Consolations for the Afflicted

CHAP. 12.

That God afflicteth us no more then is necessary for his own glory, and our salvation.

ANd thus God's love and mercy appeareth in measuring our afflictions, according to our strength: the other point propounded is, that God showeth the like love unto us, by measuring the proportion of afflictions, according to the scantest measure of our necessity, laying no more upon us then is necessary for the magnifying of his own glory by our sanctification in this life, and our salvation in the life to come. For the Lord is chiefly delighted in exercising hi • love, mercy, and goodness towards his saints, and servants; and would not willingly afflict and correct us, if we did not urge him thereunto by a kind of necessity. For such is our natural corruption, that we are easily • ock • ed, and made wanton, with the fruition of God's blessings, and grow to such pride, and insolency through his continual savors, that we are ready to forget, and con •• mne him, who is the author of all our good; and to run into all excess, and riot, with the wicked of the world, turning our liberty into loose licentiousness, and abusing our plenty of God's blessings, as a means of maintaining us in our luxurious, and wicked courses. And therefore the Lord is after a sort enforced to correct us, that by sorrow and smart, he may bring us to know our selves, and to remember him, of whom ease and prosperity have made us ignorant, and forgetful; and by these sharp whips and rods, he reclaimeth from our lewd courses, wherein if he should let us alone, we would run on with headlong hast unto our endless perdition and condemnation. And as the wise and faithful Physician is constrained, upon the necessity of recovering his patients health, to prescribe unto him fasting after feasting, abstinence after surfe • ing & excess, and bitter potiōs & purges whē he findeth his body distempered with corrupt humors, and overmuch fullness: so upon the like necessity of recovering our spiritual health, the Lord is fain, when we surfeit on his blessings, to withdraw them from us, and to appoint us abstinence, or a shorter diet; and when he seeth our souls full of sinful corruptions, to give unto us these bitter potions of afflictions, to purge us from them. And when we have pampered our selves by feeding on the forbidden fruits of sinful pleasures, and have greedily drunk of the poisonous cups of excess, and rapine, of whoredom, and fornication, and the wine of violence and oppression, wherewith our natures being tainted and infected, the life of our souls is hazarded and endangered: the Lord out of his love & care is enforced to prepare another cup for us, & to make us drink of the antido • e, & counterpoison of afflictions, that the poison of sin may be purged, & expelled, & we freed from the danger of everlasting death. And as in these regards there is necessity of sending these afflictions in respect of every particular faithful man, so also in regard of the whole Church in general. For as it is never more spiritually poor and lean, then when it is pampered in worldly pomp, and prosperity; so it is never richer, or in better liking, then when it is outwardly pinched with misery, and affliction. And as by too much fullness it falleth into a consumption, and by being too rank, is easilier laid, & cast down with every storm of temptation, whereby it is endangered to rotting, and perishing: so it groweth fatter by fasting, prospereth better when it is bitten and nipped, nor ever thriueth so well, or groweth so fast, as when it carrieth the cross on the shoulder. To which purpose one saith, that it is most necessary for the catholic Church, to be exercised, and tried with continual temptations: because in the midst of temptations it liveth, flourisheth, constantly endureth, and cometh to perfection: unto which, when it hath attained, rest succeedeth labor, and the temptations departing, the blessing remaineth.

Neither doth the Lord take any delight in our smart, or maketh any hast to inflict his chastisements, but with great patience, and long suffering, he expecteth our repentance, that he may have mercy upon us; and doth not take his rod of correction into his hand, till he be pressed with the weight of our sins, as the Cart is pressed which is full of sheaves, as the prophet speaketh, and till there be no other remedy. And even then when we have urged him with a kind of necessity to chastise us, because otherwise we would go on in the ways of wickedness to our perdition, and everlasting condemnation, he doth not punish us willingly, as one that taketh delight in our smart, and torment; but performeth it as an action, which is rather fit for us to suffer, then for him to do, • t being unto him, as the Prophet speaketh, his strange work and not familiar unto his nature, which is full of love, mercy, and goodness, and is most delighted and pleased in showing and extending grace and compassion to those who are in misery. And therefore in all his courses and proceedings, he auoideth as much as will stand with his glory, and our everlasting good, all hard, and rigorous courses towards us. For first like a gracious father he lovingly acquainteth us with his will, and informeth us in the duties which we ought to perform unto him, alluring us to obedience, and encouraging us to serve him, with innumerable benefits in present possession, and with many gracious promises of bestowing much more excellent things upon us in time to come. And if we be so forgetful of him, and our selves, that notwithstanding all his favors, we neglect our duty, and abuse his mercies, as occasions and means of sin; he doth in the next place after a fatherly manner admonish us, in the ministry of the word, of the neglect of our duty, and putteth us in mind of our faultines, that we may amend it, which if we do, he stayeth here, and goeth no further: but if we persist in our evil courses, he doth by the same his holy word, sharply rebuke and reprove us for our sins; and threateneth his judgments and chastisements, if by gentler means we will not be reformed. And if he yet prevail with us, he stayeth his hand, and proceedeth no further against us. But if all this will not reclaim us from our wicked ways, and bring us to repentance; then is he forced to let us feel the smart of the rod, and though in his fatherly affection he much pitieth us, and tendereth our griefs, yet both in his wisdom and love, he seeth it necessary that we should rather presently be vexed with some momentary affliction, then that we should run a course through impunity, and want of correction, which in the end would plunge us into everlasting condemnation.

And yet he doth not presently deal with us in that strait and just severity, which our sins have deserved he should use towards us, but at first, doth correct us lightly, and gently, with all tenderness and compassion; with which small chastisement if we be amended, he stayeth his hand, having attained unto that which he desired & intended; but if fewer stripes will not reform us, he is necessarily urged to lay on more; and if we be so stubborn, as to contemn his rodds, whereby he gently correcteth us, he is constrained to scourge and beat us with the whip & cudgel of more grievous afflictions; being resolved out of mere love, and fatherly affection, to use towards us any present rigor and extremity, then he will suffer us by persisting in our sins, to fall into everlasting perdition, or to become so desperate in our wickedness, as that he should • ee forced to disinherit us of our heavenly inheritance, So that if we endure grievous afflictions, and do find that our heavenly Father doth correct us sharply, and with great severity, we are not to impute it unto any want of love in him, as though he took any pleasure in our pain, but are to lay the fault wholly upon our selves, who are so stubborn, and undutiful, that more gentle corrections would not reclaim us. For if there be such love and tenderness in earthly parents (which notwithstanding is but a litte drop distilled into them, from this fountain, or rather ocean of mercy and compassion) that they desire, and chiefly delight in showing their kind affection to their children, and in giving unto them all testimonies and signs of love: and are loath to correct them for their faults, if any admonitions & rebukes will reform & amend them; never thinking stripes seasonable, but when they see them necessary, in regard that other means will not reclaim them from their faults, and bring them to good: yea, if their love be such, and so great, that according to the same necessity, it measureth out the number of their stripes, and quantity of their correction, so as they are not willing to give them one blow more, then they think necessary for their amendment: then how much less will the Lord exceed this measure of necessity, seeing he both infinitelty excelleth all earthly parents in love, and goodness, as being not only gracious, but the God of grace, and not only loving, but love it self, as the Apostle styleth him; and is alike infinite in wisdom, and therefore cannot (like earthly parents) be deceived in the proportion of his chastisements, but justly knoweth how much is necessary▪ & neither too much, nor too little, for the amendment of his children? yea if there be such love, and care in an honest, faithful, and learned Physician, that according to his skill, he will take for the ease of his patient the gentlest, and most pleasing courses which he thinketh sufficient for the effecting of the cure; and will never use sharper and more painful remedies then the necessity of the soar or sickness doth require: as for example, he will not mixe a greater quantity of poison in the purgation, then by the rules of art he findeth necessary for such a patient, and such a disease; he will not appoint a cortasiue, launcher or burning iron, where a healing plaster will effect the cure: he will not prescribe violent purgations, when gentle potions are sufficient; nor give unto his patien • bitter and loathsome drugs, which he hateth as much as his disease, when as he seeth that he may as well recover him by pleasant electuaries, and comfortable restoratives: how much more may we be assured, that our heavenly Physician, who never faileth for want of skill, and is also infinite in love and goodness towards his diseased patients, will never for the curing of our spiritual diseases use sharper means then our sickness requireth, nor ever give us more of the bitter medicines of afflictions & misery, then is fit for the recovery of our spiritual health? And therefore if we with patience and contentment, resign our selves over to the skill and fidelity of our earthly Physicians, though sometime they fail in both; and do not limit them, either in respect of the quantity, or quality of their physic, but refer it wholly to their discretion, and only desire that they will use the easiest, speediest, & safest means, for the effecting of the cure: then how much more should we wholly rely upon the Lord, who is as well a father in love, as a Physician in skill; neither prescribing unto him what we must take, or how long we must be under cure, seeing we are assured that he will not unfaithfully protract it for his own profit, for he needeth nothing, and expecteth no reward, but thanks; nor yet put us to more pain then is profitable, yea necessary for our recovery, seeing he is not delighted in our torments, but taketh much more pleasure in hearing us sing Psalms and songs of deliverance, then in our lighing, and sorrowing, crying, and complaining?

When therefore we see that our heavenly Physician hath provided diverse kinds of medicines for his diverse patients; for one a greater and more bitter purge, for another a less and more pleasant potion; for this man a corrasiue, & for that an healing plaster; Let us not wonder at it; for either their diseases are diverse, or they are diverse in their temperature, and constitution; and it beseemeth not the skill of our heavenly physician, like the ignorant Empericke to apply one salve for all sores, and the same medicine for all kind of maladies and diseases, but to fit the remedy according to the nature of the infirmity, and condition of the party. And if we have a potion of the largest size, and loathsome in taste, appointed for us, let us not think it too much, and murmur against our physician, who knoweth better then we, what medicine is fittest for the curing of our diseases: neither let us say that others have worse soars, and more gentle salves; more dangerous sicknesses, and more easy remedies; for if we are often mistaken in our bodily diseases, and think that we are in no peril, when the Physician seeth that our sickness is almost desperate, and in this regard, rest not upon our own feeling, but upon his skill, and willingly take that which he prescribeth; then how much more may we be deceived in the sicknesses of our souls; thinking our dangerous diseases, to be but small infirmities; & deep consumptions in grace but some little distemper, & faint languishing; & therefore how much rather should we refer our selves wholly to the skill and wisdom of God, who cannot err for want of judgment, because he knoweth all things, nor for want of care, because his love is infinite, patiently drinking a more bitter potion, then we see provided for others, who outwardly seem more dangerously sick, because we may be assured, that either our Physician seeth our diseases inwardly to be more perilsome, and therefore need sharper medicines; or that we are of greater strength, and therefore better able to brook their bitterness? And when we find and feel that our heavenly father doth diversely chastise his children, some with fewer and lighter, and others with more and harder stripes; and that we have our part among those who have the greatest measure, let us know that he correcteth diverse faults, and that in those who are of a diverse nature. Some faults are lesser, either in themselves, or as they are extenuated with circumstances, and are with little ado left and amended; some are greater, either in their own nature, or as they are by circumstances aggravated, and are not forsaken without great difficulty: Some sins are like the cloke or upper garment, easily shaken off, without any trouble to him who layeth them aside, and some cleave to our corrupt nature like the skin to the flesh, or the flesh to the bones, and cannot be parted from us without great pain in the parting: of those we may be reformed with the least word or lightest correction, but of these not without many stripes and bitter pain. Again, the children of God whom he chastiseth, are of diverse natures and dispositions; one is mild and gentle, and is easily rebuked with an angry word, another is so sturdy and stomackfull, that he will not be reformed with many blows; one needeth no more but the shadow or shaking of the rod, and he is presently humbled, and beggeth pardon with promise of amendment; but unto another the smart of the rod is not sufficient, but he needeth also a whip to pull down his stomach, and to make his stout heart to yield and relent. And therefore seeing there is such great diversity both in faults committed, and natures who offend, it is no great marvel if God's chastisements be also diverse. Neither doth it follow hereupon, that the greatest measure or hardest stripes exceed necessity, or be more then needs. For our most wise Father, in his corrections resolveth to reform all his children, and to free them from the greatest, as well as from the least sins, as well from those which they are most in love with, and loathest to leave, and from which they part with greatest pain and difficulty, as from them with which being in least league and liking, they are willing to leave at the first admonition. And when he taketh us in hand, he will master the proudest heart and stoutest stomach, as well as that which is mild and gentle; and for this end if fewer and lighter stripes will not serve the turn, he will inflict more and harder, never ceasing till he have thoroughly humbled us, brought us upon our knees, and made us to promise reformation and amendment; because if he give over before he have att • ined unto his end, we shall be but hardened in our stubbbornnesse, and all the stripes which we have formerly suffered shall be in vain.

