandments, and do the things which are pleasing in his sight. Yea this was a received axiom among the Jews, and therefore the blind man herein appealeth to their own knowledge, we know (saith he) that God heareth not sinners, but if any man be a worshipper of God, and doth his will, him heareth he. And therefore howsoever the Apostle attributeth much to prayer, yet all is limited to the prayer of a man who is just and righteous; the prayer (saith he) of a righteous man availeth much, if it be fervent. So that if we would pray in assurance of Faith to be heard, and have our requests granted, we must be sanctified and purged from our corruptions; and therefore these are well joined together by the Apostle, I will (saith he) that men pray everywhere, lifting up pure hands without wrath or doubting. For if we come unto God defiled and polluted with our natural corruptions; and overburdened also with our manifold and heinous transgressions and actual sins; the Lord will not hear us; neither can we hope that our prayers and suits can be acceptable unto him, when our persons are odious in his sight. Manifold testimonies of holy Scripture might be alleged to this purpose, the Prophet David saith, that if he should regard wickedness in his heart, the Lord would not hear him. And the wise man telleth us, that the sacrifice of the wicked is an abomination to the Lord; but the prayer of the righteous is acceptable unto him; that the Lord is far from the wicked, but heareth the prayer of the righteous, and that he who turneth away his ear from hearing the Law, even his prayer shall be abhominable. So the Prophet Isaiah telleth the Jews, that there was in God no want of love to hear their prayers, nor want of power, to effect their desires: but the only let and impediment was their sins, which like a wall of separation, or thick and impenetrable cloud, did hinder their prayers from ascending unto God, and his blessings and benefits from descending unto them. Behold (saith he) the hand of the Lord is not shortened, that it cannot save, neither his ear heavy, that it cannot hear, but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. The which heavy judgment the Lord had before threatened against them, for their heinous transgressions; when you shall stretch out your hands (saith he) I will hide mine eyes from you, and though you make many prayers I will not hear, for your hands are full of blood. So the Prophet Ezekiel threateneth them from the Lord, that for their gross idolatry and bloody cruelty, he would not hear their prayers in the day of their afflictions, though they did cry in his ears with a loud voice. And the Prophet Michah to the same purpose; Then (saith he) shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, because they have done wickedly in their works. And therefore if in our afflictions we would make our prayers with any hope to be heard, let us not approach unto God in our sins; and according to the exhortation of the Apostle, Let as many as call upon the name of the Lord, depart from iniquity. For as the Psalmist teacheth us, the Lord imputeth it as great Presumption to the wicked, that they take his holy ordinances into their mouths, & he hateth the very sacrifices of prayer and thanksgiving which are offered unto him by impure hands, & unhallowed lips. There is no man in his right wits would come as a sUiter unto his Prince, and bring his accuser with him, who is ready to testify and prove to his face his treason and rebellion; much less would any present himself before so great and powerful a majesty, to make petition for some benefit after he had killed and murdered his Sovereigns only son and heir, having still in his hand the weapon wherewith he committed this wicked act, imbrued and defiled with his blood: There is no adulteress so shamelessly impudent, who would desire pardon of her jealous husband, having still her lover in her arms, with whom she hath often committed filthiness in times past, and is resolved again to commit it for the time to come: or if any be so mad to make such suits in this odious manner, they are sure to be repulsed, and to find wrath and vengeance, where they look for grace and mercy: but thus do they behave themselves towards God, who remaining polluted with their sins do offer up their prayers unto him; for they bring their accusers, even their defiled consciences and crying sins, which continually accuse and condemn them, and call for that due judgment and punishment which they have deserved: they bring the weapon into God's presEnce, (even their sins) whereby they have crucified and slain the only Son of God; and they present themselves into God's presence to sue for grace; embracing still with ardent love and affection the world and worldly vanities, with whom they have often committed spiritual whoredom, with a purpose to continue still in their former uncleanness; and therefore let not such fondly imagine that the Lord will hear them, and grant their suites, but rather expect that in his terrible wrath he will take vengeance on them, and turn their temporary afflictions, into hellish torments and everlasting punishments.

Yea (will some say) but this is but small comfort to those who are in affliction, to hear that God only regardeth the prayers of the righteous, and that he heareth not the prayers of thē who come unto him in their sins; for who is righteous, and sinneth not daily? And what other cause is there of our afflictions, but our sins, which God in his justice correcteth and punisheth? To which I answer, that howsoever we are all naturally defiled with original corruption, and have the relics of sin remaining in us, even to the day of our dissolution; and though we continually add hereunto innumerable actual transgressions; yet we may appear righteous before God, and be as clean purged from all sin, as if we had never fallen into it; as first when we lay hold upon Christ by a true and lively faith, and do apply unto us his obedience and merits; for then our unrighteousness is covered with the rich roab of his perfect righteousness, and our corruptions are washed and cleansed away in his most precious blood, whereby it cometh to pass, that though our sins were as crimson, they shall be made as white as snow; and though they were as red as scarlet▪ they shall be white as wool, as the Lord hath promised. And this is the purging of justification, whereby God in Christ doth freely forgive all our sins, and reputeth us as just and righteous. But besides this, there is also a purging away of our sin and corruption by sanctification, when by virtue of God's spirit & a lively faith, we are made partakers of the power of Christ's death, which mortifieth the flesh & the lusts thereof, and the power of his resurrection, whereby we are raised to holiness and newness of life. And hereof it cometh to pass, that though sin dwell in us, yet it doth not reign in us; though some relics thereof remain in us, yet we are not reputed sinners before God; not only because we have received the grace of justification, and so have all our sins forgiven, and are clothed with the perfect righteousness of Christ, applied unto us by a lively faith; but also the grace of sanctification, whereby the power of sin is abated in us, and all our corruptions, partly mortified, and partly deputed to mortification, and shall at last be fully abolished. And therefore seeing our sins have received a mortal wound, and still languishe unto death, we cannot properly be called sinners, seeing it is dead to us, and we to it; but just and righteous, because righteousness and holiness is begun in us by virtue of God's spirit, regenerating and sanctifying us, and shall daily grow and increase, until it come to full perfection; neither can sin be said to live in us, being appointed to death and final abolishment; but rather to be crucified and destroyed, even as we commonly say of a condemned person, that he is but a dead man, when as he is condemned and deputed to death, though he be not as yet brought forth to execution. And in these respects and no other were the saints of God in the Scriptures, called righteous and just, and had all the gracious promises of the Gospel applied and made good unto them; not that they were free from sin, for there is no man righteous that doth good and sinneth not, and in many things we sin all; nor because there way any perfection in their legal righteousness, or any full and exact conformity with the law of God; but because they were justified by Christ's righteousness, applied by faith, and were sanctified by his holy spirit: the which their sanctification was (like ours) imperfect, consisting in a sight and sense of their corruptions, and an hearty sorrow for them; and also in a sincere desire and earnest endeavor in the use of all good means appointed by God, to mortify these corruptions, forsake all their sins, and serve the Lord with upright hearts, in the contrary duties of holiness and righteousness. And therefore if we be endued with this lively faith, and labor in the practice of sanctification, then shall not we be reputed sinners, but be accepted as just and righteous in God's sight; and consequently have full right and interest unto all God's gracious promises; and particularly to those which assure us of deliverance out of all our afflictions, or of strength and patience to bear them with joy and comfort.

But yet it is not enough that we be persuaded of our justification by Christ's righteousness applied by faith, and of our sanctification by his holy spirit, unless we approve them both to our selves and others, by the fruits of unfeigned repentance, whereby (as it were by sense and motion) this spiritual life is made known to the glory of God and our own comfort; and unto this God requireth that we should not only in general bewail and forsake all our sins; but especially and principally, those which we think to be the causes and occasions of our present crosses and afflictions; and then when the causes of our calamities and tribulation are taken away, these miserable effects also shall soon cease and be removed. And if we thus draw near unto God by unfeigned repentance, he will also draw near unto us hear our prayers and deliver us out of all our afflicitons; if we will cleanse our hands, and purge our hearts, and sorrow and weep because of our sins, turn our laughter into mourning▪ and our joy into heaviness, and humble our selves before the Lord, he will lift us up, as the Apostle speaketh. For the Lord is near unto them that are of a contrite heart, and will save such as be afflicted in spirit, as the Psalmist telleth us. And this is his own gracious promise by the Prophet Isaiah, that he will look unto him, even unto him, that is poor & of a contrite spirit, who trembleth at his words. From which mercy, the greatness and multitude of our sins cannot exclude us, so that we turn unto the Lord by unfeigned repentance, as we may see in the example of the Jews; whom though the Lord had taxed and accused by his Prophet to be most heinous and notorious offenders, yet he offereth them mercy upon the condition of their repentance. Wash you (saith he) and make you clean, take away the evil of your works from before mine eyes, cease to do evil, learn to do well, &c. and then, come and let us reason together, saith the Lord, though your sins were as crimson, they shall be white as snow, though they were red like scarlet, they shall be as wool.