From whence we may conclude, that if we have great or tedious afflictions lying upon us, either we have great faults or great stomaches; or if we be nor guilty of heinous sins in their own nature, yet we make them heinous unto us by diverse circumstances; as by committing them willingly against knowledge and conscience; by continuing in them after we are admonished of them, and persuaded to leave them, both by God's promises and threatenings: and finally, when we are in such love and league with them, that no ordinary chastisements will move us to leave them. Neither let any man here say, that he hath humbled himself already under God's chastising hand, and hath long ago resolved to forsake his sin, and many times promised amendment; and yet the Lord continueth to correct him, and therefore inflicteth stripes more then necessary: For thus not only the natural child, but the child of God likewise, when they are under the rod, do seek to dece • ue their Parents, to escape further correction; yea are even themselves oftentimes deceived. For though in sense of present smart they resolve to amend, and have some purpose to be as good as their word; yet being not thoroughly settled in their resolutions, they are unconstant in them; and together with their pain forget their promises. But though we may be deceived and deceive others, yet we cannot our heavenly father, because he searcheth the heart and reins, and knowing when our resolutions of amendment are flickring and unsettled, and when they are well grounded, firm and constant, he doth accordingly continue his chastisements, till he hath fully confi • med them; unless upon our fair promises he sometimes spareth us for a time, that we may upon our own experience, see how little credit is to be given to them; but no sooner doth he see us thoroughly settled in our good resolutions, and steadfastly purposed to forsake our sins, but presently he casteth away his rod, and not giving one blow more, doth ease and release us from all afflictions. To which purpose one saith, that God could, if he pleased, even in the very day that we first call upon him, lighten us of all our load, but he deferreth to do it, till he see us thoroughly humbled and amended; and til he know that our conversion and repentance be constant, and without danger of flitting, he will not remove our tribulation; but as the Gold-smith which draweth not his gold out of the melting furnace, till he perceiveth it to be thoroughly purified from the dross, and when he seeth it purified to his mind, will by no means suffer it to stay there any longer, because it would but waste and loose of it weight; so doth the Lord suffer us to remain in the furnace of affliction till we be purged from our dross of sin, by renewing our faith and repentance; but no sooner are we according to his purpose purified, but he pulleth us out, and will not suffer us to waste and consume our selves with sorrow, and heaviness. And therefore let us with patience endure our trial; seeing he who putteth us into the furnace, knoweth when it is fittest time to take us out; let us with comfort and thankfulness bear all our chastisements; seeing we have assurance, that we shall not have one stripe more then our heavenly Father in his infinite wisdom seeth necessary, for the amendment of our lives and the saving of our souls.

CHAP. XIII.

That God's love appeareth in the ends of our afflictions, in that • he useth us as instruments in thē to set forth his glory.

AND thus have I shown how God's love appeareth in the measure of our afflictions: now we are to entreat of their ends, wherein the like mercy and love of God clearly shineth. The ends which God propoundeth to himself in our affliction • are his own glory, and our good. For howsoever the Lord is in himself so infinite and absolute in glory and majesty, that nothing can be added thereunto, yet such is his grace and goodness, that he is content to use us, poor sinful creatures, for his instruments, to manifest and declare to all the world his glory and praise by those things which he worketh by and in us. The which as he powerfully effecteth in many other respects, so especially by our troubles and afflictions; for as when a soldier behaveth himself valiantly in the fight against his enemies, with invincible courage incountring, foiling and putting them to flight, the honor of his fortitude and prowess, redoundeth also to his Captain and General, under whom he serveth: so when in this Christian warfare we are assaulted with the enemies of our salvation, and namely with the world fighting against us, and seeking to overcome us, sometimes with the politick stratagems, of prosperity, and sometimes with the downeright blows of adversity and affliction: God the great General of our army is glorified in our Christian valor and courageous magnanimity, when we do with patience, fortitude and resolution, endure all these encounters and bear the brunt of this battle, and not only vndauntedly sustain the assaults of our enemies, but also do foi • e and put them to flight, using their own weapons against themselves, and their force and violence for their own overthrow and destruction. And that the rather, because as we fight under his conduct; so the weapons, armor, strength and policy which we use in this warfare, and whereby we are enabled to overcome are not our own, but such as he our grand Captain hath imparted unto us. But that this point may be the better cleared, we may more specially consider, that God is glorified in our afflictions, whether we consider them as the chastisements of our sins, or as temptations & trials of the gifts and graces which we have received from God. He is glorified in our chastisements; for as the sins which are committed by us, who draw n • ere unto him, and are of his house and family, do above all other dishonor him: so when he correcteth these sins in us by troubles and afflictions, he vindicateth his honor from the blasphemies of Infidels and carnal worldlings, in that he is so just and impartial, that he will not wink at sin in them who are so near and deer unto him, but rather (when he goeth his circuit of visitation and assizes) he beginneth first with his own children and servants; that by their chastisements, whose sins are pardoned in his Son, he may teach his professed enemies, who remain still in their guilt, what they are to expect, both in this quarter sessions, on earth, and at the general assizes at the day of judgment. And thus the Psalmist saith▪ that the Lord is known by executing judgment, & that both in the punishing of the wicked & chastening of his own servants. So the Prophet Isaiah having denounced God's plagues against his people of Israel for their sins, saith, that the Lord of hosts shall be exalted in judgment, and the holy God shall be sanctified in justice. An example whereof we have in the sons of Aaron, Nadab, and Abihu, who were chastened with that severe correction of a temporary death, God giving this occasion hereof, by the mouth of Moses; I will be sanctified in them that come near me, and before all the people I will be glorified: As also in David, who because he had dishonored God among the Nations, in causing thē to blaspheme his name, by his heinous sins, was therefore chastened by the death of his child, that the aspersion and stain which his crimes had cast upon the glory of God, might by his sharp correction be wiped away. Again, God is glorified in the chastisements of his children, when as they profit and amend by his gracious corrections, not flying from him as an angry Judge, or pursuing enemy, o • desperately contending against him by multiplying their sins▪ bu • run • ng unto him as unto a merciful Father, in hope and assurance to receive pardon and forgiveness. For, the more God scourgeth his children, with the greater readiness they run unto him, humbling themselves under his chastening hand, by unfeigned repentance for their sins, whereby they have offended him; and craving by fervent prayer, mercy & pardon, according to that of the Prophet: O Lord in trouble they have visited thee, they have poured out a prayer when thy chastening was vpō them.

Moreover, God's glory is magnified in the manifestation of his power and goodness, when as we who are weak in our selves, are so supported and upheld by the power of God's might, that we are able to bear and overcome the greatest temptations; and when as beng in our selves cowardly and fearful, feeble and impotent, we are so strengthened and encouraged by his spirit assisting us, that we are able to stand against all the malice and might of Satan, the world and wicked men, and notwithstanding all the afflictions which we endure, and per • ecutions which they raise against us, do put them to flight and obtain the victory. Neither is this power and goodness of God so manifested or magnified in our prosperity, either by others or by our selves; for then we seem to stand in our own strength, and to have little need of God's assistance, when as we have in outward appearance no enemies to assault us, but are walled and fenced in, on every side with abundance of worldly benefits, as honors, riches, friends, health, strength, liberty and the rest: but when we are assaulted with these mighty and terrible enemies, and have an heavy and sensible weight of temptations laid upon us; and withal feel and find in our selves nothing but feebleness and faintness, terror, and cowardice; if we bear this insupportable burden without fainting, and valiantly resist these our enemies, until we have put them to flight and obtained victory; then is God's power manifested in our infirmity; whose treasures of great faith, patience, strength and Christian courage▪ are carried in us as in earthen vessels▪ that the excellency of these virtues and power might be of God and not of us, as the Apostle speaketh. Finally when with the same Apostle • we can say, that we are afflicted on every side, yet we are not in distress; in poverty but not overcome of poverty; persecuted but not forsaken cast down but perish not, and yet are unable of our selves to bear the least weight, or to sustain the assaults of our weakest enemies; then are we necessarily driven to give all the glory unto God, and to cry out, that it is not our own arm that saveth us, but God's right hand and arm and the light of his countenance because he had a favor unto us. And again, through thee have we thrust back our adversaries, by thy name have we tr • den down them that rose against us. For I do not trust in my bow, neither can my sword save me. But thou hast saved us from our adversaries, and hast put them to confusion that hate us. Therefore will we praise God continually, and will confess his name forever. Then will he that glorieth & rejoiceth, rejoice and glory in the Lord, and say with the people of God, not unto us ô Lord, not unto us, but unto thy name give the glory. Yea then will others also acknowledge to God's glory, that it was hi • power alone which supported us in our weakness and enabled us with patience to bear so great temptations. According to that of the Prophet, Therefore shall the mighty people give glory unto thee, the city of the strong nations shall fear thee, for thou hast been a strength unto the poor, even a strength to the needy in his trouble; a refuge against the tempest, a shadow against the heat &c. And as God's mercy and power is magnified by supporting us in our afflictions; so also when being oppressed with their unsupportable weight, and brought into desperate dangers, he above all hope and strength, granteth deliverance. For then we acknowledge with Hannah, that the Lord killeth and maketh alive, bringeth down to the grave and raiseth up, and are ready according to the example of God's saints to sing unto his praise songs of deliverance. And this is the end why the Lord doth chastise our sins by troubles and afflictions, that we might glorify him by our prayers & praises, and he might glorify himself in our marue • lous deliverance, according to that of the Psalmist, call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me An example whereof we have in the people of Israel, who being in grievous bondage cried unto the Lord for help and freedom, and the Lord not only glorified his love and mercy in hearing their cry and mone, and delivering them out of their servitude and misery, but also his power and justice in plaguing and overthrowing their enemies and oppressors. And so likewise the people glorified God, both in flying unto him by prayer in their distress, as unto their only refuge; and also being freed, by singing unto him songs of thanksgiving for their great deliverance. Thus our Savior saith of the blind man in the Gopell, that this judgment was laid on him, not for the punishment either of his own or parents sin, but that the works of God should be shown on him, both in his temporary trial or chastisement, and by the miraculous restoring of his sight. And thus he speaketh of Lazarus, that his sickness was not unto death but for the glory of God and that the son of God might be glorified thereby, when as it served as an occasion to manifest the infinite power of his divine nature, by raising him from death to life. Finally God's wisdom, power and goodness, are manifested and magnified in our afflictions, when as contrary to their own nature he turneth them to our good even the confirming & increasing in us of all his spiritual graces and the everlasting salvation of our souls. For what doth more show and extol the infinite wisdom and omnipotency of God, then to be able to bring good out of evil, light out of darkness, sweetness out of bitterness, and blessings out of curses? then to make of a deadly poison a wholesome medicine, to turn the punishments of sin into means of furthering us unto the rewards of righteousness, and of the path of perdition which led unto hell, to make a direct and p • ain way unto the kingdom of heaven?

Thus also is the Lord glorified in our afflictions as they are trials of our graces, and virtues which we have received of him; for seeing he is the author of them all, therefore when being tried they appear and shine in us the glory of their excellency chiefly redoundeth to him that gave them. And as the excellency of the work doth manifest the skill of him that made it; so these virtues and graces being not our own, but the excellent workmanship of God's holy spirit, do much magnify the author of them when being tried their worth is discovered And therefore after the Lord hath made for us an excellent armor of his spiritual graces, which is high proof and sufficient to bear and beat back all the fiery darts of Satan's temptations, the piercing bullets of worldly prosperity, and these swords and spears of outward crosses and afflictions; and hath buckled this armor close unto us by his holy spirit; then doth he exercise us in his warfare against the enemies of his glory and our salvation, & suffereth them to bend against us all their strength, and to assault us with all their weapons, darts and shot, that so our armor being tried and in trial approved, he may have the honor that made it, and put it on us. Again whilst we enjoy worldly prosperity, and have all things according to our hearts desire, we do with Job lie open to the slander of Satan and wicked men, who are ready to say that we do not serve the Lord, & yield obedience to his commandments, because of any goodness and excellency which is in himself; or for any conscience of our duty, or any love which we bear unto him for his own sake, as being our chief happiness, and the supreme end of us and all his creatures; but because he hath hedged us in on all sides, multiplied on us earthly benefits and as it were hired us, to serve him with the present wages of worldly things, not out of any love to him, but out of self love, to attain unto some preferment which we ambitiously aspire unto, or to obtain some temporary profit or pleasure which we desire; therefore doth the Lord strip us of these worldly blessings, and loadeth us with troubles and afflictions for the trial of our faith, love and obedience, to the end that it may appear that we serve him freely, for that excellency and goodness which we see in himself, and not for self love and outward respects, by which our service he is chiefly glorified; for when being stripped of all worldly benefits, we can with Job bless the Lord; when with him we can say, though he kill me yet will I trust on him; when we can profess with the people of God, that not for our own, but for God's sake are we killed all the day long; and with the Apostles rejoice, because he thinketh us worthy to suffer for his name any misery or affliction; then do we give glory unto God by acknowledging his own worth and excellency, when we think nothing too much which we suffer for him; then do we confess him to be the chief goodness, when as we are glad, even by our miseries to manifest and magnify his glory and majesty.