And this is that repentance which must continually be renewed when we present our selves in prayer before God, even as we daily and hourly renew our sins; with which we must join as an inseparable companion, an humble confession of all our transgressions, together with an unfeigned acknowledgment, that by reason of them, we are utterly unworthy of God's least mercy, and most worthy if he should enter into judgment with us, not only of those light and momentary afflictions which lie upon us, but also of the fearfullest of God's plagues in this life, and of everlasting destruction, death and condemnation in the life to come; and finally, that it is God's wonderful mercy that he dealeth so favorably with us, not punishing us according to the merit of our sins, but like a gracious father with all love and tenderness for our amendment. Concerning the confession of our sins, whereby we lay them open before the Lord, we are encouraged thereunto by God's most gracious promises; namely, that if we confess and forsake our sins, we shall find mercy; and that if we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. And contrariwise, we are terrified frō the neglect thereof by God's severe threatenings; for he that hydeth his sins, or denieth them, shall not prosper; because he maketh God a liar, who by his word convinceth all men of sin, as it is in the same places. So the Lord threateneth that seeing the Jews said, that surely God's wrath should turn from them, because they were guiltless, therefore he would enter into judgment with them, because they said, we have not sinned. In regard whereof Job professeth, that though he were just, yet he would not answer, but would make supplication to his judge; and that though he were perfect, yet because he did not know his own soul, therefore did he abhor his life. And of both this displeasure of God threatened against those who hide their sins, and of this mercy promised to those that acknowledge and confess them, David had experience; for he saith, that being in affliction, and having God's hand heavy upon him, and holding his tongue, his very bones consumed, though he roared all the day. But then (saith he) I acknowledged my sin unto thee, neither hid I mine iniquity: for I thought I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin. And of this we have innumerable examples in the Scriptures. As in the Israelites, who being afflicted for their sins do continually after their repentance, make their humble confession of their wickedness, as an introduction unto their prayers for help and deliverance, as we commonly read in the history of the Judges and the Kings. Thus also in the time of their captivity, they cry out unto God; We have sinned, we have rebelled, therefore thou hast not spared. So Job in the time of his affliction, maketh the like confession unto God; I have sinned (saith he) what shall I do unto thee, O thou preserver of men? And David likewise, as appeareth throughout the whole book of the Psalms. Yea not only these and all other the Saints of God, but even Pharaoh himself, who in the time of his prosperity, asked who was the Lord, yet in his affliction, maketh confession of his sin, and craveth pardon. How much rather therefore should we lay open our sins before our heavenly father, who is ready to forget them, when we remember them; to hide them, when we discover them; and to forgive them, when we confess them? For he is our spiritual Surgeon and Physician of our souls, and therefore to whom should we lay open our festered sores of sin, but unto him, who by applying that sovereign falue of his mercy, and the precious balm of Christ's blood is able to heal them? To whom should we make known the sicknesses & diseases of our souls, but unto him who hath both will and skill to cure them?

But as we must in our afflictions confess our sins before God, so must we in all humility acknowledge, y ^t we are not worthy of the least of those benefits which we still enjoy, & that if the Lord should enter into judgment w ^t us, he might as well deprive us of all his blessings that remain, as of those which for our sins he hath justly taken from us. We must say with Jacob, that we are not worthy of the least of God's mercies, and of all the truth which he hath shown unto us, in fulfilling of his gracious promises; but contrariwise deserve much more heavy plagues and punishments, And this humiliation the Lord requireth of his People, Then shall you (saith he) remember your own ways, and your deeds that were not good, and shall judge yourselves worthy to have been destroyed for your iniquities, and for your abominations. An example whereof we have in the afflicted Jews, who in all their great extremities, humbly confēssed it to be the great mercy of God that they were not utterly consumed; & adjudged themselves to have deserved woe because they had sinned. As also in Ezra who humbling himself in the sight and sense of his own and the people's sins, crieth out, O my God, I am confounded and ashamed, to lef • up mine eyes unto thee my God: for our iniquities are increased over our head, and our tresp • sse is grown up unto the Heaven. And if we thus judge our selves we shall not be judged of the Lord; if we accuse & condemn our selves, he will excuse, and acquit us; and if we thus cast down our selves before the Lord, he will lift us up. For he • looketh to him that is poor, and of a contrite spirit, who trembloth at his word. Yea he dwelleth with him that is of a contrite and humble spirit, to re • iue the spirit of the humble, and to give life to them that are of a contrite heart. An example hereof we have in Rehoboam and in the rest of the Princes of Judah, who humble • themselves and said, the Lord is just; and when the Lord saw that they humbled themselves, the word of the Lord came to Shemaiah saying; they have humbled themselves, therefore I will not destroy them, but I will send them deliverance shortly, &c. As also in Manasseh, who when in his tribulation he prared to the Lord his God, and humbled himself greatly before him, God was entreated of him, heard his prayer, and restored him to his kingdom. And thus Daniel praying and humbling himself before God, received this comfortable message from God. Fear not Daniel, for from the first day that thou diddest set thine heart to understand, and to humble thyself before thy God, thy words were heard, &c. Yea so much doth the Lord esteem of this humiliation, that he would not let that counterfeit humiliation of Ahab go unrewarded, but gave him in regard thereof, a temporary immunity from those judgments and punishments, which by his Prophet he had threatened against him. If therefore in our afflictions we would poor forth unto God such acceptable prayers, as may obtain comfort in our crosses, and deliverance from all our calamities; we must confess our sins, and humbly acknowledge that we have not deserved God's smallest benefits, but are worthy to have the wrath of God to burn more hotly against us, and to be overwhelmed with much more heavy plagues and punishments. And so the Lord will excuse us, when we accuse our selves; remit our sins when we remember them; and absolve us from punishment, when in all humility we acknowledge that we have justly deserved the fearefullest of his plagues. For if we, who have but a little mite of mercy, are moved with compassion, when either our son or servant do humble themselves, acknowledge their faults, and of their own accord offer themselves to suffer that punishment which they have deserved; then how can we doubt that God will be pitiful and ready to forgive us, when he seeth us thus humbled, whose love and mercy towards us is infinite and incomprehensible? As therefore a man skillful in the Art of swimming, being through casualty cast into the sea, and laboring by his skill and labor to recover the shore, doth not when he seeth a billow approaching oppose against it, because it would cast him further into the main, his weaker force being far too feeble to withstand the violence of the mighty wave; but stoopeth and diueth under it, and so suffereth it to pass over him without receiving any hurt; so when we see the huge billows of troubles and afflictions raised by the stormy blasts of God's wrath and anger, near approaching, and coming against us; it is both vain and dangerous to oppose against them by pride and impatiency, or to imagine that we can resist and withstand them with our struggling, murmuring and repining; seeing this will rather hinder us from arriving in the haven of safety, and cast us back into the depth of misery; but like these cunning swimmers we must dive under these waves, which it is • mpossible to withstand; bearing ou • burden with patience, meekness and humility, and acknowledging that far greater punishments are due unto us. And of both this confession and humiliation we have notable presidents in those excellent prayers of Ezra, Nehemiah, and Daniel. As also in the speech of the prodigal son after his conversion, and returning to his Father; Father (saith he) I have sinned against heaven, & before thee, and am no more worthy to be called thy son; upon which humiliation he was raised out of his afflicted estate, and received both the pardon of his faults, and large testimonies of his Fathers favor.

CHAP. V.

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

AND thus much concerning those things which respect the person of him that prayeth; In the next place we are to speak of those things which are required unto the prayer it self; and these either respect the matter of our petitions, the manner, or the time and continuance of this holy exercise. Concerning the matter of our prayers; we are first and principally to desire the pardon and remission of our sins; for they are the wall of separation (as I have said) which hinder all our suits from ascending & entering into God's ears, and his blessings from descending unto us; they are the poisonous sting of all our afflictions, which being pulled out, they become harmless, yea beneficial and profitable for the advancing of our spiritual good, and the furthering of our salvation. They are the causes of all our crosses & calamities, which being taken away, either our afflictions shall have an end, or of crosses be turned into comforts; and of noisome evils, become joyful blessings. Whereas contrariwise if our sins remain unpardoned, even our freedom from our afflictions, is but a bondage, God's sparing of us, a grievous punishment; and the greatest misery, to be freed from misery; seeing we are left of God as a desperate cure, because the Physic of affliction will do us no good, and given up unto the hardness of our own hearts, to run on in our wicked courses which lead to destruction, without check and controlment. And hereof it is that the faithful being in affliction observe this usual method in their prayers, first to acknowledge their sins, and then to crave pardon for them, and deliverance from their crosses and calamities. So Daniel in that excellent prayer which he maketh for God's afflicted Church and people, maketh first an humble confession of their sins, and then prayeth for mercy and the turning away of God's wrath, & for their deliverance and restoring out of the land of their captivity. And David joineth these together praying first for the appeasing of God's wrath and anger▪ and for mercy in regard of his sins, and then desireth to be healed, delivered and saved out of his affliction and tribulation. So elsewhere he desireth the Lord to look upon his affliction & travel, but because though he beheld it, yet he would not pity him, so long as his guilt and faultines remained, therefore he addeth; and forgive me all my sins. And in the one and fiftieth Psalm he laboreth earnestly for the pardon of his sins, and maketh humble confession of his wickedness, and then beggeth for the comfort and joy of God's spirit. Yea this order was observed by our heavenly Physician in the curing of bodily infirmities and diseases, first to take away the cause of their sickness, Son be of good comfort, thy sins are forgiven thee, and then the sickness it self, Arise, take up thy bed, and go to thine house.

And thus having craved and obtained the pardon and remission of our sins, in respect of their guilt: in the next place we may desire to be freed from the punishment; for that we may lawfully pray for our deliverance out of our afflictions, even common sense and the instinct of nature teacheth us, moving us to flee and avoid whatsoever hurteth us, and to follow and embrace whatsoever is helpful and profitable. And this natural appetite of shunning evil, and seeking our own good, is further warranted by God's express commandment, enjoining us in the time of our afflictions to call upon him for help and deliverance. Unto which we may add the example of the Saints from time to time, who have prayed against these crosses and calamities when they saw them approaching; and for deliverance out of them after they were inflicted; which is so common and usual in the Scriptures, that it is but lost labor to produce examples; only that example of our Savior Christ above all exception is sufficient in it self; who as he used all good means to preserve himself from affliction and persecution; so he earnestly prayed unto his father, that the bitter cup of his passion might pass from him. But howsoever we may lawfully pray against afflictions before they come, or for deliverance out of them when they are inflicted; yet not absolutely and without any condition or exception; for thus only we must pray against sin which is simply evil, and in it own nature, without any respect of good; and for spiritual graces and eternal life and happiness which are simply good, and have in them no respect of evil. But as temporary and earthly benefits are not simply good, but being mutable and liable to our abuse, become unto us through our corruption, not only vain and unprofitable, but also hurtful and pernicious; so these momentary crosses and afflictions, are no • simply and absolutely evil, but through the infinite wisdom, goodness and power of God, disposing and ordering them, become to the faithful exceeding good and profitable (as we shall afterwards show at large) and that both for the manifesting and advancing of God's glory, and the furthering and assuring of our salvation. And therefore we must not simply pray against them, because so we should pray against God's glory and our own everlasting good, but only so far forth as they tend to the hurt or hindrance of either of them. Again the promises of God, which in all our prayers are the only ground and foundation of our faith, are not in respect either of temporary and worldly benefits, or deliverance from these momentary crosses and afflictions, absolute and without limitation; but always restrained to the condition of his own glory, and our spiritual good and eternal salvation; and therefore in all our prayers, this condition is either to be expressed or understood, because we are no otherwise to ask it then he hath promised it. Neither were it in truth a benefit to receive freedom from our misery and tribulation, when as it will not stand with the glory of God & our own salvation, but rather an exceeding great judgment and punishment; and consequently it should rather be a terrible threatening, then a comfortable promise, if the Lord should tell us that he would thus deliver us. And therefore he doth not promise us all things which we desire, nor to deliver us from all things which we abhor and fear, for this were the part of an indulgent and cockering parent, who desireth to please his child in his foolish wantonness for the present, rather then to seek his profit & good forever after; but rather like a wise, discreet, and truly loving father he promiseth, that if we fear and seek unto him, nothing shall be wanting unto us which is good; and that either he will not afflict us at all, or else that he will by his power and wisdom convert all our crosses and calamities, to our comfort and benefit. And as the learned and faithful Physician, or skillful Surgeon, do not promise their patients which are full of corrupt humors, or endangered with old and festered sores, that they will not distaste their appetite, or any way molest and trouble them; but only that they will effect the cure, and to this purpose use both the best and easiest means and medicines which they can; and as the wise patient is well satisfied with this promise, being contented rather to suffer for the present a little smart and pain, then to hazard his life by neglect of the means, or to have his sore turn to a fistul • or incurable cancer. So the Lord doth not promise, that he will not at all afflict us, but that our afflictions shall not hurt us; not that we shall feel no smart or pain, but that he will cure and save us by the best means which will stand with his own glory and our good. And therefore like wise patients we are to desire, not that he will please our appetites, but that he will effect a perfect cure, not that he will at our pleasure pul off the corrasiue or working salve of affliction and tribulation, but when it hath drawn out the core of our corruptions, and made us fit for the healing plasters of his mercies and gracious benefits. For otherwise if we would enlarge God's promises according to our own lusts and foolish fantasies, and desire that which is pleasing to our carnal appetits, and not that which is good and profitable; our careful father will not hearken unto us. And if in the frenzy fit of our distempered passion, we either desire things hurtful for us (as it were cold water in a burning fever) or would have the unpleasing plasters of tribulation removed, or the bitter potion of affliction taken from us, which our wise Physician hath appointed for the effecting of the cure; he will not regard our suits, seeing he desireth rather to cure us, then to please us; and regardeth our well grounded request, which out of a settled and sound judgment we made unto him, namely, that he would use the best means for the purging of our corruptions, the recovery of our spiritual health, and the everlasting salvation of our souls; rather then a new motion arising from our present sense; whereby in a raving manner we prefer our bodies, before our souls; and freedom from present and momentary smart and pain, before deliverance from never ending torments, and our everlasting salvation in the life to come. And therefore, if we would have our prayers heard in our afflictions, we must pray for that which God hath promised; not absolutely that crosses may not befall us, or that being inflicted we may be delivered out of them; but conditionally, if this our suite will stand with God's glory and our salvation; not that they may not happen, but that they may not hurt us; not that we may be quite exempted from sense of pain; for this perhaps would hinder the cure, and cause us to rot in our corruptions; but that like a wise, faithful and pitiful Physician, he will handle us as gently as possibly he may, so as in the mean time the medicines used may be effectual for the purging of our corruptions, and recovery of our health. For thus (as one saith) God delivereth his from tribulation, not that it may not at all befall us, but that when it happeneth, it may not harm us, and that we may remain untouched of evil. For even death it self, (which in it own nature is the greatest and last of worldly miseries) will in the end seize upon us; but to those whom God loveth, it shall be a sleep, the gate of life eternal, the beginning of our comfort and refreshing; and the very ladder whereby we ascend into the joys of heaven. To the same purpose another saith well, that God heard Paul's prayer, not according to his will, but so as it stood best with his spiritual well-fare. And then inferreth, that it is not a thing much to be esteemed; to be heard according to our appetite and desire; but so as it may further our profit and benefit: for even the Devils themselves were heard according to their will, when they desired to enter into the heard of Swine; and the chief of them had his suite granted, when as he requested that he might tempt Job, but it was to this ende, that Job might be tried, and the tempter confounded, And so the Israelites were heard when they lusted after flesh; but ye know what followed, whilst the meat was in their mouths. And therefore do not much esteem it to be heard according to thy will; for sometime God in his anger giveth that which thou desirest; and in his mercy denieth that which thou askest. But when thou prayest for those things which God commendeth, commandeth and promiseth in the life to come, thou mayest ask securely, and intend thy fuit with all earnestness, that thou mayest have it heard and granted, as being bestowed by God in his mercy, and not in his anger and displeasure. But when thou askest temporal benefits, ask them with moderation and fear, and commit the issue of thy suit wholly to him, namely that he will give them if they be profitable, and deny them if they be hurtful; for the Physician knoweth better then the patient what doth hurt him, and what doth help him.

The second thing required in our prayers respecteth the manner how we are to pray in the time of our afflictions; which is in part touched occasionally in the former section, where I entreated of the matter of our requests, namely, that we must not pray simply and absolutely for deliverance, but only so far forth as it will stand with God's glory and our own spiritual good; not that the burden of our afflictions should at our pleasure be taken from our shoulders; but that either the Lord would ease us of our load, or give us strength and patience to bear whatsoever it shall please him to lay upon us. And this virtue of patience and spiritual wisdom we may absolutely and without condition ask of God, both because it is absolutely good and therefore liable to no abuse, but always tendeth to his glory and our salvation; and also because we have an express promise, that if wanting this grace we pray for it, the Lord will give it unto us liberally; and withal a commandment, that we ask it in faith & waver not; because the Lord hath absolutely promised it, and therefore will undoubtedly bestow it. But besides this there are diverse other things required, which I will briefly touch, because it is not my purpose to set down any full treatise of prayer, but only so much as is necessary for the doctrine of afflictions. As first that we present our selves before God with all fear and reverence; for if we be thus affected when we come into the presence of an earthly Prince, though he be but a mortal man like unto our selves, only because he is God's deputy, who hath in him but some small sparks of that infinite majesty, which is in him whom he representeth; then how much more should we be thus affected, when we come into the presence of God who is King of Kings, and Lord of Lord's? And this reverence and respect of his glorious presence, the Lord at all times requireth of us, as he is our Father and Master; if (saith he) I be a Father where is mine honor, if a master, where is my fear? but especially when we draw near unto him in performing the duties of his service, in which respect the Psalmist willeth us, to serve the Lord in fear, and to rejoice in trembling. And the wise man counselleth us that we do not perform these duties of God's worship rashly and irreverently, Be not (saith he) rash with thy mouth, nor let thine heart be hasty, to utter a thing before God; for God is in the heavens, and thou art on the earth, therefore let thy words be few. The which argument our Savior prefixeth before that perfect form of prayer, to prepare us thereby to call upon God with all reverence; because he is not only a Father, but heavenly and the full of all glory and majesty. Let us therefore in the first place present our selves and our prayers before God with all fear and reverence; and to this end let us both consider, what the Lord is before whom we come, namely, a God infinite in majesty, glory, greatness, power, seeing all things even the secret corruptions of our harts, most pure, just, holy, the creator and preserver of all things, &c. And also what we are, namely, vile, wretched, miserable, dust and ashes, worms and no men, defiled with sin, and full of all imperfections, with which considerations being humbled, we shall be the better fitted to receive mercy and help from God. For he giveth his grace to the humble, & dwelleth with those who are of a contrite spirit.