Now the consideration hereof, that God is glorified in our afflictions, may serve as an effectual argument to make us bear them, not only with humility and patience, but also with joy and thankfulness; seeing we may say with the people and Church of God, that we do suffer, not for our sins, but principally for God's sake, that he may be magnified and glorified in our afflictions. An example whereof we have in the holy Apostles, who rejoiced in their afflictions and persecutions, because they were thought worthy to suffer for the name of Christ. And especially in the Apostle Paul who intending somewhat to boast himself for the gracing of his Apostleship, doth chiefly glory in his afflictions, because in them God was glorified; even as elsewhere he rejoiceth in his infirmities and afflictions of mind, that the power of Christ might be magnified in his weakness; and taketh pleasure in his infirmities, reproaches, necessities, persecutions and anguish for Christ's sake, because in his greatest weakness he was strong in him. Which examples we are bound to imitate for diverse causes: for first the Lord is our creator who gave us our being and made us of nothing, that we might serve as instruments for the setting forth of his glory, according to that of the Proverbs; The Lord hath made all things for his own sake, yea even the wicked for the day of evil. If therefore we can by any means advance his glory, though it be by our own smart and pain, we have just cause of comfort and rejoicing, seeing whilst we glorify our creator we attain unto the end of our creation. Secondly he is our redeemer and Savior who hath bought us with the precious price of himself, that not being our own, but his that bought us; we might glorify him both in our souls and bodies, as the Apostle speaketh. And in this respect he also tell • eth us, that none of us liveth to himself, neither doth any die to himself; for whether we live we live unto the Lord or whether we die we die unto the Lord; and that whether we live or die, we are the Lord's. Seeing therefore we are the Lord's, by a double right, both because he hath created us of nothing, & hath also bought us, who had sold our selves to sin and Satan; and that to this end that we should become his servants, and in all things seek the advancement of his glory, great reason we have to rejoice when any occasion is offered whereby we may glorify him our Lord and redeemer, whether by prosperity or adversity, honor or dishonor, sickness or health, imprisonment or liberty, life or death: and that whether we consider the greatness of the price which he gave for our redemption, namely himself for us; or the evils and miseries from which he hath delivered us, to wit, the wrath of God, the curse of the law, and eternal death and condemnation of body and soul in the fire of hell. For well may we with comfort and patience yea with joy and thanksgiving suffer afflictions that his holy name may be glorified; seeing he hath been content to suffer much more grievous punishments in the whole course of his life, as hunger thirst, weariness, persecution the wrath of God and death it self, that he might by his sufferings procure our glory; well may we rejoice and triumph in our momentary and light afflictions which advance the glory of our redeemer, who hath delivered us by his death and obedience from the intolerable and everlasting torments of hell fire: especially considering, that this was the end of his paying so great a price for us, that being bought, we might become his servants, and he our Lord, whom we are to glorify in all we do or suffer. For so the Apostle saith, that Christ therefore died and rose again and revived, that he might be Lord both of the dead and the quick, and that we are predestinate unto eternal happiness in Christ, that trusting in him we should be to the praise of his glory; and finally that he purchased the possession of heavenly felicity for us, not only to glorify us, but that we also might advance his praise and glory. To conclude this point, the Lord is our summum bonum, and chief happiness, and his glory is the supreme end of all things. In regard whereof we are to rejoice in our afflictions which tend to the manifestation of his glory, seeing thereby we attain unto our chief end. Yea we should desire rather in this respect to be excluded out of the joys of heaven, and to perish everlastingly; then that God's glory unto which all things are destinated, as unto their chief end, should be blemished or impaired: as we may see in the example of Moses who rather then he would have the name of God dishonored among the nations in the destruction of the people of Israel, desired to be rased out of the book of life. As also in the Apostle Paul, who in penning of the holy Scriptures by the immediate inspiration of God's holy spirit, which privileged him from erring through blind and preposterous zeal, did earnestly wish to be an Anathema, or one separated from Christ, and the everlasting joys of his kingdom, on this condition that God might be glorified in the salvation of the people of the Jews. And therefore if we ought to be content, though we should be deprived of everlasting salvation, and be subjected unto everlasting punishments, that God may be glorified in us; then how much more should we endure with patience and comfort the loss of worldly joys, and the smart of these short & light afflictions whē God's glory is hereby manifested; although we should never have further benefit of our sufferings not reward of our patience? But yet much more have we cause of rejoicing and glorying in these our afflictions; if we further consider, that if we thus honor God in suffering for his glory, he will eternally honor us; if we glorify him on earth, in the quiet and comfortable bearing of our cross, he will glorify us in his heavenly kingdom and crown our patience with endless happiness. If we honor our savior in our suffering with him, he will honor us in our reigning with him. And finally if with comfort and joy we do for God's sake bear our cross which he layeth upon us, then shall these light and momentary afflictions cause unto us a far most excellent and an eternal weight of glory, as the Apostle speaketh.

CHAP. XIIII.

That God by our afflictions doth much advance the good of our neighbors.

THe other end of our afflictions is our own good, or the good of the elect; and that whether we consider our neighbors, or our selves. For the Lord our great King and commander respecteth us, not only as we are private and particular men, but as we are subjects of the same kingdom, and members of the same body: and therefore as he doth communicate his benefits unto us, not for private use alone, but for the good of the whole Christian common wealth; so also he inflicteth his chastisements upon the particular members of this body and society, that they may redound to the use and benefit of all the rest. And this the heathen man could discern by the light of nature; calamities (saith he & punishments are very profitable both to those that suffer them, & those that see them; for both by them are made better, they by pain, and these by example. As therefore the skillful Musition doth strain his strings not to break them, but to bring them to their perfect sound, that not only himself, but also all the standers by may take delight in their melodious harmony: so the Lord doth, as it were, stretch and strain us with troubles and afflictions, not to crack our patience, or to break us with their stress, but to bring us to our best perfection, that not only he may delight in us when we sound out unto him, the harmonious music of his praises, but also may make all our neighbors the better with the sweetness of our melody. But this will better appear if we insist in some particulars; for first others receive benefit by the afflictions of the faithful, in that they learn hereby to fear God, when as they see his righteous judgments, seeing he winketh not at sin in those who are dearest unto him, but whippeth and chasteneth them for their amendment; and therefore if he so severely correct the slips and infirmities of those whom he so tenderly loveth, how grievously will he punish the heinous crimes of wicked men who are as yet at enmity with him: unless they prevent their destruction by unfeigned repentance? according to that of the Apostle; If judgment begin at God's own house and family, what shall be the end of them that obey not the Gospel? If he deal so sharply with those whom he justifieth and acquitteth, what rigor are they to expect who shall appear before him in their guilt of sin at the last iudgemen? If he make them thus to smart for their sins whom he loveth, & in whom his soul delighteth; what torments hath he prepared, for those whom he hateth and abhorreth? But especially they receive fruit and benefit by their afflictions, who are of the same society and household of faith; for as in the same family, when one of the children or servants are justly corrected for their faul • s, it moveth all the rest (if they have any grace in them) to reverence the father & master of the family, and to carry themselves so, as they may avoid his displeasure; and as scholars in the same school, when they see one of their fellows whipped for their negligence, do (being warned by his example) become the more diligent in learning their lesson: so the children and servants of God, and disciples of Jesus Christ, when they see any of their company chastened by the hand of God they are moved hereby to fear and reverence him, seeing he is such an one as will not be dallied with, but expecteth and requireth observance and duty of all whom he admitteth into his house, and family.

Secondly, others take profit by the afflictions of the faithful, whilst by their example they are restrained from the committing of sin, especially of those faults which they see corrected in their fellows, least they also taste of the same cup: and that the rather, because if they take not warning by their chastisements, they are justly to expect double payment, both because they are culpable of the same faults, and because they are not reformed by their example. For as the wise commander, finding a great parte of his army guilty of such faults, as are by no mea • e • to go unpunished, and yet is so gracious, that he will not have all suffer the same punishment who are guilty of the same offense, as not aiming at their smart and pain, but at their reformation and amendment, doth decimate, or cull out the tenth person of the delinquents, whom he chasteneth, for the example of all the rest: so our Lord of hosts, and captain general, seeing many in the Church militant, guilty of the same faults, and on the one side, k •• wing that conniuency would emboulden his soldiers in sin, work neglect of duty, and bring all disorder and confusion in his royal army, and on the other side, being in his own nature so gracious, that he will not let his corrections exceed necessity, either in their measure, or extent,; doth usually chasten one, of many that offend, that by his example the rest may be brought to amendment. But if any vn • ouched, take no warning by others corrections, and continue in his faultines, though God hath given him this means to reform him, then is he like to have his punishment doubled, and to suffer both for his sin, a • d his secure neglect of God's severity to others, and mercy to himself. And thus God chastened severely Moses, and Aaron for their diffidence and distrust in his providence, that others might beware of the like infidelity: thus he sharply corrected David for his adultery, and murder, that others by his example might flee uncleanness, and the shedding of inocent blood. So he turned Lots wife into a pillar of salt, that others by her example might take heed of too much worldliness, and love of earthly things: to which purpose our Savior bids us to remember Lots wife, that being warned by her punishment, we do not as we are traueiling out of this Sodom of sin, for the safeguard of our souls, look back to the baits of worldly vanities, which will but allure us to think of returning. For to what end (as one saith) was she turned into a pillar of salt, but that being seasoned with her example, we might become the wiser? and therefore her ill example becometh good unto thee, if thou takest warning by it. But most plainly is this expressed by the Apostle Paul, who having spoken of many sins committed by the Israelites in the wilderness, and withal of those great crosses and calamities which the Lord for these offenses inflicted on them; saith, that all these things came upon them for ensamples, and were written to admonish us, upon whom the ends of the world are come, to the intent that we should not lust after evil things, as they also lusted.

Thirdly, others are much benefited by the afflictions of the faithful, because in their fiery trial, God's graces and gifts clearly shining in them, they are made unto them notable examples, and presidents for their imitation. For the Lord pitying our ignorance in the way of virtue, especially when it lieth through the deserts of afflictions, and knowing how uncouth in it self it is unto us, doth cause others whom he hath taught this way, to go before us (even as he causeth us also when we have learned it, to go before others, who follow after us) that the path being beaten and made plain, may more easily be found of those who are to travail it. For example, thus doth the Lord by afflictions make manifest the faith, affiance, hope, love, patience, obedience, and such like graces, which he hath bestowed upon others, that we admiring and loving them, may seek and labor after them, and so carry our selves alike virtuously when we come into the like trials; and as a man having lighted a candle, doth not hide it in a hole, or as our Savior speaketh, put it under a bushel; but setteth it in a candlestick, that by the light thereof, they of the family may be guided, and directed; so the Lord having put into these chosen lamps, the oil of his graces, which being kindled with the fire of afflictions, doth give a great and glorious light, he would not have them to shine to themselves alone, or to the Lord, who delighteth in their brightness, but he placeth them like lights on a hill, which give direction to all passengers, or like candles on a table for the use and benefit of the whole family. And thus God tried Abraham when he willed him to sacrifice his son, that we by his example might learn faith and obedience, if we should be called to the same rriall. Thus he tried Moses, both with the prosperity, and afflictions of Egypt, that we might learn to make his election, choosing rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season: and esteem the rebuke of Christ, greater riches, then th • treasures of this earthly Egypt, because we have respect to the recompense of reward. Thus was David afflicted, that we might learn by his example, when we are in our greatest distresses, and fors • k • n of all worldly help, to comfort our selves in the Lord our God; and when we are in most desperate dangers, to humble our selves before him, and to submit our willes and states unto his good pleasure, saying, Behold here I am, let him do me as seemeth good in his eyes. Thus God afflicted Job, that he might be unto us a pattern of patience, and that we might learn by his example to praise God in all our l • sses, and though he should kill us, yet to put our trust in him. As also that by so gracious a c •• uerance of •• m out of such great troubles and miseries, we may be assured that God who is ever one, & the same, without change or shadow of change, will also deliver us if we wait and depend upon him. To which purpose the Apostle James propoundeth his example unto us. Behold (saith he) we cout them blessed which endure. Ye have heard of the patience of Job, and have known what end the Lord made; for the Lord is pitiful and merciful. Finally, thus was Stephen persecuted to the death, that by his example, we might learn to give our lives for the name of Christ, and the Gospel; and to pray for our persecutors and tormentors. And thus Peter, John, and Paul, persecuted, and even loaded with miseries and afflictions, that we might by their example learn to rejoice in all our tribulations, to triumph over all worldly miseries, and in respect of the manifold benefits, which we receive by our crosses and afflictions to boast & glory in them. And that this use & benefit is to be made of the afflictions of these holy servants of God, it may appear in that not only the Scriptures propound their example to this end, but exhort also us to imitate and follow them. So the Apostle James, persuading to patience in afflictions, biddeth to take up the Prophets for an example of suffering adversity, and of long patience, which have spoken in the name of the Lord: and our Savior Christ willeth us to rejoice in our sufferings for his sake, not only because our reward is great in heaven, but also because we have God's holy Prophets, who were so dearly beloved of him, copartners with us in such like persecutions. And thus doth the Apostle propound the manifold examples of God's saints, who endured many trials, afflictions and persecutions of all kinds, that we who follow in these after ages, being compassed with so great a cloud of witnesses, should cast away everything that presseth down, and the sin which doth so easily beset us, and notwithstanding all worldly hindrances, run with patience the race that is set before us. So the Apostle Paul saith, that whether he were afflicted it was for the Corinthians consolation & salvation, which was wrought in the enduring of the same sufferings which he suffered, or whether he was comforted it was for their consolation and salvation. By all which it appeareth, how behooveful the afflictions of some of the faithful, are for the use and benefit of all the rest, seeing they become patterns and examples for their imitation, and have their virtues and graces by these trials discovered, that whereas before they were profitable only to themselves, and enjoyed alone the comfort of their own light, now they shine also unto others, and encourage them to use all good means that they may attain unto the like brightness and perfection. To which purpose one saith, that it was necessary, that holy Job who was only known unto God and himself, how much he excelled in virtue and piety, should by his afflictions be known unto all the faithful that he might be a president for their imitation. Neither could he have been an example of virtue unto others, if he had continued in his prosperous estate without any trial or temptation.

And another affirmeth, that if Satan had not pierced, and (as it were) bored holes through his body with all those plagues and punishments which he inflicted on him, the bright beams of his graces would have been hidden within him, and would not have shined unto us, if he had never sat down in the ashes, we had never come to the knowledge of his spiritual riches. And another saith, that the faithful are afflicted to this end, because they are to be propounded as examples of patience for the benefit of all the rest: and as other of the faithful are thus by their afflictions profitable unto us, so are we in ours alike profitable unto others, if in the fiery trial, God's graces, and the good virtues which we have received do shine unto them. For, if like spices we be punned in this mortar of afflictions, the odoriferous smell of our spiritual graces, which before were scarce discerned, doth now spread abroad, to the comfort and refreshing of all that stand about us; and whereas if like roses we grow untouched, we do but for the present send forth some sweet smell to those who are next unto us: contrariwise, if we be distilled with the fire of afflictions, we shall yield sweet waters of durable comfort, even to those who are far distant, and such as live in after-ages, when by report this sweet odour of our fame shall come unto them. And thus the Apostle saith of himself, that his bands in Christ were famous throughout all the judgment hall, and in all other places, insomuch that many of the brethren in the Lord, were emboldened by his bands, so that they durst more frankly speak the word.