Secondly, God requireth that we pray in truth; whereby I do not only understand, that we must indeed desire the things we pray for, which is not necessary to be stood on in this place; because there are few hypocrites in suits of this nature, seeing all desire with all their hearts and souls to be freed out of their afflictions; but more especially that we draw near unto God in the time of our trouble, not only with our lips, but also with our hearts; that so it may be a prayer of the heart and soul, as well as of tongue & speech, and be performed not only with the outward gesture of the body, but also in spirit and truth. For as it is always a thing odious, to be in our prayers distracted with wandering thoughts; and to have our harts and minds going a roauing after worldly vanities, when our tongues and lips make our suits and petitions unto God; so especially when we fault after this manner in the time of our afflictions, seeing the Lord hath purposely brought us into these straights, that we may more seriously, and with greater attention and intention of our minds call upon him; and putteth (as it were) these pricks in our sides, that we may the rather be moved to keep the right way without any vain wandering, or wanton digressions. And if we do not thus call upon God in truth, with our hearts, as well as with our tongues, we can have no assurance that our petitions shall be heard or regarded of God; for (as one saith) how can we desire that the Lord should hear us, when we do not hear our selves? Or how can we hope that God will regard our suites which we make unto him, when we our selves do not regard them? especially considering that the Lord hath restrained his promise of hearing our prayers unto those only, who do in truth call upon him, for as the Psalmist saith, the Lord is near unto all them that call upon him; yea to all that call upon him in truth. As therefore in the time of the Law, when for their sins they were to offer up unto God whole burnt offerings, it was not enough, that they offered up the outward parts alone, but they must also burn the very intrailes and bowels: so when in the time of our tribulation we offer up this sacrifice of prayer, let us as well lift up our hearts and souls, as our hands and eyes; and pray as well with the mind and understanding, as with the tongue and voice; or else we shall hear that just censure, that we worship God in vain, and have no assurance that he will hear our prayers.

Thirdly, we must pray in faith, whereby we are to be persuaded not only that our persons▪ are accepted of God as just and righteous, but also, that our prayers are heard of him, and shall most certainly be granted being framed according to God's will; more especially we are to believe that God in his most seasonable and due time will deliver us out of all our afflictions, and in the mean time will give us strength and patience to bear whatsoever it shall please him to lay upon us. And this our faith must be grounded not upon our own works and worthiness, but upon God's gracious and free promises, namely, that if we ask anything of him in the name of his son, according to his will; it shall be given unto us; and more especially that if we call upon him in the time of our trouble, he will deliver us, that we may glorify him. That he will be with us in trouble, hear, deliver and glorify us, and finally that he will not always chide nor keep his anger forever, as the Psalmist telleth us. And this special faith thus grounded on God's promises, is most necessary unto our prayers in the time of affliction, because the Lord by his holy Apostle doth require it; for having willed us, that if we lack Wisdom we ask it of God, who giveth unto all men liberally; he biddeth us to ask in faith and waver not: for he that wauereth is like a wave of the Sea, tost of the wind and carried away. Neither let that man think that he shall receive anything of the Lord. And Secondly because all God's promises of hearing our prayers are restrained to the condition of saith applying them to our own use, for the Lord will not stretch out his hand of bounty and grace to give, if we do not also stretch out the hand of faith to receive. And therefore our Savior biddeth us whatsoever we desire when we pray, to believe that we shall have it, and it shall be done unto us. And the Apostle exhorteth us in this faith and assurance to go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need.

The fourth thing required in the manner of our prayers is, that we pray fervently, pouring out our hearts and souls with great ardency and earnestness in our suites unto God; and this is required in all our prayers at all times according to that of the Psalmist, trust in the Lord all ye people, pour out your hearts before him, for God is our hope; and practiced by the Apostle, who saith that he prayed unto God exceedingly day and night, and to this ende the Lord gives unto us the assistance of his holy spirit for the helping of our infirmities; that we who know not how to pray as we ought, but are ready naturally to pray with great coldness and negligence, may hereby be enabled to make request unto God with fighes and groans which cannot be expressed. But especially we are to pray thus fervently and earnestly unto God in the time of our afflictions; as it is required of the Church of Judah in her captivity and misery. Let tears run down like a river day and night: take thee no rest, neither let the apple of thine eye cease; Arise, cry in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord. Whereby is understood, that like as water, whose course and current hath been long stopped in a straight and narrow passage, doth swell above his banks or breaketh down the damme which stoppeth it with irresistible forc • and violence: so must our prayers have the like force and vigor to overcome all opposition, when we are brought into these straights of affliction & can find no issue out of them. A notable example whereof we have in Jacob, who being in danger of his brothers rage and violence, is said to have wrestled with God all the night until he had prevailed with him; in which contention he did not only use his bodily strength for the holding fast of the Angel of the covenant, y ^t he might not depart from him until he had obtained his suit, for this would have been a small & feeble means to have prevailed with God; but as the Prophet Hosea expoundeth it, by his strength he had power with God, and over the Angel, and prevailed, when as he wept and prayed unto him. Thus the Church and people of God, are said in their troubles to have visited God, and to have poured out a prayer when his chastening was upon them; and that not coldly & remissly, but like a woman in travail, who being in great sorrow and distress, crieth out in her pains, as the Prophet there compareth it. A form of which zealous prayer he setteth down else where: Look down from heaven, and behold from the dwelling place of thine holiness, and of thy glory, where is thy zeal and thy strength, the multitude of thy mercies and of thy compassions? they are restrained from me, &c. And so Hannah being afflicted and troubled in mind, because of her barrenness, and the insulting provocations of Peninna her adversary, is said to have prayed and wept sore; and as her self speaketh unto Eli in her just excuse, to have poured out her soul before the Lord, and of the abundance of her complaint to have made known her grief unto God. And this earnestness in prayer the Prophet David used in his afflictions, even thirsting (as he saith) after God's mercy for the granting of his suites, like the thirsty land, which being chopped with drought, seemeth to gape continually after rain, never shutting the jaws till it be filled and satisfied. Thus also the disciples being endangered by a tempest, flee unto Christ for help, and with great earnestness cry out unto him, master, master, save us, we perish, and as Mark recordeth it, in their fervent heat they expostulate the matter with him, saying, master, carest th • u not that we perish? of which kind of expostulations uttered to show theseruency of spirit, we have many examples in the book of Job, & of the Psalms. And thus our Savior Christ himself in y ^e time of his greatest affliction, showeth also his greatest fervency in prayer, praying more often and instantly then at other times; for he is said to have prayed thrice, that the bitter cup of his passion might pass from him; and being in his agony to have prayed more earnestly, and to have uttered his prayers and supplications with strong crying and tears unto him that was able to save him from death. Yea not only the faithful, but even the Heathenishe Nineuits, who in the time of their prosperity were so careless and secure, that they had need to be awakened with that heavy denunciation of their destruction; when they were brought into these narrow straights, are said to have cried mightily unto God for deliverance out of that danger. So that if we would not be unlike all God's Saints and servants, yea if we would not come behind the Nineuits themselves, we must in the time of our afflictions, not only pray unto God, but perform this duty with great fervency and earnestness. For indeed, this is a chief end why the Lord afflicteth us, and why also he differreth to deliver us at the first motion, because he would have us more urgent and instant in our prayer; as our Savior Christ plainly showeth us in the parable of the two friends, the one awakening and raising up the other to supply his wants by his importunity; and of the unrighteous Judge, who by the poor widows incessant suing and troubling him, was in the end moved to do her justice. An example whereof we have in the Canaanitish woman, who received from our Savior many repulses, not that he was unwilling to hearken unto her, and granther petition; but because he would give her occasion to show her faith and fervency in following her suite. Unto which seruencie, if we do not attain in the time of our afflictions we cannot hope to have our requests heard and regarded, for if we be slack, cold, and negligent in offering our suites unto God, the Lord will be flacke and slow in granting them; and if through our slouthfulnesse we frustrate God's end in afflicting us, he will also frustrate the end of our prayers, and will not hear nor deliver us out of our afflictions. For although he hath made many gracious promises, that he will hear and help us, when we call upon him in the time of our trouble, yet they are restrained unto this condition, if our prayers be fervent and effectual. So he promiseth the Israelites, that if being in tribulation, in the land of their captivity, they did from thence seek the Lord, they should surely find him; if they did seek him with all their heart, and with all their soul. And the Apostle James telleth us, that the prayer of a righteous man availeth much, if it be fervent or effectual. And therefore though we be never so eloquent and ample in our prayers with our tongues and lips, yea though outwardly we howl and cry with our mouth and voice in our suits unto God, yet the Lord will not regard them, if in respect of the heart and affection they be cold and negligent. Whereas contrariwise if we pour forth our hearts before God with fervency of spirit, then though with Moses we say nothing at all, yet our prayers will be loud and strong cries to move his attention; though with Hannah we make our suits after such manner, that we only move our lips, and have no voice heard, and in regard hereof seem unto men drunk or distract of our wits, yet if we pour forth our souls unto God, he will look upon our affliction and hear our prayers. Though with Hezekiah we are notable through the violence of our affliction to utter a perfect sentence, but chatter like a Crane or Swallow, our prayers will be as effectual to prevail with God, if they proceed out of hearts inflamed with zeal and fervency, as though they were uttered in the smoothest style, and adornd with all the flowers of thetorick. Yea, if we cannot speak at all, but only sigh and groan, yet this being the language which his own holy Spirit teacheth us, we may be assured that he both understandeth it, and will also regard and hearken unto it.