Yea, not only have the faithful much benefit by the afflictions of others of the same family; as they are unto them notable examples for their imitation, when as they see the beams of God's graces shining in them; but also as they are patterns of human frailty, whilst in their afflictions they bewray their impatience and their infirmities; for what comfort could any man now have in bearing his cross with so great weakness and imperfection, if he did not discern that God's dearly beloved servants and great worthies had shown the like frailty? Whereas when we see in Job (the pattern of patience) so much weakness and impatiency, by fits, when he was most pinched with his weight of affliction oppressing him; when as we behold David (an example of piety, and man according to God's own heart,) in his great afflictions as a man forlorn, forsaken of God, and in a desperate condition; Elias desiring by death to be freed from a troublesome life; Jonah fretting, fuming and even chiding with God, because he thought himself impeached in his credit and reputation; and Jeremiah a worthy Prophet, cursing the day of his nativity, because he came forth of the womb to see labor and sorrow, that his days should be consumed with shame; then are we comforted after we have in the like crosses bewrayed our infirmities, if with them, when the conflict is over, we return unto our selves, and bewail these slips and falls by true repentance. And as we have this consolation by others, so have our poor weak brethren the like by us, when being adorned and well furnished with God's gifts and graces, we do notwithstanding in our afflictions bewray our weakness and frailty, whereas if they had only experience of their own infirmities and imperfections, and could not observe the like in other of God's servants, whom they acknowledge endued richly with his graces, and notable instruments of his glory, they would easily conclude, that they are not in the number of the faithful, but in the rank of the damned and reprobate; and so the weight of their sins and an evil conscience, being added unto the already-heavy burden of affliction, would overwhelm and press them down into the bottomeless gulf of desperation and perdition.

Moreover, other of the faithful have much profit and benefit by our afflictions as they are occasioned hereby to acknowledge, praise and magnify God's power appearing in our weakness, his wisdom in our simplicity and feelinesse, and his goodness and the virtue of his graces, in our frailty and natural corruption; for when as they plainly see, that we who are weak and impotent of our selves, and ready to faint and fall under the lightest burden, do nevertheless stand stoutly and courageously in the greatest temptations▪ and under the heaviest weight of afflictions, they are forced to ascribe the glory to God, by whose power we are supported; and when they behold us delivered out of all our troubles, who in respect of all outward helps, were in a desperate condition, they are necessarily hereby moved to give God the praise, by whose wisdom and might we are delivered. And as when we see one of our friends and companions, whom we knew weak, impotent and unskillful in all feats of activity, wrestling with a mighty and cunning adversary, we presently give him over in our thoughts as foiled, shamed and overthrown; but if contrary to our expectation, he foil and cast down his strong and skillful enemy, we so triumph in his victory, as that we give the chief praise unto the master of the masteries, from whom he hath had his ability and cunning: so when we behold any of our brethren, whom we know to be naturally weak, impotent and impatient of the least pain, combating & wrestling with our puissant enemy the world, who striveth might and main to overthrow them, with those powerful forces of miseries and afflictions, as we cannot but give them over for vanguished, if we respect their own skill and strength; so when contrary to exexpectation we see them get the victory, and overthrow their enemy; as we have just cause to applaud them and to rejoice in their conquest; so most of all, to praise and magnify the Lord, from whom alone they have received all their strength and skill.

Finally, others have fruit and benefit by our afflictions, both because our harts are made tender by them, and apt to pity those whom we see subject to the like miseries; and also because after we are delivered, we are able out of our own experience to comfort them with those consolations wherewith we our selves have been comforted. For, in the former respect it may truly be said of pity and mercy, as of love and charity, that they begin at home; neither is ever a man so pitiful and merciful unto those whose case is miserable, as when himself hath been pinched with the like miseries; nor is there any place in his heart for compassion of others griefs, till passion and suffering of the same evils have been there before. And for the other it may be affirmed with like truth▪ that there is no man so fit to comfort others, as he who speaketh out of his own experience, raising up their dejected minds with those consolations, wherewith himself hath formerly been comforted and refreshed. For, as in the body, the same salve serveth for the some sore, and the same medicine for the same disease, though they be applied to diverse persons, so that respect be had to fit them to their strength, constitution, and temperature; and therefore no Physician is more able to cure another man, then he who hath first cured himself of the same disease; because unto his art is joined experience, whereby it is made perfect: so in the mind, the same consolations are most fit for the same crosses, so that there be a wise consideration of the disposition and spiritual constitution of the parties to whom they are applied. And therefore when we coming to comfort others, can out of our own experience say, I myself have been thus afflicted; and thus, and thus did I receive consolation and was strengthened in patience to bear my crosses: These & these great things did the Lord for me in the time of my trouble, thus did he strengthen me in my greatest weakness, and thus did he support me with his might, when being feeble in myself I was ready to faint and fall; thus was I refreshed with spiritual consolations and the inward feelings of God's love and mercy, and thus did he powerfully deliver me, when in respect of all outward means my case was desperate. These comforts, as they will be in all likelihood more effectual to cure a diseased mind, because they are approved by experience; so will the sick patient more willingly take them, when he knoweth that his Physician doth not try new conclusions out his art and theory, but doth practice out of his own experience, prescribing the same medicine to his patient, where with himself being so affected was lately cured. And thus doth David, being delivered from his troubles comfort others out of the experience which he had of God's mercies. I sought the Lord (saith he) and heheard me, yea he delivered me out of all my fear: and how effectually this would be for this use, he showeth in the words following; they shall look unto him and run unto him, and their faces shall not be ashamed, saying; this poor man cried and the Lord beard him, and saved him out of all his troubles. The Apost. Paul saith plainly, that God comforted him in all his tribulations, that he might be able to comfort them who are in any affliction, by the comforts wherewith himself was comforted of God; and that he was afflicted for the consolation & salvation of the Corinthians, which was wrought in the enduring of the same sufferings which he also suffered. Yea, thus was the great Physician of our souls, Jesus Christ, the better enabled to raise us, fainting in our infirmities, with the cordials of comforts, by having first in himself experience of our griefs and miseries: for as the Apostle saith, in that he suffered and was tempted, he is able to succor them that are tempted. And therefore if Christ himself, as he was man and our Mediator, though he were most exquisite in skill, had need for the full perfecting of it to have experience of our trials and tent at ons, that so he might be the better enabled to relieve and comfort us in all our afflictions and distresses; how much more need have we of this experience that we may be fitted to give consolation unto others, seeing we come infinite degrees short of him in skill and wisdom?

And thus it appeareth that our neighbors and brethren who are of the same household of faith, children of the same heavenly father and fellow members of the • ame head Jesus Christ, do receive many singular benefits by our troubles & afflictions, and that when we are like fruitful grapes preffed with the weight of tribulation, they do drink from us the pleasant wine of consolation, whereby their fainting hearts are cheered and refreshed. The consideration whereof should much comfort us in all our crosses and calamities, because they not only tend to the advancement of God's glory, but also redound to the use and benefit of those who are so near and deer unto us. For if we are bound by the law of charity to love our neighbors, as we love our selves; and if we come into the world that we should not live for our own benefit, but for the good of everyone of that Christian society, whereof we are parts and members; then ought we as much to rejoice when we have any occasion of advancing the benefit of everyone who li • eth in the Church, as if it • ended to our own private profit, and did much further us in our own particular. We see that every true member of the body doth suffer much with all cheerfulness for the good of a fellow member, and is content to indore any torture and torment, even to the separation of it self from the rest, for the good and preservation of the whole body; and we may perceive that the same affection and love is in the spirirituall members of the mystical body of Jesus Christ, as we have shown in the example of Moses and Paul, who as they induced much with patience for particular members, so they wished to be out off and separated for the welfare and salvation of the whole Church. We hear also the same Apostle teaching us, that it is the nature of true charity not to seek her ••• shings, but suffereth all, and endureth all, for their saken whom it loveth and affecteth. And therefore we must be ready to seek others good as well as our own and with patience and cheerfulness to endure crosses and afflictions, which we see so much to advance their profit and benefit, or else we must conclude hat we are destitute of charity, and consequently of all saving grace, and that we are no true members of Jesus Christ. But with much more comfort and spiritual rejoicing may we bear our cross, when as we further consider that it doth advance the good, not of one alone, but that our single sufferings are fruitful unto many; and that not in any equality of proportion, seeing our bodily sufferings redound to the good of their souls, our corporal tribulations tend to the enriching of them with spiritual graces, and our temporary, light and moraentany afflictions do further them in attaining unto that far most excellent and eternal weight of glory. Wherein we have our savior Christ an example for our imitation, who with all alacrity and joy suffered for us all the miseries of a wretched life, and the unspeakable torments of a cursed death that by his miseries he might advance our happiness, & by the torments of his death might procure for us heavenly joys and everlasting life. Or if we think him a president and pattern above our pitch and reach, let us set before us the example of his holy Apostle, who joyed in his afflictions which he enduerd for the Churches sake. Now I rei • i • e (saith he) in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh, for his bodies sake which is the Church. Where by the rest, • 〈◊〉 which is behind of the afflictions of Christ, we are not to understand the remainder of Christ's sufferings, which he suffered for the redemption of the Church and the satisfaction of God's justice for sin: for these sufferings Christ himself alone endured and perfectly finished: but whereas there are two kinds of the sufferings of Christ, the one borne by himself alone, as out head for the redemption of his body, which was his own peculiar part, allotted unto him by the decree of his father, for the satisfying of his justice for our sins: the other to be borne by his Church and faithful people, who are his mystical body, of which sufferings every particular member hath his part and share appointed unto him by the same decree of God; this place is to be understood of afflictions of this l • tter kind, and not of the former; in which regard the Apostle calleth them here the afflictions of Christ, & not the sufferings: so that the meaning is, that as Christ himself suffered those first and chief afflictions for the redeeming his Church, which was his own part appropriated unto him: so the Apostle suffered his part in the remainder of these afflictions which were to be suffered in his body, that it might be conformable to him the head in sufferings, unto whom it was afterwards to be conformable in glory. The which afflictions are called the afflictions of Christ, because he suffereth with every member, as being the head of the whole body, as appeareth by those his own words Saul, Saul, why persecutest thou me? And the Apostle here saith that he suffereth them for the Churches sake, not to redeem it in whole or part, or to satisfy God justice for sin (which had been blasphemous) but for the Churches use and profit, namely as his afflictions were the means of deriving unto all the faithful all those excellent benefits of which I have already spoken.

CHAP. XV.

That afflictions do not hurt the faithful, nor bring unto them any great evil.

HAuing already proved that God out of our afflictions advanceth and manifesteth his own glory and also furthereth by them the good of our neighbor: it now followeth that I also show, that the Lord in our crosses aimeth at and accordingly powerfully effecteth our own good Neither doth the Lord inflict them as punishments of sin to satisfy his justice by our harms, but as chastifements of a gracious father inflicted out of mere love for our singular use and great benefit. The former of these two points is first to be proved, as being a paradox to the world and our corrupt flesh, who fear and fly from afflictions as the greatest evils, and do in no other respect mislike this life, but because it is obnoxious and subject unto them. And surely it cannot be denied but that these afflictions (as before I have shown) are in their own nature evil, and that to wicked men they are exceeding hurtful, seeing they thrust them into many temptations, and cause them to fall into many sins: they much vex and torment them both in their souls and bodies, and are unto them the beginnings, and (as it were) the first flashes of their hellish tortures: but unto the child of God and true believer, their nature is changed, their sting of sin is taken away, and so though in themselves they b • harmful they become harmless unto them. For as one saith, adversity hurteth not, where iniquity reigneth not. And this cometh to pass chiefly and principally through the infinite wisdom and power of God, who taketh away the strength from this poison, and the hurtful sting from this serpent; and also through the virtue of the precious death of his son Jesus Christ, who is the true brazen serpent lift up upon the cross, upon whom whosoever looketh with the eye of faith, after they feel themselves stung with these fiery serpents of afflictions, they are presently cured and find no harm at all by these wounds. And partly they become harmless through the inward virtue of their spiritual graces received from God, which as singular preservatives dispel the poison of afflictions; and so alter their nature through that right use which they make of them, as that they become not only harmless but also good and profitable. To which purpose one faith, that as wicked men do wickedly use, not only evil things, but also those which are good: so they who are just do use well, not good things alone, but also those which are evil. Wherof it is that they abuse the law of God, although it be good; and these do die well, although death it self be evil. And this may well be, because (as I have shown) no worldly thing is of simple and absolute goodness, and therefore is subject to be abused unto evil; neither is there anything in the earth (sin only excepted) simply and absolutely evil, and therefore it may be used unto good. So one faith, that it is not evil to suffer evil, but to do evil, that is evil. And therefore the patient enduring of evils assureth us of the kingdom of heaven; but the committing of evils threateneth us with the torments of hell fire.

There is no hurt therefore in afflictions to them that can make aright and holy use of them; neither can all the miseries of the world make a faithful man miserable; both because as his happiness consisteth not in earthly things, but in spiritual and heavenly; so he cannot be made unhappy, either with the want of the best things that the world can brag of, or with the presence and feeling of the worst things which it can threaten: and also because that grace & goodness which he hath received from God as a little spacke of that infinite flame, is (like unto fire) of such a quality, that it turneth and changeth everything which toucheth it into it own nature, and by a predominant virtue, and powerful working converteth evil into good, and curses into blessings. But chiefly and principally this cometh to pass thorough the infinite wisdom, power, and goodness of God, who is able to bring good out of the greatest evil; and so to order and dispose of our most grievous afflictions, as we shall receive no hurt by them, but like the three children remain untouched, even when we are in the midst of this fiery furnace.

The which will the better appear, if we further consider, that the afflictions of this life, do neither deprive us of any of those things which are of chiefest excellency; nor bring upon us any of those evils, which are principally to be avoided. As for example, they do, nor cannot separate us from the love of God, as the Apostle witnesseth, in whose favor is life in death, and happiness in the greatest misery; yea rather, to those who use them well, they are testimonies and pledges of his love, seeing whom he loveth, he correcteth, and se ourgeth every son whom he receiveth. They do not extinguish nor diminish in us God's sanctifying and saving graces; but rather their heat is intended and increased, when as they approach and come nere unto this fire of afflictions. They do not make us more slack and negligent in the duties of God's service, in hearing the word, prayer, and all holy and religious exercises; yea rather the fire of afflictions is a chief help for the offering of those sacrifices; and if we be not sometimes warmed with the heat thereof, we quickly grow cold in our devotions, performing either no service unto God at all, or else with great carelessness, sloth, and negligence. Finally they do not at all hinder our heavenly happiness; but further hasten, and increase it. In which respect we may say of all afflictions, as one speaketh of persecution; whatsoever rageth against the name of Christ is tolerable, if it may be overcome; and if it cannot, it hasteneth the receiving of our glorious reward; for the faithful man in the end of his temp • rall evils, passeth into the fruition of his eternal good.

And as they do not deprive us of those chief blessings and benefits which are to be chiefly desired and esteemed: so th • y do not bring upon us those greatest and most capital evils which are principally to be feared and avoided. They do not impair our spiritual estate or make us worse; but contrariwise, bring more good to our souls, then hurt to our bodies; for as by them the outward man dec • yeth, the inward man is renewed daily; and as they are notable means to mortify the flesh, so also to make the spiritual man more strong and vigorous. They do not defile the faithful man with sin, nor make him in himself more vicious, & in his life and cōue • sation more lude & licentious; but rather serve as fire & files, to purge & scour him from the dross & rust of sin, as profitable corrections to reform him of his vices, as bridles to restrain him from running into licentious courses; and as hedges of thorns to keep him from pampring his flesh in the pastures of sinful pleasures: or if he be fallen into any sin, they are not encouragements heartening him to live and continue in it; yea rather they warn him from wickedness, when as he finds this gall and wormwood miugled with sinful delights; and serve as strong cords and cables to pull him out of the sink of sin, and to d • awe him unto God by unfeigned repentance. They do not subject us to the curse of the law, the wrath of God, the torments of hell, and everlasting condemnation: but rather they help to bring us to a sight of sin, and to a sense of our own misery, and so drive us out of our selves unto Christ, hungering after his righteousness & resting upon him by a lively faith for justification and salvation. The which being the only condition of the covenant of grace, we are assured by it, that we have our part in Christ his righteousness and obedience, and all the gracious promises of the Gospel made in him • and consequently that he hath freed us from the curse of the law, by being made a curse for us, appeased God's wrath, by satisfying his justice, and delivered us from hell and condemnation, by suffering the punishments which we had deserved. So that our afflictions are not unto us (as they are unto the wicked) the punishments of sin, and first beginnings of hell torments: but rather when we are thus judged, we are chastened of the Lord, that we might escape this hellish condemnation. They will not hurt us in the day of death, but by being inured to suffer them, death becometh much more tolerable, and we bid it welcome with far greater cherefulnesse: because we know that it will put an end unto all these earthly miseries. Neither will they cause any evil unto us in the day of judgment, seeing then we must answer for the evil which we have done, and not for the evil which we have suffered: but contrariwise if we have borne these afflictions in patience, and profited in grace by these corrections; then shall we receive the crown of our patience and for our short and momentary afflictions, a far most excellent and eternal weight of glory. Yea so far are they from plunging us into these intolerable & everlasting evils, that they do not subject to the greatest of those miseries which this life affordeth, for God sendeth them to try us, and not to destroy us, that they may purify us, and not bring us to utter perdition; for (as hath been shown) he suffereth us not to be tempted above our power, but still giveth a good issue unto the temptation; and though he cast us into this fiery furnace of afflictions, yet even when (like the bush appearing to Moses ) we seem to burn, we are not consumed: though he bring us into many miseries, yet he doth not suffer us to perish in them. For though great be the troubles of the righteous, yet the Lord delivereth him out of all; though for a time he seem to embondage them to afflictions, yet at last, the Lord redeemeth the souls of his servants, and none that trusteth in him shall perish. Though he seemeth to give them over to the cruelty of their enemies, yet he so continually protecteth and watcheth over thē with his power & providence, that they may always say with the Church, They have oftentimes afflicted me frō my youth but they could not prevail against me. The plowers have plowed upon my back and made long furrows: but the righteous Lord hath cut the cords of the wicked. And with the Apostle Paul; we are afflicted on every side, yet are we not in distress; in poverty, but not overcome of poverty; persecuted, but not forsaken; cast down, but we perish not. For though we be weak in our selves, yet are we strengthened with the power of God's might; though we are faint and feeble, and our enemies mighty and many, yet being built upon Christ the rock of our salvation, the gates and power of hell shall not prevail against us.

And thus it appeareth that the afflictions of the faithful do not hurt them, especially in those things which are chiefly pernicious: but I may add further, that it much hurteth them, not to be thus afflicted; that it is a miserable thing never to have been in misery; and a great unhappiness to have always enjoyed worldly happiness. For want of correction maketh us to become, like cockred children) contemptuous towards our heavenly Father, forgetful of his mercies, negligent in all duties which we owe unto him, dissolute and licentious in all our courses, secure in wickedness, and so wanton in following our own wills, that we are ready to be displeased, because nothing displeaseth us, and to grow foolishly discontented, because we have no cause of discontentment. To which purpose one saith well, that impunity is the mother of security, and negligence, the step-mother of virtue, the poison of religion, and mouth of holiness. For such is the corruption of our nature, that we never come to good, if we have free leave to be as bad as we will; neither is the bare commandment of our heavenly Father enough to make us yield simple obedience, unless it be strengthened and made powerful in our minds, both by rewards and punishments. And although virtue and goodness be in themselves so lovely and beautiful, that they are most worthy of entertainment, though they should come alone, having no other to solicit for them: yet are we so carnally poreblind & owl-sighted, and so wholly wedded to the things of this life, that we are not willing to admit them, unless we have the hire of some earthly reward. And so contrariwis • ; though sin be in it own nature so ugly and hateful, that we have great cause to abhor it, and flee such loathsome company, though nothing should discommend it, but it own deformity; yet doth our carnal appetite so transport us, that like filthy swine we would take delight to wallow our selves in this loathsome puddle; if we were not beaten out of it, with these rodds of correction, and made to forsake it with sense of pain.

CHAP. XVI.

That God advanceth the good of the faithful by their afflictions, and first as they are trials of their spiritual graces.

BVt if this be not sufficient to make us bear our afflictions with patience and comfort, because in them God neither intendeth us any harm, nor in effect bringeth by these evils any evil upon us, either in this life or the life to come: Let us now further consider that in all our crosses he aimeth at, and accordingly doth by them powerfully effect our good, being of such infinite wisdom, power, and goodness, that he can bring sweetness out of this gall, blessings out of these curses, and wholesome nourishment out of these deadly poisons. So the Apostle telleth us, that all things (and namely afflictions of which he there specially entreateth) work together for the best unto them that love God, even to them that are called of his purpose; and else where he saith, that the Lord giveth (not only a harmless, but also) a good issue to all our temptations: Thus the Lord himself affirmeth, that he brought the Israelites into the wilderness, where they endured much affliction, to humble them, and prove them, that he might do them good at their latter end. And the Church in the midst of her greatest calamities out of her own feeling and experience saith, that it is good for a man that he bear the yoke from his youth. And David for his own particular saith; It is good for me that I have been afflicted, that I might learn thy statutes. Yea, not only doth the Lord always advance by afflictions the spiritual and everlasting good of the faithful, but sometimes also turneth them to their greater benefit even in the things of this life; as we may see in the example of Joseph who was sold as a slave that he might be made a great commander, and lost his patrimony at home, that he might receive a much more la • ge inheritance in a strange country; and therefore he professeth that when his brethren intended evil against him, God disposed it to the good, not of himself alone, but of many others. And thus also Job by his afflictions was not only assured of heavenly glory, but also got endless • ame on earth, and was not alone enriched much more with God's spiritual graces, but also had a twofold increase in his worldly estate. Neither ought this to seem strange, that God through his infinite wisdom and power, should be able to bring happiness out of misery, comfort out of crosses, and so much good out of these afflictions, which both to the flesh and the world do seem so evil; seeing it is a familiar course with earthly Physicians, by medicines to make men weaker, that they may recover strength, and sicker for the present, that they may be more healthy ever after, and with Surgeons to cut, launch, scar and torment their Patients with torturing corrasiues, that they may cure their wounds, and give them perfect ease for the time to come.

But because the knowing and acknowledging of this point is the chief fountain of all true comfort and consolation, and the want of this assurance is the cause of all impatience, murmuring, and complaining; I will the more largely insist upon it; and will plainly prove, and by clear evidence of truth demonstrate, that in all our afflictions & chastisements, the Lord both intendeth our good, and also doth accordingly by his wisdom, power and providence, effect it and bring it to pass. To which purpose let us consider, that God by our afflictions intendeth, and powerfully worketh our good, both in respect of this life and the life to come. In this life we have much good by our afflictions whether we consider them as trials, or as fatherly chastisements and corrections.

Concerning the former we are to know, that the afflictions which we suffer are not always chastisements for our sins, but sometimes gracious trials wherewith God trieth and tempteth us for his own glory and our own good. And this may appear both by testimonies of Scriptures and by examples: For thus the Lord saith, that he led his people forty years in the Wilderness, for to humble them and prove them, to know what was in their heart, whether they would keep his commandments or no. So speaking of the remainder of his people, whom he did not utterly cut off in judgment, he saith by the Prophet Zacharias: I will bring that third part through the fire, and will fine them as silver is fined, and will try them as gold is tried. And the Apostle Peter comforting the faithful in their afflictions, would not have them astonished and dismayed with them; for though they were hot and fiery, yet they were but trials to prove, and in proving to purify them, that when they came to the touchstone, they might also be approved and allowed. Dearly beloved (saith he) think it not strange concerning the fiery trial, which is among you to prove you, as though some strange thing were come unto you: but rejoice, in as much as ye are partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and rejoice. So the Author of the book of Wisdom speaking of the afflictions of the faithful saith, that God proved them, and found them worthy for himself, as gold in the furnace hath he tried them, and received them as a burnt offering. And of this we have many examples in the Scriptures: For thus the Lord exercising Abraham with that great affliction of offering up his own Son even his Isaac, so dearly beloved, and the joy of his heart, is said herein not to have corrected Abraham for his sins, but only to have proved him, that his faith and obedience might be manifested and approved, to the glory of him who gave them, to his own comfort who had received them, and that he might be a notable example unto all the faithful who were to follow him. Thus the Lord tried Job that by his afflictions, his faith, affiance and patience might be manifested, and that it might appear to be a slander, which Satan laid to his charge; namely, that he served God for rewards, and not for love, to which purpose Job himself saith, God knoweth my way and trieth me, and I shall come forth like the gold. Thus also sometimes was David tried, not for the chastisement of his sin, but that his innocence and righteousness, faith and holiness, might be more manifest. Thou hast proved (saith he) and visited my heart in the night; thou hast tried me, and foundest nothing; for I was purposed that my mouth should not offend. So the whole Church speaking of her afflictions saith, Thou O God hast proved us, and hast tried us as silver is tried. Thou hast brought us into the snare and laid a strait chain upon our loins. But most plainly doth this appear in the example of our Savior, who being free from sin, was notwithstanding tempted and tried by Satan and the world, that his heavenly and divine virtues, and the infinite wisdom, power and goodness of his divine nature might appear.

Now that the Lord trieth the faithful by crosses and afflictions, not because he himself is ignorant of their estate and condition, and needeth these trials and experiments, that he may come to a more perfect knowledge of them; for, as the scriptures teach us, He knoweth all things, and there is nothing hid from him, he searcheth our hearts and reins, and understandeth our thoughts long before we think them. Yea as the Apostle saith, there is not any creature which is not manifest in his sight, but all things are naked and opened unto the eyes of him, with whom w • have to do: But God is said, after the manner of men, by these trials and afflictions to know us, when by them he discovereth and maketh known, both unto our selves and others, either his hidden graces, or our secret infirmities, of which before we were ignorant, or not so well assured. And thus he saith unto Abraham, now I know that thou fearest God, seeing for my sake thou hast not spared thine only Son; that is, by this trial I have made known and discovered thy faith and obedience, that I may have the glory, thou the comfort, and others the benefit of thine example. For otherwise, God himself knoweth all before he trieth them; and therefore Job placeth knowledge first, and trial after: He knoweth my way, and trieth me, and I shall come forth like the gold. And this trial of the faithful by afflictions is most necessary, for the rectifying, both of their own and others judgments in the true understanding of their estate and condition; For either we are so blinded with natural pride and self love, that we overcome our graces and good parts, thinking that we are strong, when we are weak and feeble, constant and courageous, when as we are cowardly and faint-hearted; invincible and fully assured in our faith and affiance, and that our patience is come to such perfection, that we can with joy and contentedness bear all, which God sendeth, when as we are full of doubting and infidelity, diffidence and distrust, impatience, murmuring and repining; like the Angel of the Church of Laodicea, who thought himself, rich and increased in goods, and needed nothing, when as he was wretched and miserable, poor, blind and naked; or like the Apostle Peter, who imagined that he was so furnished with faith, courage and love towards Christ, that though all the world should deny and forsake him, yet he would not, whereas he was so feeble, infirm and faint-hearted, that he was ready before any other to make this Apostasy in his outward profession: or contrariwise, when we are dejected with the sight of our natural infirmities, we are ready to make our estate desperate, to think that we are destitute of all grace, and unable to stand in the least temptation. And therefore the Lord bringeth us into these trials, that we may come to a true estimate of that which is in us, and neither ouerweene and magnify our gifts and good parts, to be thereby puffed up in pride, through a conceit of our own excellency; nor too much vilify and under value the gifts and graces which we have received of him, and so rob him of that glory and praise which is due unto him. So that as one saith of Christ's righteous judgments, so may I say of his trials, that he doth by them search and examine us, not so much that he may know how to judge justly, as that man himself may know that he is justly judged, his own heart & conscience approving his righteous sentence, according to that which is written: Their consciences also bearing witness, and their thoughts accusing one another or excusing: for so in like manner God trieth us, not that he may know us, but that we may know our selves, and may rightly conceive both of his graces and our own infirmities, that our own weakness may humble us, and his strength shining therein so much the more, when we are tried, may move us with greater ardency of affection to praise and magnify him. And this knowledge of our selves, arising from our afflictions is so profitable, that even the heathen Philosopher pronounceth him miserable who had never been in misery, because passing his life without an adversary, no man could know, no not he himself what was in him: for that we may attain unto this knowledge, it is needful that we have some experience what we are able to do, and this experience is not learned, unless we have been tried; In which respect magnanimious spirits rejoice no less in their afflictions, then valiant soldiers do in the wars.