The fifth thing required is humility, whereby acknowledging our own blindness and ignorance, by which it cometh to pass, that we know not what is good for us, nor what to pray for, but with Zebedee sons, ask we know not what; and on the other side, the infinite wisdom of God, whereby he knoweth what is best for us; and his boundless bounty and mercy, whereby according to his most gracious and infallible promises, thee is always ready to bestow upon us all things which are good and profitable; we do wholly resign up our selves unto his good pleasure, submit our wills which are continually subject to error and mistaking, unto his most holy will, which is privileged from these infirmities; and wholly refer all our suits and petitions unto his most wise consideration, to be granted or denied, as will stand best with his glory, and the good and salvation of our own souls. And this duty our Savior Christ hath taught us in that most perfect form of prayer, where next after the advancing of God's glory and kingdom, he willeth us to desire, that his will may be done in earth as it is in heaven. Which if we observe, conforming our will in all things to the will of God, we are sure not only to have all our requests granted, but also in such manner and measure, as shall be most for our spiritual profit, and the furthering of God's glory, and our own salvation; seeing God knoweth, when and by what means to effect them better, then we out of our ignorance can prescribe unto him. Yea in truth we can have no assurance that any of our prayers which we make according to our own lusts, and not according to the will of God shall be heard or granted; unless it be in God's displeasure, for our judgment and punishment; seeing these humble prayers, which we wholly submit to the will of God, have the promise of being heard, made unto them; according to that of the Psalmist, Commit thy way unto the Lord, and trust in him, and he shall bring it to pass. So the Apostle John more expressly telleth us, that in this conformity unto the will of God, consisteth all our assurance of having our petitions heard and granted; This (saith he) is the assurance that we have in him, that if we ask anything according to his will, he heareth us. A notable example whereof we have in our Savior Christ, who though he did most earnestly desire to have the bitter cup of his passion to pass from him, yet doth he submit himself and his suite to the good pleasure of his heavenly father. 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 thus we submit our selves and our suits unto God's will, first in regard of the substance of them, when having prayed for deliverance out of our afflictions, we can be content whether he will deliver us or no, leaving it wholly and freely to his choice and pleasure, whether he will free us from our crosses, or seeing it good for us that we should still lie under them, will give us strength and patience, so as we may bear them with comfort and contentment. Secondly, when as we do not prescribe any means unto him, whereby we would be freed from all our afflictions, but leave it wholly to the disposing of his wise providence; who with these, or other means; yea above, without, and contrary to all means, is able through his own omnipotent power, to effect and bring to pass whatsoever it pleaseth him. Thirdly, when we do not limit or restrain him to either time or place, but leave it wholly unto his good pleasure, who knoweth best when it is most seasonable for the effecting of his own good purposes; only in general, pray that he will then and not before free us out of our troubles and afflictions, when as they have effected those good ends for which he sent thē; that is, enriched us with his spiritual graces, and brought us nearer unto him by unfeigned repentance. Fourthly, when we conform our wills to the will of God in respect of our ends, not craving his blessings and benefits for wordly, carnal and 〈◊〉 respects; but that we may employ them to those uses and ends, for which he hath bestowed them; and principally that we may the better be enabled to glorify God; and be furthered in the way of our own salvation. And if we do not thus conform our wills to God's will, by propounding these ends to our desires, we can have no assurance to be heard of God, or to have our petitions granted, unless it be in his wrathful displeasure. And thus the Apostle James telleth those hypocrites to whom he writeth, that they asked of God, and received not, because they asked amiss; that they might consume God's blessings received upon their own lusts. Wherein the Lord dealeth graciously with his children and servants, seeing the abuse of his benefits would much more hurt and endamage them, then the obtaining and having them would do them good. And therefore, as the wise father doth out of mere love deny his child a knife, though he earnestly beggeth it, when he knoweth that he doth desire it to play the wanton with it, to the endaungering of himself or others: and keepeth him bare of money, when he desireth it, that he may spend it in riot, wantonness, drunkenness, and such other wicked courses; and would not cease to give him more stripes, if he should perceive by his plain speeches, that he therefore craved to be spared, that he might return to his old ways, and again incur his displeasure, by committing willfully his former faults: so the Lord will in love and mercy deny to hear us, crying unto him for deliverance out of our troubles, when our suits have ill ends propunded unto them, and not such as are pleasing unto him, and agreeable to his revealed will. For example, the end which he propoundeth of our deliverance out of affliction is, that being set at liberty, we might thankfully remember so great a benefit, and so be moved to glorify him by our obedience, and by rendering unto him deserved praise. Now contrariwise, if we desire to be freed from our afflictions, that we may with more pleasure and delight go forward in our old worldly and wicked courses, and not that we may be the fitter for his service; as for example, if we desire health and strength, that we may follow our carnal pleasures, and not that we may the better be enabled to serve God in the general duties of christianity, and the special duties of our callings; if we desire to be eased of our poverty, and to be enriched, that we may match or put down those which are either our equals or superiors, or that we may spend these blessings in gay apparel, surfeiting and drunkenness, or contrariwise, to fill up bags only, that we may be counted rich, without any purpose to use thē when we have them; and not that we may glorify God in his own gifts, by our wise disposing of them for the good of our selves and others, in the works of christianity, justice and mercy; the Lord will not bestow these blessings upon us, though we beg them never so earnestly; or if he should, they would be curses and not blessings, and signs and pledges, not of his mercy and love, but of his wrath and heavy displeasure. And therefore if we would be heard, when we call upon God for deliverance out of our afflictions, let us propound right ends of our freedom and immunity; and because we are forgetful and negligent in performing those good duties, which in y ^e time of our troubles we propounded as the end of our deliverance; therefore it were not amiss to bind our selves hereunto by holy and solemn vows, according to the example of Jacob, Hannah, David, and other of God's Saints and servants.

The last thing required in our prayers, respecteth their time or continuance; namely that we do incessantly persevere in prayer without discouragement, although our suites be not presently heard and granted; and though after many prayers we have neither deliverance out of our afflictions, nor any sense of comfort, or patience in bearing them. It is true, that it is a dangerous temptation for a poor Christian to cry and call for help in his trouble, and not to have his suits regarded. For a man would think that if God would hear the prayers of any, then especially of those who are in affliction, seeing they above others have his special promimises; that if he would hear at any time, then after much crying and calling; and if in anything, then in this suite for mercy and deliverance which himself hath commanded us to make, with a promise to hear us; but for a man to pray, yea an afflicted man to pray; and for such an one to pray often, and to pray thus with David out of the depths of misery, and that with all fervency and earnestness, and yet not have his prayers heard, nor his suites granted; this striketh at the root of faith, and shaketh the very foundation, if it be not built strongly upon the rock. For then we are ready to despair of help, and to conclude, that seeing we have found our prayers vain and bootelesse; therefore we will save that labor, and not spend our strength to no purpose, But the more strong and dangerous this temptation is, the more carefully ought every Christian to arm himself against it. And to this purpose let us consider, that the Lord requireth not only that we should make our suites known unto him once or twice, or some few or many times, but that we incessantly continue in prayer, and never give over till we have our petitions heard and granted. So the Apostle willeth us to rejoice in hope, to be patient in tribulation, and to continue in prayer; that we pray continually; and always, with all manner of prayer & supplication in the spirit, & watch thereunto with all perseverance, and finally, that we continue in prayer, and watch thereunto with thanksgiving. Yea thus are we bound to pray, when there is after much supplication no help appearing, no sense of comfort for the present, nor any outward ground of hope for the time to come; as our Savior teacheth us in the parable of y ^e widow, incessantly suing unto the unrighteous Judge; and of the importunate friend, who would admit of no answer till his suite was granted; for to this very end the Lord purposely differreth to help us, though even at the first call he earneth in the bowels of his compassion towards us, that he may hereby try, and by trying, exercise; and by exercising, increase our faith, hope and affiance in him; as also that we may be moved more seriously to repent of our sins, and with more fervency and earnestness to call upon him. And therefore when the Lord seemeth to slacken his pace in coming to deliver us, we must not slacken ours too in going unto him, but with more diligence and speed we must run and meet him, and with the greater importunity desire him to hasten his help. An example of which persevering in prayer we have in David, who never ceased to cry and call upon God for mercy and deliverance, though he had no sense of comfort, but was much perplexed in his distressed estate. In the day of trouble (saith he) I sought the Lord. My sore ran and ceased not in the night, my soul refused comfort. I did think upon God, and was troubled; I prayed, and my spirit was full of anguish. So in the woman of Canaan, who being patient of all repulses, continued her earnest suite, & would take no denial. And thus though the afflicted Church complaineth, that the Lord had covered them with wrath, persecuted, slain, and not spared them; and that when they were in this distress; he had covered himself with a cloud, that their prayers could not pass through; yet she continueth her suites and petitions unto God, till he looked down from heaven, and sent them help and deliverance out of all their miseries and afflictions. Which examples if we likewise will follow, we shall assuredly have the like issue and success in our prayers and supplications; for this gracious promise & comfort is common to all the faithful, that if they cry, the Lord heareth them, and delivereth them out of all their troubles. And though he hath given them no assurance that he will hear them at the first or second call, nor prescribed and limited a time or day when he will help and deliver them; yet he exhorteth us all to go boldly unto the throne of grace, assuring us that we shall receive mercy, and find grace to help in time of need. But of this perseverance in faith and patience, when the Lord deferreth to hear and help us, I shall have occasion to speak more fully hereafter, and therefore I do here with the greater brevity pass it over.