So also the Lord by these trials doth make us known unto others, either discovering by them our graces or infirmities: For nothing is more common then to err grossly in our judgments, whilst we censure their virtues and good parts, we being easily deceived, either by their outward shows, because our weak and dull sight cannot pierce their secrets and inward parts; or by our own affections, according as we overmuch like, or dislike the parties of whom we judge • . And thus do we judge some to have little or none of God's saving graces, because they make no glorious show in their outward profession, that in truth do much exceed others, who by external florishes and formalities, have not on • y drawn from us excessive praises, but brought us into a kind of admiration of their virtue and excellency: Thus we judge some who are in their nature and disposition mild and gentle, to have little or no zeal of God's glory, or of the good of his Church; whereas herein they far exceed others, whom, being naturally hot and violent in their passions and affections, we admire as most fervent and zealous; though when they are brought to the trial, their natural affections & passions which gave so fair a blaze quickly going out (as not enduring long the heat of this fiery furnace, because they are but blazing straw, or crackling thorns, which are no sooner kindled then extinguished) do leave them scarce luke-warm in their chiefest heat. So we under-value some as cowardly, faint-hearted, and unable to bear anything for the name of Christ, because they are of a still and quiet disposition, yea it may be timorous, in respect of that sense which they have of their own natural frailty and weakness, who when they come to the fiery trial, do prove more constant and courageous then others, who by their great brags and confident speeches, have possessed us with an opinion of their undaunted magnanimity, and immovable constancy. Finally, we are apt to judge some destitute of all patience, because in their natural disposition they are inclined to anger and choller; when as coming to this touch-stone of trial, they bear with much more meekness and contentedness all their crosses and calamities, then others whose untried patience we have praised and extolled, whereas indeed they had never the true grace of patience, but some natural mildness and quietness, which though it made a glittering and golden show, yet (like drossy brass) it flieth all into fitters, when it is brought to be tried upon this anuile of afflictions. And therefore, that false shows and natural shadows, may not rob his substantial virtues and saving graces of their due esteem and deserved commendation, God bringeth all to the touch-stone, and by pu • ting all into the fiery furnace of tribulation, he maketh us easily to discern, his true golden gifts, from the counterfeit copper, and impure dross of our natural faculties and abilities, which through our ignorance we could never distinguish the one from the other.

Now the Lord thus trieth us with afflictions, first to make it known, whether we are true and sound Christians or no, endued▪ with his sanctifying & saving graces; or whether we deceive both our selves and others with shows and shadows only: and secondly, if we be sincere professors of religion, he trieth hereby, how much we have profited, what progress we have made, and how rich we are grown in these spiritual treasures. Concerning the former, our Savior hath taught us in the parable, that there are some hearers like unto the stony ground, who receive the seed of the word with joy and bring forth a fair green blade of an outward profession, but yet having no root in thenselves they endure but for a season, and when the hot sun of affliction and persecution ariseth and shineth upon them▪ they withe • and fall away. And therefore that these time serving hypocrites may be known & discerned from true professors and sincere Christians, he causeth this sun of tribulation to arise, that these may be tried and approved, and they discovered and rejected. We all make profession that we are the children of God, though many in truth remain still the servants of sin and slaves of Satan; and therefore the lord, like the eagle, taketh all his young eaglets, after that he hath for a time fed and nourished them in the nest of the Church, and maketh them to look upon the piercing beams of this sun of affliction; that he may discover and sever the bastard brood whose weak sight endureth not this blazing brightness, from those who being true bred are able to behold it with vndazeled eyes. We profess our selves to be gold fit for God's treasury, and pure corn meet for the graners of eternal blessedness: and yet there is among us more dross then gold, and more chaff then wheat: and therefore the Lord casteth us into the fiery furnace of affliction, that the pure metal may be tried and in trial purified, and the drossy substance may be severed, and in the separation burned and consumed: and fanneth and winnoweth us with the strong wind of tribulatiō, that the chaff may be blown away, and the pure corn remain for his own use. We profess our selves trees well planted by God's own hand in his garden of grace, and that we are houses fit for his own dwelling, which have a good ground and sure foundation, even the rock Jesus Christ: whereas in truth there are many plants of the devils setting, which have no other hold but the weak and short roots of carnal ends and worldly respects: which are there planted by Satan, to hinder the growth, to suck away the nourishment, and to shade and annoy, disorder and disgrace those fruitful and choice trees of God's own grafting; and many houses which are not built upon the rock Christ, but upon the sands of human inventions and traditions, upon the examples of their superiors, or their own good meaning and ungrounded superstition: and therefore the Lord causeth the winds to blow, and the tempestuous storms of trials and troubles to arise; that his own trees may be approved, and take the more deep rooting by how much the more they are tossed and shaken, and that those plants of Satan's setting may be overturned and rooted up, and maketh these boisterous blasts of trouble to blow, and these billows of temptations to beat upon these buildings, that the temples of his own erecting, for the habitation of his holy spirit, may by their standing in all these storms, approve the skill of the workmaster and the excellency of the work, and that these chappells of the devil, which being guilt with hypocrisy, make no less a show may be overturned and utterly ruinated, having no other foundation but the sandy respects of worldly vanities, which fail and sink when these waves of affliction d • e beat upon them. Finally we profess our selves to be soldiers in the Church militant fighting under the standard of the Lord of hosts, and we have in our baptism (as it were) taken our oath, received the press▪ money, and taken upon us the colors & cognizance of our great cammander and chief cap • aine Jesus Christ: And therefore the Lord suffereth Satan and the world to assault us with afflictions and persecution, to try us whether we be traitors, who upon the first encounter will join with the enemy or true-hearted soldiers, who will live and die in our Lord's quarrel; whether we be such cowards and dastards as will presently yield at the first on-set, though before we have made many brags of our strength and valor: or of such courageous and magnanimious spirits, as will not fly back one foot to save our lives. And this our Savior tried the young man in the Gospel, who though he seemed at the first sight, a great worthy of undaunted courage, yet when our Savior did but speak of those two enemies poverty and the cross, at the very naming of them he was discomfited and did run away▪

And as we are thus tried with afflictions whether we be true Christians and endued with any grace or no; so also thereby he showeth what progress we have made in christianity, and unto what measure of grace we have attained. For as when we are winnowed with the wind of afflictions every small blast is sufficient to separate & drive away the chaff from the wheat, so when a stronger gale bloweth, there is a second division made; for howsoever the weaker and stronger Christians remain together in the same Church and communion, as it were in the same floor and heap, yet when any strong blast of temptation bloweth, those that are weaker in grace like the lighter corn, shake, stagger and fly somewhat back, whereas the stronger are not moved, but keep their place, like the purer wheat and weightier grain, with great constancy and undaunted courage. And thus doth the Lord try our faith, and by these afflictions show us unto what degree and measure of assurance we have attained; for when it is weak and but of small growth, though we imagine with Peter, that we can walk unto Christ upon the deep waters, yet if but a small wave of affliction arise and come against us, we are through infidelity ready to sink and perish, if Christ did not catch hold of us; howsoever in self confidence and conceit we are ready to boast with him, that though all the world should forsake Christ, we will not: yet when we come to the trial, the voice of a poor damsel is enough to quell all our courage▪ and to make us shamefully fly back and forsake our master. But when we are come unto fullness of persuasion, then are we ready to say with Paul, unto those who dissuade us from bearing the cross which God layeth upon us; what do you weeping and breaking my heart, for I am ready not only to be bound, but also to suffer death for the name of Christ; and to profess with him in another place, that neither tribulation nor anguish, n • r persecution, nor famine, nor nakedness, nor peril, nor sword, nor death, nor devil shall be able to separate us from the love of God which is in Christ Jesus our Lord. So by this fiery trial appeareth the measure of our affiance; for when it is weak, then if God withdraw from us visible and outward means, and thrust us into some danger not showing us an evasion, nor putting a thread into our hands which may guide us out of this labyrinth▪ we are presently dismayed, and without courage or comfort, and be ready to think of unlawful means for our safety or deliverance; but when we have attained unto some high degree of confidence and affiance, then can we firmly rely our selves upon the power and providence of God, with comfort and assurance, as well when we are weak in secondary helps, as when we are strong; yea when in outward appearance we are destitute and abandoned of them, as when they guard and compass us about, offering upon all occasions their aide and assistance: neither do we only confess our confidence in God when as we are hedged in on all sides with God's blessings and benefits, but in our greatest miseries and extremities, in assured affiance, we a • e ready to cry out, with holy Job, though he kill me yet will I trust in him.

Thus also doth the Lord by these afflictions make trial of our love. And as the tender mother sometimes withdraweth and hideth her self from her child, to try how he will brook her absence, taketh again the things which she had given him to try his love and obedience; and upon fit occasion correcteth him, not only to mend him of his faults, but to make an experiment of his nature, how loving he is unto her: and if in all th • se trials he approveth himself, bewailing her absence, patien • lie parting with hi • delights for the love he beareth her, and increasing in love and fondness after his chastisement; it doth notably enlarge her affection towards her son; whom she now loveth▪ not only out of motherly duty, but with much comfort and delight: even so doth the Lord make trial of our love by withdrawing himself and his gifts, and by inflicting upon us his fatherly corrections; that our love and obedience being approved by experience, he may increase his favors towards us, and entirely love us with more pleasure. For to show our affection towards him, when being in prosperity we abound with his blessings, is no great matter; seeing we are hired thereunto with the wages of worldly benefits, and do therefore love God because we first love our selves, not for his own sake, but because of his gifts and rewards: but if our love continue in his wonted heat, when as God withdraweth this fuel of earthly plenty, and we embrace him with ardent affection, when (as it were) he stoppeth our wages, or resumeth into his hands that which formerly he bestowed on us: then will it plainly appear, that we love the giver, better then his gifts, and that we find cause enough in God himself to unite our hearts unto him, though all these bands of earthly blessings be broken or taken away. Yea if the fire of affliction do not lessen, but much intend and increase the heat of this our love, and no danger seem difficult into which God thrusteth us▪ no burden heavy which he layeth upon us; if (as it fared with Jacob being in love with Rahel ) many years miseries do seem but a few days because we suffer them for his sake; yea if we are glad being assaulted with these enemies, to endure many wounds, to receive many foils, and sustain much grief and labor, that by these trials we may show our affection, and that loves triumph may be more glorious, after it hath obtained victory over so great forces; there • are our hearts thoroughly warmed with this heavenly flame, and our love is strong yea (as the wise man speaketh) stronger then death, seeing these waters of worldly miseries cannot quench it, nor these floods of afflictions cool or drown it. And as the Lord by these afflictions showeth how great the measure of our love is towards him, so because the love of him and the world are quite contrary, he doth by the same means discover, how much we have profited in the contempt of the world, and are weaned in our affections frō doting vpō it. For as the grain of come which is full & ripe, & is no sooner touched with the flail but it presently flieth from the straw and empty ear, and if it be small and light is not beaten out, unless it be with much more difficulty, but if it be altogether empty and unripe it cannot with much thrashing be severed, but remaineth still in the straw, and is cast out or burnt with it: so those who adhere unto worldly delights like the corn to the chaff & care, if they be full of grace & ripe in godliness, are with the least touch of this flail of afflictions severed from the love of the world; and being united in their heart and affection unto God, they fly unto him; whereas if having begun to embrace virtue and holiness, they have made as yet but small progress, they are not weaned from these worldly vanities except they be much beaten with many crosses and calamities, but if they be quite empty of all grace and goodness, then do they in their heart and affections stick so inseparably fast unto the things of this life, that though they be never so much beaten with afflictions and tribulations, yet they cannot be disjoined and parted, and so are cast out and rejected of God, perishing together with these transitory evils, because they will not be divided from them. Finally God by these afflictions doth try the measure of our patience, obedience and humility; for where there is no passion and suffering, there is no place for patience; where there is no difficulty danger or burden to be undergone, there is no trial of obedience; and when God's will doth not cross ours, every man can show humility and submission; but then our patience is manifested and magnified, when being under heavy crosses and calamities, we bear them with meekness and cheerfulness, without any murmuring and repining; then are we truly obedient, when with the Apostle, we can serve the Lord with all modesty, & with many tears and temptations, in respect of the miseries which accompany our service, and the dangers which attend upon it; and (as elsewhere he saith) when we can hold on a constant course in godliness and righteousness, and in all things approve our selves as the servants of God, In much patience, in afflictions, in necessities, in distresses, in stripes, in prisons, in tumults, in labors, by watchings, by fastings, &c. by honor & dishonor, by evil report and good report, &c. then is our humility shown and approved, when in our greatest distress and danger, we can say with David, Behold here am I, let him do to me as seemeth good in his eyes, and with our Savior Christ, not my will but thine be done. In a word all sanctifying and saving graces, both in their truth and measure, are much better tried and known, in the time of trouble and affliction, then when they are enfolded and wrapped up in the rich furniture of plenty and abundance. For as the stars do not appear in the day time; but shine most brightly in the darkest night; so these glorious stars of God's saving graces, which were hardly discerned in the day of prosperity and worldly happiness, do shine clearly, and (as it were) in their full strength, in the dark night of troubles and afflictions. And as in Maisteries, men healthful, strong, and of good habitude and proportion of limbs, do not plainly appear so to be, when having their garments on, they come marching in all their bravery, but when they have stripped themselves, and appear naked on the Theater; then are the beholders most wrapped with admiration, when nothing shadoweth or hideth the excellent proportion and strong making of all their parts and limbs: even so the inward graces and good parts of a Christian, are not so well discerned when the ornaments of prosperity, the riches, honors and delights of this life do shade and cover them, but when they are stripped of all, and are with Job brought to the theater to contend and strive with the adversaries of our salvation, that they obtaining the victory, may be crowned with the garland of glory and happiness; then all veils and shadows being taken away, the gifts and graces received from God do appear in their naked beauty, and then are the behoulders ravished, when they view their worth and excellency, which were neither discerned nor regarded whilst they were hid and covered.