CHAP. VI.

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

AND thus have I shown what is required in our prayers, that they may bring us comfort and deliverance in all our troubles and afflictions. Now we will propound such arguments of consolation, as do arise out of meditation and consideration, which being well weighed and pondered, may strengthen our patience, and enable us to bear all our afflictions with much comfort and inward rejoicing. All which for order sake, I will reduce unto two heads. The first are such as may serve to comfort us in our crosses and calamities, though we should continually lie under them, even to the day of our death; the second, such as arise from the assurance which we have of God's gracious and most seasonable deliverance. The arguments and reasons of the first sort, are either spiritual, arising and springing out of the holy Scriptures; or else • iuil and worldly, grounded upon some earthly means, and mere moral considerations. The arguments of comfort which are spiritual, are either simple or comparative. The reasons simply to be considered do arise either from the causes and effects, or the subject and adjuncts of our afflictions. The causes of our afflictions to be considered of▪ are either efficient or final; the efficient causes, are either the inflicting, or moving causes. The principal cause inflicting all troubles and afflictions upon us is God himself, and that in a threefold respect. First, because he hath predestinated and fore-ordained us to suffer these afflictions. Secondly, as he doth according to this his purpose execute his decree. And thirdly, as he doth by his most wise and powerful providence, order and dispose of all our crosses of calamities, with all circumstances which belong unto them. That the Lord hath preordained us to suffer afflictions, the Apostle showeth in the eighth of the Romans, where speaking of afflictions he saith, that whom God knew before, he did also predestinate, to be made like to the image of his Son, (namely, in suffering worldly miseries, and bearing the cross) that he might be the first borne among many brethren; and so by suffering these things, might enter into his glory, as our Savior Christ himself speaketh. To which purpose Eliphaz also saith, that misery cometh not forth of the dust, neither doth affliction spring out of the earth; namely, as from their first fountain and original, But man is borne unto travail, as the sparks fly upward. And this consideration the Apostle useth as a singular consolation in that place, seeing God had not only appointed unto them all the afflictions which they did suffer, but also had herein made them conformable to his dear and only Son; prescribing unto them no other way to glory and happiness, but that which his best beloved had gone before them. So the holy Apostle useth the same argument of comfort unto the afflicted Thessalonians, saying, that no man should be moved with these afflictions, because themselves do know that they are appointed thereunto. And surely it is a singular consolation when we consider that the miseries which we suffer, come not of themselves, or by chance or fortune, but by the determinate counsel and appointment of God; nor are inflicted on us at the command of some cruel tyrant who hateth us, or at the disposing of our arch-enemy the Devil, who seeketh our destruction; but according to the most wise and just counsel of our gracious God, from whom we have our being, and all other blessings and benefits which we enjoy.

Secondly, God is the principal efficient and chief author of all our afflictions, as he doth execute this decree both for the correction and trial of his servants, or the just punishment of the wicked and ungodly. For so the Lord himself speaketh; I form the light, and create darkness; I make peace, and create evil, I the Lord do all these things. And again, Shall a trumpet be blown in the city, and the people not be afraid? or shall there be evil in a city, and the Lord hath not done it? And elsewhere; Behold now, for I am he, and there is no gods with me; I kill and I give life, I wound and I make whole; neither is there any that can deliver out of mine hand, And with this agreeth the song of Hannah: The Lord killeth and maketh alive; bringeth down to the grave, and raiseth up, the Lord maketh poor, and maketh rich, bringeth low and exalteth. And the question of the afflicted Church in her Lamentations: Out of the mouth of the most high, proceedeth not evil & good. And thus the faithful (whatsoever the inferior causes and instruments have been of their afflictions) have still acknowledged the Lord, to be the chief agent and principal cause of them. So Joseph being betrayed by his brethren, saith that God had sent him into Egypt. And Naomi in her afflictions ascribeth them all to the will and work of God; The almighty (saith she) hath given me much bitterness, I went out fall, and the Lord hath caused me to return empty. Why call ye me Naomi seeing the Lord hath humbled me, and the almighty hath brought me into adversity. Thus Job being spoiled by the Chaldeans and Sabaeans saith, that the Lord had given, & the Lord had taken away: And holy David being reviled and cursed by wicked Shimei, acknowledgeth that God had sent him to curse him. So the afflicted Church saith: come and let us return unto the Lord, for he hath spoiled and he will heal us, he hath wounded us, and he will bind us up. And the Apostle Paul giveth it as a general rule, that whatsoever the next causes and means of our afflictions be, yet when we are thus judged, we are chastened of the Lord, because we should not be condemned with the world. The consideration whereof should serve much to confirm in us patience and contentedness in all our afflictions and tribulation; first because the Lord from whom they come is infinite in glory, power, and majesty, who having created us of nothing may dispose also of us according to his pleasure; for why should the clay murmur against the potter; the servant against his master, the subject against his Prince; or seely worms, yea dust and ashes against the glorious King of heaven and earth? we see that the same man who will not take an hard word from his equal, suffereth with patience a • low given unto him by his King and Sovereign; and standeth not to dispute with him why he doth it, being over-awed with his power and majesty: But what are all the princes of the world in glory, power and majesty, being compared with the great Jehovah King of heaven and earth? who made of nothing this glorious frame of the world, the sun, moon, and stars, calling everyone by his name; with all the huge host of the creatures which inhabit the heavens and the air, the earth and the great deeps. Who measureth the earth with his span, and poiseth it as in a balance, who upholdeth all things by his word, and ruleth them at his good pleasure. In whom we live, and move, and have our being; so that if he he sustain us we continue, but if he blow upon us we are presently destroyed, and return again unto our dust. Who hath in his hand the keys of heaven and hell, of life and death, shutting and no man openeth, and openeth and no man shutteth. Who sendeth out of his treasury the rain, hail and snow, the thunder and lightning, and both raiseth and stilleth the boisterous winds, causing at his pleasure both cruel tempests, and pleasant calms. Who ruleth the great Behemoth and Leviathan, and putting his hook into his nosethrils, turneth him how he will. And this is that argument of power and majesty which Elihu first propoundeth, and God himself more fully insisteth upon, to work patience in Job being grievously afflicted, and to keep him from murmuring and repining. Secondly, we must with patience bear all our afflictions which come from God, not only because he is in Majesty glorious, and in power almighty but also because he is just in all his judgments, & righteous in all his ways, as the Psalmist telleth us. And therefore if he correct us we should bear his blows, because his exact justice assureth us, that he inflicteth no more thē we have deserved. If he taketh any good thing from us which we enjoy, Let us know that he taketh nothing but what he gave, and that not absolutely, and forever; but only to use for a time, till he again did call for it. And therefore seeing God taketh nothing but his own; we are not (as one well observeth) when we are deprived of any benefit to say that we have lost it, but only that we have restored it to the right owner. For as the Scriptures teach us, every good gift descendeth from the Father of light; for as for us, we brought nothing into the world, and it is certain that we can carry nothing out. So our Savior Christ teacheth us in the parable, that all the good things which we enjoy are but talents lent of God, which we must not use at our own pleasure, but to our Lord and masters best advantage; the which we are to give account of when he calleth us to a reckoning, and patiently to restore them when he is willing to resume them. And this made Job when he was spoiled of all his goods to bear it patiently, because the Lord had taken them who before had given them. The Lord (saith he) hath given, and the Lord hath taken away, blessed be the name of the Lord. Thirdly, we are to bear all our crosses with patience seeing they come from God; not only because he is powerful and righteous, and therefore must and ought be yielded unto; but also because he is the chief goodness, from whom there can come no evil, for whatsoever God doth, he willeth, and whatsoever he willeth is therefore good because he willeth it; and what is good ought also to be taken in good part; especially of those who would themselves be reputed good. For as one saith, he only is to be reputed good, who approveth himself so to be, by his piety towards God, namely by bearing patiently whatsoever by his providence happeneth unto him; because he knoweth that it is befallen him by the disposing of that divine Law by which all is governed. To which purpose else where he affirmeth, that it is the first part of divine worship to believe God, and the next to ascribe unto him due Majesty, and goodness, without which there is no majesty. To know that he who ruleth the world, and tempereth and ordereth all things as his own; and especially taketh care of mankind, yea of every particular person; neither doth nor hath any evil in him.