And thus the Lord trieth, and by trial discovereth, both his gifts and the measure of them; chiefly and principally for his own glory from whom we have received them: for as the art of the shipwright appeareth when the ship brooketh all weathers, continueth firm and strong in all storms and tempests, and say leth well with all winds and in every sea; and as the cutlers and armorours skill is made manifest, not whilst the sword hangeth by the side in a velvet scabbard; or whilst the armor is clean kept and well oiled in the armory; but when the one is tried in fight, or by smiting the anuile or bar of iron; and the other in the field with the caliuer or musket shot: so these works of God's spirit, these sanctifying and saving graces, do then most commend their workmaster, when they come to be tried in this sea of miseries, and with these bullets of temptation; for if they then hold out, and neither leak nor sink, and being neither pierced, nor much battered, do preserve us from all outward violence in this combat against our spiritual enemies, then the wisdom and skill, power and bounty of God, who both made and gave them, doth clearly shine and manifestly appear. And as the Lord the donor of these gifts and graces is glorified in the trial of them, so we the owners, coming by these means to the knowledge and sight of them, have in our selves much more joy and comfort, and are more highly valued and esteemed in others judgments, when these rich treasures and invaluable Jewels of God's saving graces are discovered unto them: which if they were not thus tried would be obscured, and lie hid both to them and us. To this purpose one saith▪ that to be always in a prosperous estate: and to pass all a man's time without any vexation of mind, is to remain ignorant of the one half of nature and human affairs: thou mayest be a man of magnanimious spirit, but how shall I know it, if thou never have occasion to show thy virtue? thou comest into the theater to strive for masteries: but there cometh no adversary to contend with thee, thou mayest well have the prize, but not the victory. And again; how shall I know with what patienco thou canst bear poverty, if thou doest always abound in riches? how shall I discern what heart and courage thou hast to endure shame, infamy, and popular hatred, if thou wax old in vulger applauses, & the stream of their favors flow unto thy grave? how shall I know with what constancy and contentedness thou couldest sustain the loss of thy children, if all, which have been borne unto thee, are still in thy sight? well may I hear thee whilst thou art comforting others: but then only I truly see and discern thee, when thou givest comfort unto thyself, and commandest thy griefs to avoid thy presence. He that would know the skill of the Pilate must not look on him lying quietly on his bed in a safe port: nor sailing in a fair sea, with a prosperous wind: but when he is in the midst of syrts and sands, tossed & endangered with boisterous storms and cruel tempests, then to quit his ship and self out of these perils, and to bring it safe into the wished haven, argueth the greatness of his skill, and gaineth him the reputation of a cunning mariner. The prowess, fortitude, and undaunted courage of a soldier is not discerned whilst he securely resteth in the garrison without fear of foe: but in the fight and skirmish, when as he is in the throng of enemies, beset with dangers; and (as one saith) his strength is more approved, who fighting is not vanquished; than his, who is not at all assaulted: and whereas untried valor is very doubtful and questionable, that fort • tude is most assured which overcometh in all encounters: So the sweet odour of the precious ointment, whilst it is kept in the glass, safe and close, is scarcely scented; but being stirred and poured out, it perfumeth all the room, and is highly commended of all that have the benefit of this fragrant smell. The gold is accounted (of those who judge by outward appearance) base and of small worth, whilst it lieth in the oar, but when it is purified in the fiery furnace, and tried by the touchstone, then is it valued and esteemed. And therefore the Lord bringeth us into a sea of miseries, and tosseth us with the tempest of temptations, that by well acquitting our selves in these perils, our skill, wherewith he hath endued us, may be manifested and approved. He suffereth us not in this Christian warfare to lie at ease in garrison, but bringeth us into the field, and suffereth many and strong enemies to encounter us; that demeaning our selves manfully in this fight, he our grand captain may have the chief glory, & we that due approbatiō & praise, which of right belongeth to our courage and fortitude. He will not let the sweet ointmēt of his spiritual graces to be kept close, & so to become unprofitable both to our selves and others, but rather battereth and breaketh these glassie and • arthen vessels of our bodies, that they may send out a sweet perfume to the great comfort of others and joy of our own hearts. Finally, he will not suffer us to lie in the oar of our earthly corruptions, but casteth us into the fiery furnace, that being purified from our dross, we may be approved in the touch, and be esteemed and prized, as well befitteth our worth and value, according to that of the Proverbs: As the fining pot for silver, and the furnace for gold: so the Lord trieth the hearts.

Yea the Lord thus trieth us, not only for the discovery of his graces to his glory and our comfort; but also of our infirmities and corruptions, for our humiliation, and others instruction. For naturally we have an overweening opinion of our own worth, an high conceit of our own gifts; and presume too much upon our own strength; and like fresh-water soldiers we think our selves, before we come into the field, so strong and valorous, that no enemy is able to withstand us: whereas contrariwise there oftentimes lieth hid in us much infirmity and weakness, many imperfections, and such a huge mass of gross corruptions, that no sooner are we assaulted, but we presently yield or run away; or if we stand to it, we are either foiled by our enemies, or taken captive, and led away in the fetters of sin; showing our impatiency and murmuring against our ground, captain who by his providence hath brought us into this fight. Now to be thus conceited of our abilities, is exceeding dangerous and pernicious; for it puffeth us up with pride, it maketh us to rest and rely upon the broken •• ffer of our own strength, and not upon the Lord afflicta •••• ; it maketh us negligent and cold in prayer for help and succor from God, and in praises and thanksgiving, when he hath supported us. And therefore the Lord; to prevent these great mischiefs, bringeth us into the field to be encountered by our spiritual enemies; and as he sometimes strengtheneth us with the power of his might, that he may have glory, and we comfort, and encouragement by the victory: so sometimes he leaveth us to our weak abilities, & suffereth us to receive many foils and wounds; that we may be truly humbled in the sight of our infirmities, flee out of our selves, as wholly distrusting in our own strength, crave his aide and assistance, and that having obtained it, and with it victory over our spiritual enemies, we may not rob him of his glory by attributing any part of the praise unto our selves, but ascribe all the honor unto him only; by whose power alone we know that • e have overcome, seeing we find by experience that we are in our selves so weak and impotent, that when we are left unto our own strength, we are in every small temptation easily overcome. An example whereof we have in Job, who was no sooner left of God in that grievous conflict of affliction, but he curseth the day of his birth, repineth against God's providence, and is ready to utter blasphemies against his justice; and no sooner again is he supported by God's assisting spirit, but he is humbled in the sight of his infirmities, giveth glory to God, and easily overcometh all those temptations, which formerly finding him in his natural weakness, did with greater ease give him the foil. And thus also the Lord tried the people of Israel at the waters of Meribah, when as leaving them to the frowardness of their own disposition, they presently forga • e what great things he had done for them, and began to murmur and repine against his providence. And the Apostle Peter likewise was thus tried by God, that being foiled after all his brags, with the voice of a silly Damsel, he might be humbled in the sense of his infirmity, boast no more of his own strength, and that overcoming afterwards in far more dangerous conflicts, he might ascribe nothing to himself, but give the whole glory unto God, by whose might alone he obtained victory.

CHAP. XVII.

That the former consideration, to wit, that our crosses are trials of God's graces in us, may much comfort us in all our afflictions.

ANd thus have I shown that our afflictions are not always chastisements for our sins, but sometimes gracious trials, whereby God trieth us as children, what and how much we have profited in his saving graces, that hereby he may be glorified, and we comforted in the manifestation of them; as also with what infirmities and corruptions we are still stained, that we may be humbled in the sight thereof, and labor after more grace, and the merciful assistance of God's holy spirit. Now this consideration may justly move us to bear all our crosses and afflictions, not only with patience and humility, but also with thanksgiving and spiritual rejoicing: first, because God is glorified in the manifestation of his graces bestowed upon us by these trials of affliction; and nothing ought to seem two difficult and dangerous to be attempted, nothing too grievous and heavy to be borne or suffered, if it tend to the furthering and advancing of his glory, which is the supreme end of all things, and the chief mark at which we must aim in all that we do or suffer.

Secondly, because hereby we may gather assurance, that we are God's children and of the household of faith; for the Lord trieth and in crying purifieth us, that we may be vessels of glory, chosen for his own use, according to his word by the Prophet; Behold I have fined, thee but not as silver, I have chosen thee in the furnace of affliction. So the Psalmist saith, that God will try the righteous; but the wicked man, and he that loveth iniquity, doth his soul hate. And therefore as they with Ahaz refuse to make trial of his mercy, goodness and truth of his promises, that they may rest and rely upon him; so he will not try them, but giveth them over to be • emp • e • and carried headlong by Satan into all evil, that when the measure of their sin and iniquity is full, he may power out upon them the full viols of his wrath, and (as it followeth in the psalm) they rain upon these wicked 〈◊〉 s •• res, fire and brimstone, and stormy tempest; that this may be the portion of their cup. And hence it is that the son of Sirach willeth us, to bear with alacrity all afflictions which God layeth upon us, because it is a sign when we are thus tried that we are accepted. Whatsoever is brought upon thee (saith he) take cheerfully, and be patient when thou art changed to a low estate: For gold is tried in the fire, and acceptable men in the furnace of adversity. And the Apostle James persuadeth us to count it exceeding joy when we fall into diverse temptations; because they are but the trials of our faith, which work patience, & after it is begun, do bring it to perfectiō.

Yea but how shall we know that our afflictions are trials, and not either punishments or chastisements for our sins▪ I answer, that 〈◊〉 may be assured that they are not punishments, when by then we are purified from our dross, and shine gloriously in the sight of God and men, through the brightness of those sanctifying and saving graces which are manifested by them; & when we are not overthrown in the conflict, and moved by these sharp encounters▪ to rep •••• and murmur against God, who hath pressed us to this warfare, but do show our Christian courage, valor and magnanimious fortitude, in withstanding and overcoming all these assaults. And further we may know them to be trials & not chastisements, when we have effectually profited by them, truly humbled our selves, unfeignedly repented of our sins, and earnestly by prayer have sought reconciliation from God, and freedom from those afflictions, and yet notwithstanding, after all this, we still remain under the burden without finding any ease: for then we may be assured that God doth not correct faults already amended, but rather useth these crosses as trials for the manifestation of his graces, to his own glory, and our spiritual good, as hath been shown. But whether they be trials of God's gifts, or chastisements for sins, we have no cause of impatience or excessive sorrow▪ yea rather in both respects there is great cause of joy and gladness, to which purpose one saith; let the righteous man rejoice in his troubles and afflictions; because he is either proved if he be just; or amended if he be a sinner: But let them break their hearts with grief, whom the stripes of this divine hand do torment, but not correct and make better; let them justly fear future punishments, who have contemned, and not profited by these present remedies of our gracious father.

Thirdly, we have just cause to rejoice in these trials, because they have always a good issue, and tend to our great profit and benefit, both in this life and the life to come: For howsoever, it is the end of wicked men, who are the instruments and inferior means, to bring these crosses upon us, that they may satisfy their malice and cruelty in doing us▪ hurt and mischief▪ and though Satan's end in setting them on, be to bring us into these evils▪ that we may sin in il-bearing them, or in ridding our selves out of them by wicked means; and so be brought into the estate of condemnation, and pass out of these temporary miseries into everlasting torments: yet God doth not propound these ends unto his trials: for he tempteth no man with evil, as the Apost speaketh: but he thus trieth us, that he may do us good in the latter end (as himself speaketh) & that the trial of our faith being much more precious than gold that perisheth▪ (though it be tried by the fire) may be found unto our praise, honor and glory, at the appearing of Jesus Christ. He trieth us, that being in this trial approved, we may receive after our conflict and victory the crown of blessedness and eternal glory. In regard whereof the Lord exhorteth the angel of the Church of Smyrna to fear none of those things which he should suffer, because he was but tried with these tribulations, that continuing faithful unto the death, he might bestow upon him the crown of life. So the author of the book of Wisdom saith, that the faithful having been a little chastised shall be greatly rewarded; for God proveth them and findeth them worthy for himself; as the gold in the furnace hath he tried them, and received them as a burnt offering: And Job out of his own experience saith: He knoweth my way and trieth me, and I shall come forth like the gold. In respect of which happy issue given by the Lord unto all our trials, we have just cause to bear them all with patience and comfort, with joy and thanksgiving. For if we be not counterfeit mettaile, but good gold, why should we fear the furnace of affliction, seeing it will not consume us like straw or chaff, but only try us, and in trying purify us; that coming to the touchstone we may be approved, and so be reserved forever in God's treasury of blessedness? If we be good grapes, why do we fear the press of tribulation, which will not destroy us, but bring us to perfection, making us fit wine for God's own use? If we be good whea • e, why should we be grieved to come under the flayle or fan, seeing it will not hurt us, but only separate and cleanse us from the straw and chaff, that we may be laid up for God's own store in the graners of heavenly happiness? Finally, if we be God's soldiers in the Church militant, why should we not with joy and Christian courage skirmish with the world assaulting us daily with troubles and afflictions, seeing by this conflict our valor is tried, that being approved it may be crowned; and we assured of God's continual assistance, which will defend us in the fight, and in the end give us victory? Let us therefore leave fear and horror, murmuring and repining, to false dissemblers and faithless men, to whom alone these miseries are hurtful and dangerous. Let counterfeit and drossy Christians fear the fiery trial, seeing in it they are sure to be consumed. Let hypocrites, which like fair green leaves make a goodly show, but yield no sweet juice of holiness, fear the winepress and vintage, because their pressing will bring no profit, but they shall be cast away or trodden under foot: let the chaff and straw fear the flayle and fan, because being thereby separated from the good wheat, they shall be either burnt with fire▪ or cast upon the dung-hill. Let dastards & cowards, traitors and enemies, tremble and grieve, when they are encountered by afflictions, seeing in this fight they are led captive of sin, and afterwards forever imbondaged in the prison of hell and destruction. As for God's faithful ones, let them endure all these trials with patience, comfort and rejoicing; seeing they do by exercising, manifest God's graces, that he may be glorified in his gifts, and his gifts crowned in them.