Yea, much more may we bear all our afflictions patiently, yea joyfully, if we further consider that they proceed from God, who is not only the chief goodness in his own nature, but also in respect of us the root and fountain, from whom all goodness doth grow and spring, in which regard one saith, that afflictions are bitter and sharp arrows shot from a sweet and merciful hand. For he is our gracious creator, who hath given unto us our being when we were not, making us men, when he might have made us serpents; and our careful preserver who sustaineth our lives, and ministereth unto us all the good things which we enjoy, and who may better chastise us, then he who created us? who hath more right to correct and nurture us, then he who feedeth and nurseth us? we see that the most savage beasts which will not endure the look of a stranger, take stripes from their owner, who feedeth and tendeth them; and shall we, more brutish then they, snarl & repine when the Lord, who not only giveth us food, but also maketh it nourishment, doth chastise us for our good? He is our general and commander; and every good soldier submitteth himself with patience to his captains discipline; and with chearefulnes obeyeth all his commands, marching and encamping, watching and laboring, fighting and retiring, according to his appointment; and all for a trifling pay, and in a doubtful hope of uncertain victory, and shall not we yield the like, and greater obedience and submission to the Discipline of the great commander of heaven and earth, who assureth us that by following his directions, we shall obtain a glorious conquest, and of common soldiers become crowned Kings. The Lord is our King and sovereign, unto whom we are to yield absolute obedience; and therefore if earthly Princes punishing their subjects, judge them insolent if they repine, and rebellious if they resist, not enduring expostulation, or to have their actions called to account though they be unjust, and aim more at their own pleasure, then their profit: how shall we be acquitted, if being corrected by God we impatiently murmur, and by using unlawful means to free our selves, as much as in us lieth, resist him in his most righteous judgments which are all disposed to our good, if we submit our selves unto them; seeing by ruling us thus on earth, he fitteth us to reign with him in heaven. He is our most skillful and faithful Chirurgian & Physician, who in all he doth, aimeth at the curing of our sickness, & the recovery of our health; and therefore when the working of the corrasiue, the searing and searching of our wounds, the bitter pills and potions, which for the present make us sick unto death in our own sense, would force us in impatiency to cry out and complain; let us bear all with meekness and quietness, considering that in all this he intendeth the cure, and that his love would not suffer him to use these rougher and more distasteful remedies, if those which are more gentle and easy were also effectual for our recovery. Finally he is our most gracious and loving Father who grieveth at our griefs, and even earneth in pity & compassion, when contrary to his own nature, we by our sins do move him to correct us, and to do this his strange work, wherein he taketh no pleasure, but only out of his love and wisdom is forced (in some manner) to take these severe courses for our amendment, that he may preserve us from destruction. And therefore let us bear with patience that which he inflicteth, and say with our Savior, shall I not drink of the cup which my father hath given me? He is our eternal and heavenly father, unto whom we daily pray, that his name may be hallowed; and how can it according to our prayers be better sanctified and glorified, then when with patience and meekness we submit our selves unto his good pleasure, both in prosperity and adversity; and by assured affiance and resolved patience rest upon his promises and providence, attending his pleasure and leisure for help and deliverance? So we pray unto him that his kingdom may come and be advanced; and how can this be better done, then when by his fatherly chastizements he destroyeth in us the kingdom of sin and Satan, and maketh us tractable and obedient to his laws and government? And finally▪ we pray that his will may be done; and therefore when we see it performed, why do we not willingly, yea joyfully submit our selves unto it? Why do we murmur and repine, struggle and strive against it through our impatiency, & so proclaim our hypocrisy, in craving that which our judgment approveth not, and unto which our heart assenteth not? Lastly, the Lord is our husband and head; by virtue of which communion with him, as we participate with him in all his graces and goodness, so he doth (after a sort) sympathize with us in our sorrows; and is more then our selves delighted with our well-fare. Now who having a most careful and loving husband would fear to receive hurt from him? Or what member of the body would doubt of the care and providence of the wise head, whereby it is ruled, or would impatiently complain of hard usage, though it should invent and approve of some rough and painful courses, whereby it might be cured of some infirmities? And how much less should we murmur and repine against God, and his providence, who infinitely excelleth in wisdom and love, all heads and husbands? Or how can we doubt of receiving from him help, deliverance, freedom from evil, or fruition of good; whose mercy is so immeasurable, and goodness unspeakable; that he spared no • to give his only and best beloved Son to the death, even the bitter death of the cross for us, when we were strangers, yea enemies unto him? What will he deny unto us thus nearly allied, and being now become friends, yea sons, and which is more, spouses, yea members of his glorious body▪ who gave his blessed self unto us and for us, when we were so much estranged, and so far at odds? And these and such like were the meditations, which moved the Saints in former times to bear their afflictions with patience and comfort, seeing they looked not so much to their crosses, as to the hand of God by which they were imposed. So Hezekiah looking to the Lord from whom his affliction came, crieth out, What shall I say? for he hath said it to me, & he hath done it. And David professeth, that he was dumb, and opened not his mouth, because he saw that the Lord had done it. So looking rather to God's righteous judgment, then to his sons wicked malice, pursuing him; and espying God's just displeasure, through proud Absalom's unjust and rebellious fury; he submitteth himself with patience to be afflicted at his good pleasure; But if (saith he) he thus say, I have no delight in thee; Behold here am I, let him do to me as seemeth good in his eyes.

Unto which measure of patience if we would attain, we must learn to imitate this example; not looking to the inferior causes and subordinate means, by which our crosses are immediately imposed; but unto the Lord our God, who is the chief and supreme cause of all our afflictions. For if we have no eye to God, who is the first mover and principal agent; but look only to the inferior and next means; there will be no place for patience, seeing the malignity of the instruments will poison our sores of impatiency and repining, and so make them the more to fester and rankle, not suffering the wholesome salves of afflictions, which is sovereign and profitable, as it cometh purely from God's hand to be effectual for our humiliation, and the cure of our corruption. But will cause us to fret and fume more at the circumstances, which we are ready wittily to aggravate for our own greater torment and vexation, then at the matter and substance of the afflictions themselves. Thus sometime when we could well bear the cross it self, as it is sent from God, we make it intolerable, and so fall into most impotent impatiency, when being inflicted upon us by the means of some worldly enemy, we look upon his malice, cruelty, and proud insolency in the carriage of the matter, and not unto the Lord, who therein aimeth at our good, humbling us by his chastizements, and by these trials enriching us with his spiritual graces. And much more do we aggravate the burden when it is laid upon us by the treachery, neglect, or unkind dealing of some friend of whom we have deserved well, and therefore least of all suspected to have received from him such hard measure. Or when it befalleth us through our own default, negligence, or want of providence; in which case we add unto it the weight of many criminations, and oftentimes false accusations against our selves, as though it were not heavy enough in it self to press us down; unless we added thereunto the load of bitter invectives against our own negligence, and of sharp censures for our own faultines, as being the cause which hath brought upon us these crosses and calamities. All which motives and enticements unto impatiency if we would avoid, we must not look to inferior causes and means whereby our crosses are imposed; for this is all one, as if we should regard only the staff which giveth us the blow, and neglect the smiter who ruleth it; and like the foolish cur to bite at the stone which hit and hurt us, not regarding him who threw it at us; but we must lift up the eyes of our mind above the earth unto heaven, and consider that the Lord is the chief cause of all our afflictions, and like a just judge useth wicked enemies, false friends, the dumb creatures, as also our own improvidence and negligence, as the executioners of his righteous judgments, and inferior instruments, whereby he serveth his most wise providence, effecting by these means, his own purposes for the advancing of his glory, and the good and salvation of the elect and faithful. And thus did Joseph arm himself with patience, when passing by the malice of his brethren, who sold him into Egypt; he looketh to the supreme cause, and considereth that God for his own glory, and the good of his Church, had sent him thither. Whereas if he had looked no higher but to their wicked treachery and cruel spite, he could never have used that meekness and moderation; but rather having gotten opportunity would instead of comforting, have insulted over them, and only thought of taking sharp revenge. So Job retaineth patience in his grievous affliction, because he had an eye to the chief cause, which was the hand of God correcting him; the Lord (saith he) hath given, and the Lord hath taken away, blessed be the name of the Lord. Whereas if his thoughts had mounted no higher then those inferior instruments which the Lord used, as the malice of his enemies, and the theft and violence of the Chaldeans and Sabaeans, he would wholly have been transported with desire of revenge, and burst out into all impatiency, if being shortened of means, he could not attain unto his will. And David likewise being exceedingly provoked by wicked Shimei, doth with admirable resolution bear all his outrageous injuries meekly and patiently, and when but by speaking the word, he might have had all his wrongs revenged, looking not so much to this wicked instrument, as to the just hand of God, who used him for the correcting of his sin, he would not yield to his own passion, and his friends provocations enciting him to give way to the deserved punishment of his malicious enemy, but rather reproveth them for making the motion: What (saith he) have I to do with you, you sons of Zeruiah? for he curseth even because the Lord hath bidden him to curse David. Who dare then say, wherefore hast thou done so? Whereas if he had only regarded the malice, insolency, and notorious outrag • of this lewd person, he would have been impatient of these indignity • , and the first man that would have laid hands upon him for the revenging of th • se wrongs. Finally, our Savior Christ himself doth not in those intolerable injuries which were offered unto him, look unto the treachery of Judas, the malice of the Priests and Pharisees, nor to the corruption and injustice of Pilate and Herod, but he considereth of all his afflictions, as of a cup put into his hand to drink by his heavenly Father, and so forbidding his Apostles to take revenge, he doth with meekness and patience suffer all, and without grudging and repining drinketh up the very dregs of this bitter potion. Which notable presidents, if we propound unto our selves for our imitation, then will we not in distempered passion and unbridled fury, storm and rage▪ against the means and instruments of our crosses and afflictions, nor in burning desire thirst after revenge, seeking to ease our griefs by requital of those wrongs upon our enemies, which they have offered unto us; but rather with our Savior, we will pray for them that persecute us, saying, Father, forgive them, for they know not what they do; for whilst they only aim at their own designs, and to atcheiue their malicious ends; they unwittingly and unwillingly serve the providence of God in executing his righteous judgments, and correcting the faults of his children and servants; yea in truth they serve also the faithful themselves, even whilst they seem to insult and tyrannize over them, being used by God as bug-bears, to make his children to flee unto him, as fires to purify them from their dross; as files to scower thē from the rust of their corruptions; and as rodds to correct their faults, and to reclaim and amend them for the time to come. To which purpose one saith, that the wicked man, as a fool even in ruling doth serve the wise and virtuous, and whilst he presseth him down, advanceth him to a better state; herein like unto servants, who being made overseers and teachers to their young masters in their none-age for their instruction and education, do keep them under and correct them; and yet notwithstanding all this, they are their servants still; because they are ordained to this use, that they may serve their young masters, whilst they profit them by their beating: and therefore, because the tyranny and ill usage of the wicked towards the good, doth purge them whilst they afflict them, even their power doth serve for the profit of the just. In which respect we have little cause to be furious in our anger against these instruments of our afflictions, seeing they are so • oueruled by God, that we have by them great profit and benefit; all the hurt redounding to themselves; for whilst like rodds they serve our heavenly father to chastise and amend us, themselves are torn in pieces, worn to stumpes, and being no longer fit for this use are cast into the fire. In which respect one saith, that when traps are laid for us by our enemies, and injuries offered; we do not suffer injury, but they that do it. For the Lord hath said, that the soul that sinneth, shall die; and he hath sinned, who hath done the evil, and not he who hath borne and suffered it; and therefore let us not revenge these injuries; for then (like them who hurt us) we shall with the seelie bees, by stinging them loose our own lives. And as we must not be enraged against these instruments of our grief; so much less must we in our troubles and afflictions sue unto them for ease and deliverance; for as the malefactor doth not sue unto the executioner, but only unto the Judge, who hath sole power to pardon, reprive or hange him; so must not we put up our petitions and supplications to these executioners of God's righteous judgments; but have our recourse by humble prayer to the Lord chief-Justice of heaven and earth, who hath power in his hand to restrain their power, and to bridle their malice that they cannot hurt us.

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.

AND thus have I shown that the Lord is the principal and chief author of our afflictions, both as he doth ordain us unto them; and also as he hath the chief hand in executing this decree. But besides both these, the Lord is the chief author and agent in all our afflictions, as he doth by his wise and powerful providence rule and dispose of them, maugre the malice and might of all our enemies, so as they shall all turn to his own glory, and our spiritual & everlasting good. Neither are we fondly to imagine that the Lord created his creatures, and then left them to the ordering and ruling either of thenselves, or unto fate, chance and blind fortune; but he doth by the same wisdom and power govern and dispose them according to his own good pleasure; so that howsoever they oftentimes transgress and violate his will revealed; yet they never cross or hinder his secret will and counsel, but in all things, notwithstanding their malice and opposition, he maketh them serve his providence, directing them unto those ends for which they were created. Nor doth the Lord only thus rule his chiefest creatures, or those which are inferior, at sometimes, or upon some weighty occasions, but this all-seeing and all-ruling providence of God, doth extend it self to the ruling and governing of the meanest, even of the seelie sparrows, yea of a worthless hair, so as without his direction and appointment they cannot light or fall upon the ground, as our Savior speaketh. From which consideration ariseth singular comfort unto all the faithful; for if nothing befalleth the most contemptible creatures, but by the wise guidance and appointment of their creator; then how much less unto men (the noblest piece of this worldly workmanship) who are worth many thousands of them, yea unto his faithful servants and children, who exceed in his valuation many thousands of other men? and this is that argument of consolation which our Savior useth to comfort his disciples, and to arm their patience against those persecutions, crosses and calamities, which should afterwards betide them for the profession of his name. Are not two sparrows (saith he) sold for a farthing, and one of them shall not fall to the ground without your Father, yea and all the hairs of your head are numbered. Fear ye not therefore, ye are of more value then many sparrows. But as God's providence doth extend it self in more especial manner unto the faithful above all other men, so above all other times, in the time of their afflictions, according to his gracious promise; he shall call upon me, and I will hear him, I will be with him in trouble; I will deliver him and glorify him. And thus the Lord taketh special knowledge of the afflictions of his people that he might deliver them; I have surly seen (saith he) the trouble of my people which are in Egypt, and have heard their cry because of their task-masters; for I know their sorrows; therefore I am come down to deliver them. With which meditation the afflicted Church comforteth her self in all her troubles and miseries: O Lord (saith she) thou hast seen my wrong, judge thou my cause. Thou hast seen all their vengeance, and all their devises against me, &c.

Yea the Lord doth in his wise providence, not only look unto, rule and dispose of the afflictions themselves which befall the faithful, but of all the causes and circumstances, their ends and issues, manner, measure▪ and time of their continuance. For as for the causes of all afflictions, they are all subordinate unto him who is the supreme and principal cause, and serve but as inferior means and instruments to effect his will and pleasure. For the better understanding whereof, we are to know; that there is in nature a concatenation, inter-linking and chaining of causes together, whereby inferior causes are so subordinate one to another, as that they all hold their subordination unto God, who is the first and principal cause; whereof it cometh to pass, that as one of them cannot work and move without the help of the next cause unto which it is subordinate, as for example, fruits cannot nourish us, unless the earth nourish them neither can the earth bring them forth, unless the Sun shine and the rain fall upon them: so none of them can move or work, but by that virtue which they receive from God, the first and chief cause, whereby they are enabled to produce all their actions and operations. In regard whereof all the effects and actions of secondary causes (being considered simplye in themselves without their poison and malignity of sin) are not so properly the effects of them, as of that cause which is first and principal. As for example we cannot so properly say, that our meat doth nourish us, or clothes keep us warm, or that the sun doth lighten us, or our friends provide for us; as that God doth all these things by them, namely as the chief cause working by his instruments. And although these effects be properly and fitly attributed to their next and immediate causes; yet more fitly and properly may we say, that God doth by them nourish, warm, lighten and provide for us, seeing from him alone they have all their virtue and efficacy, without which they could do nothing. For as the Scribe is more properly said to write, then the Pen, and he that maketh and keepeth the clock is more properly said to make it go and strike, then the wheels and peyzes that hang upon it, and every workman to effect his work, rather then the tools which he useth, as his instruments: So the Lord who is the chief agent and first mover in all actions, may more fitly and properly be said to effect and to bring to pass all things which are done in the earth, then any inferior or subordinate causes, seeing they are all but his tools and instruments, which cannot move of themselves, but as they are ruled and guided by the power and providence of this heavenly workman. And thus the Lord useth all his creatures both unreasonable and reasonable to serve his providence in the afflicting and chastising of his children. Of the former sort the examples are innumerable like unto the huge host of the creatures themselves; for thus the Lord useth the fire and water, the infection of the air, the barrenness of the earth, the winds and weather, rain, drought, frosts and mildeawes; the wild and brute creatures; and that not only the savage beasts which excel in strength, and are armed by nature to do hurt; but even the selie flies, grasshoppers, cankerwormes, and caterpillars as the Lord threateneth, and the Prophet