Yea wilt thou say, but my afflictions are great, and my strength small; so that in my trials I show so many infirmities and corruptions, that he who trieth me will never approve me. Fond man, dost thou think that the Gold-smith hath skill enough so to proportion the heat of the fire to the mettaile, that it may be purified and not consumed; and canst thou imagine that the Lord knoweth not how to fit his trials to thy strength? Or if he have knowledge and wisdom enough, canst thou doubt of his will, seeing he hath bound himself by a most gracious promise, that he will not suffer us to be tempted or tried above our power and strength, but will give a good issue with the temptation? Yea, but in the mean time thou art pressed with such an heavy weight, that thou bewrayest thine infirmities and corruptions. And happily it is necessary and profitable for thee so to do, that by this trial thou mightest come to the sight and sense of these corruptions and imperfections which before were in thee, though hidden and unknown, to the end, that now beholding them, thou mayest be truly humbled, brought to unfeigned repentance, and to an hearty endeavor in all, using all good means to be cleansed and freed from them. And thus it is necessary that the dross of our corruptions should be discerned, that it may be purged away, and we purified; and that our secret diseases should be discovered, that we might be cured and freed from them. It may be also, that the Lord letteth thee bewray in these trials of afflictions, thy lesser corruptions of immoderate grief and impatiency, to free thee from such sins as are much more heinous and enormious; as from pride, selfloue, and carnal confidence, whereby we rob God of his glory to magnify our selves, and our souls of all sound comfort, seeing our greatest strength being weakness and impotency, must needs fail us when we most rely upon it. In wonderful mercy and love therefore doth the Lord deal with thee, if by these trials he causeth thee to bewray thy smaller infirmities, that he may free thee from grosser sins, mortify thy hellish pride, and decke thee with that excellent ornament of humility; taking away all self confidence in thine own strength, do cause thee with full affiance to rest upon him, who will never fail those who trust in him.

Finally, we have just cause to bear our greatest afflictions with patience, comfort and rejoicing, if we consider that God doth proportionate our trials, according to our strength, and the measure of grace which he hath bestowed upon us; for hereupon it will follow, that if our crosses be exceeding great, then also we abound in virtue, grace and spiritual strength; if the huge water-floods of affliction do arise and swell so high, that they drown and over-flow the high towers, and losty turrets of human strength; then shall our spiritual graces (like those in the Ark) arise and mount up with them, triumphing over these seas of misery with comfort and rejoicing, which overwhelm and drown others, who stick fast unto earthly helps, with sorrow and heaviness. Neither is it to be imagined, that the Lord who best knoweth our strength, because he made us, and hath approved his infinite love towards us, because he hath with so inestimable a price redeemed us, will in trying destroy us, or lay upon us a burden which will overwhelm us; yea rather we may assure our selves, that where he hath laid the heaviest load, there he hath given the greatest strength, and where there is abundance of afflictions, there he bestoweth abundance of patience, faith and other graces, whereby they may be enabled to bear and overcome them. We see that the wise commander employeth his soldiers, according to that opinion which he hath of their worth and valor; and when he hath some dangerous and hie exploit to be achieved, he doeth not make choice of fresh-water and white-liuerd soldiers, but of such as are of most magnanimious spirits, and fullest of courage, valor and approved fortitude.

The discreet School-master doth give the longest and hardest lessons to be learned, not unto those who are of smallest capacity and dullest conceit; but unto their best scholars, who are of ripest wit and readiest apprehension. The skillful armoure • • oth not try common armor with musket-shot, for so he should by trial spoil it, and with his pains loose the reputation of his cunning; but first he is assured that he hath made it high proof, and then he trieth it with these piercing bullets. And finally, the wise lapidary bringeth not his tender crystal, or softer stones, to be tried by the stithy and hammer, but the hard Adamant which will rather bruise the iron and steel, then be broken by their blows. And therefore, if there be this wisdom and care to be found in men, let us certainly conclude that the Lord, infinite in wisdom and love, doth much more fit his trials to the strength of his children, whose good & well-fare he so much tendereth, choosing out his most valorous soldiers, for the strongest encounters, his best scholars, for the hardest lessons, his choicest armors for the highest proof, and hammering none upon the Anvil of afflictions, but such as he hath made of adamantine hardness, to bear without breaking all these blows.

Thus Abraham, the father of the faithful, having attained unto fullness of persuasion & assurance, was exercised with the strongest temptation, even the sacrificing of his dear Isaac with his own hands. And Job, the iustest man upon the earth, and endued with greatest patience, was accordingly tried with the greatest afflictions, and as it were cast into the fiery furnace by the Tyrant Satan, being heat seven times hotter, then for other ordinary men. Thus David, a man according to God's own heart, excelling all others in piety and religion, had answerably an exceeding mass and multitude of afflictions, laid upon him for the trial of his graces. And the Apostle Paul, abounding in the riches of God's spiritual gifts, and going beyond all the rest of his rank, in care and labors for the glory of God, and good of his Church, did as far exceed them all in crosses and trials. And as those are assaulted with the strongest forces, who 〈…〉 ue greatest valor and fortitude bestowed upon them; so those who are weak in God's saving graces, do answerably sustain weak encounters, as we may see in the example of the Jews, whom God, saith he, had fined, but not as silver; because having in them more dross of corruption, then pure mettaile of grace and virtue, they would have been consumed in this fiery trial.

And finally where there is no grace or goodness, there may well be inflicted deserved punishments of sin, but no trial in this conflict of afflictions. Neither may we think that those who are not exercised with these crosses, are more highly in God's favor then other men, seeing the Apostle telleth us, that God scourgeth every son whom he receiveth, and they who are exempted from these corrections, of which all are partakers, are bastards and not sons. Nor may we imagine that our wise Commander in love spareth these men whom he never calleth out to the fight; but rather rejecteth and excludeth them out of his campe, the Church militant; either because he knoweth them to be such dastardly Cowards, as will flee from, or yield to the weakest enemies; or such rebels and traitors, as either professedly or in their hearts join with Satan, and the world, against him and his holy army. And this the heathen man discerned by the light of nature; When (saith he) thou shalt see men which are good and acceptable unto God, take pains, sweat and labor against the hill with great difficulty; and contrariwise, wicked men playing the wantons, and wallowing in delights: think with thyself that even we are delighted in the modesty of sons, and in the licentiousness of slaves; and that they by a stricter discipline are kept in good order, whilst the audacious boldness of these is nourished, and then know that God taketh the same course, for he doth not cocker him that is good, but by trying and hardening he fitteth him for himself.

When therefore we are exercised with great and grievous afflictions, let us not murmur and repine against him that inflicted them, as though some great evil had befallen us; but let us bear all with patience and comfort, yea with joy and thankfulness: For so we may assure our selves, that as we much glorify God by our sufferings, so by these trials he vouchsafeth unto us treble honor; for first he honoreth us by enriching us with his graces, and then by trying of them, whilst thereby their worth and excellency is manifested unto all that behold us in these conflicts. And lastly, he will honor us by crowning his graces in us, when as by trial they are approved: Even as the skillful Armourer, first graceth his armor by good workmanship, then by bringing it to the proof; and lastly by causing it to be employed in the Princes service; or as the General honoreth the soldier, first, by training him to the wars, and making him expert in all feats of chiualry, then by giving him a place of employment fit for his gifts and good parts; and finally by rewarding and crowning his victories, causing him to sit with himself in his chariot of triumph.

As therefore the valiant soldier murmureth not against his Captain, when having an high opinion of his worth and magnanimious fortitude, he appointeth him to high attempts and services, full of danger and difficulty, but accounteth himself much honored, in that he thinketh him worthy of such employments: and contrariwise, thinking his valor and abilities vnderualued, is full of discontent, if he should be appointed unto base and easy services, which any coward or fresh-water soldier could achieve without difficulty or danger: So, much less have we any cause of repining, when our great Commander, who best knoweth our abilities, doth employ us in services of an high nature; yea rather we have cause of thanksgiving and rejoicing, seeing he hath first honored us with gifts fit for these attempts, and now honoreth us by giving us opportunity of employing them, and approving them in the trial, and will hereafter crown us with victory; neither doth any of his soldiers perish in their magnanimious attempts, seeing he protecteth them in all dangers, and never matcheth them with any enemy, but such as he enableth them to overcome. Thus also the courageous champion, or expert and strong wrastler, think themselves much graced, when as fit adversaries are matched with them, and being thus fitted provoke them, with whom they contend, to do their best, and use all their skill; that so they likewise may have the better opportunity to show all their courage and cunning, and obtain the greater glory and praise, after they have got the victory: and contrariwise, hold themselves much disparaged in their honor and esteem, when they are called to contend with such an adversary, as is contemptible through weakness and want of skill; or else with such an one, as being of some ability, doth but daily with them; because it is a disgraceful combat and contention, where there is no grace or honor occurring unto him who obtaineth the victory.

Thus the learned scholar taketh great delight when he is posed in high and difficult questions, according to the measure of his knowledge & gifts, that he may approve his sufficiency both to his master & fellows: and contrariwise, thinketh himself wronged & disreputed, if having read the best Authors, he be examined in the first rudiments of Grammar, or in the A. b. c. And finally, thus the hardest Adamant is most commended, when it is tried with the hammer and Anvil; but much disgraced in the esteem of all, if he who oweth it, will try it no otherwise then with the blow of a cudgel: And so in like manner we are much honored by God, when having received from him many and great virtues, he doth also bring us into great and many trials; seeing as our virtue and strength are fitted, according to the power of our enemies which do encounter us, so shall our crown be fitted to our graces, and the glory of our crown to the greatness of the victory.

But on the other side, we have just cause of mourning and discontent, if we be never exercised with any trials, seeing it is a sign that the Lord esteemeth us, to be at the best, such weaklings as are fit to bear nothing; or men utterly destitute of all grace and goodness, and therefore cassiereth us out of his campe the Church militant, as being utterly unworthy to fight his battles, or to do him any service. So one saith, that a Soldier is in all his bravery, when being in his armor he marcheth valiantly; but is contemptible, when he idly sitteth still, having no exercise for his virtue, whereby he might be known unto himself or others, then he wanteth praises, he wanteth rewards, and therefore those dangers are not to be shunned as hurtful which bring rewards with them. Yea rather, he is miserable in his felicity, who never was thought worthy to wrestle with miseries, by which contention honor is obtained. Yea even the heathen man could say, that whom God loveth & approveth, them he hardeneth, trieth and exerciseth; but whom he seemeth to cocker and spare, he reserveth them as effeminate cowards for the evils to come.

CHAP. XVIII.

That God useth our afflictions as an effectual means to further our conversion.

BY that which hath been said it may plainly appear, that God showeth in the afflictions of the faithful his great mercy and love towards him, as they are trials: Now according to my order propounded, we are to show, that the Lord manifesteth the like mercy and love and these crosses, as they are fatherly▪ chastisements in corrections; for the clearing whereof we are to know, that in all our afflictions thus considered, the Lord intendeth and accordingly powerfully effecteth the good and benefit of his children, and that both spiritual and also earthly. The Lord by these crosses and calamities which he sendeth, much advanceth our spiritual good, in that he ordinarily useth them as powerful helps and means, for the furthering of both our effectual calling, and sound conversion, and also our sanctification and regeneration. For, whereas naturally God's elect do in their hearts and affections adhere unto the world and the things of this life, like the good grain to the chaff and straw, and, if they were not severed, would perish with them; the Lord by these crosles doth wean them from these earthly vanities, and with the flail and fan of afflictions doth make a separation between them, choosing, culling, and setting apart his Elect for his own service, that they may be saved, and leaving the rest like light and refuse corn, to adhere still unto their carnal delights, till they perish in them. Whereas (like young Prodigals) whilst we have the world at will, we run away from our heavenly Father, and abuse the portion of his gifts in wanton and riotous courses, to his dishonor, and our own utter ruin & destruction: When we are brought into misery and affliction, and desire, at least, to comfort and relieve our selves with the husks and swill of worldly and carnal pleasures, but cannot have them, then are we brought to make a stand in our former loose courses, and begin to think of returning to our Father.

And this purpose of God, in afflicting his loose and dissolute children, that he may convert and turn them from their wicked ways unto himself, he doth notably set forth unto us in the Prophecy of Hosea: I will go (saith he) and return to my place, (that is I will withdraw all the signs and testimonies of my love and favor from them) til they acknowledge their fault and seek me: In their affliction they will seek me diligently, the which was accordingly verified in the event, as he showeth in the next words, where he bringeth them in speaking thus in their afflctions. Come and let us return to the Lord, for he hath spoiled, and he will heal us, he hath wounded us, and he will bind us up; after two days will he receive us, and in the third day he will raise us up, and we shall live in his sight. So the Lord saith by the Prophet Isaiah, that when he had brought upon • is people Israel a common destruction for their sins, and had reserved and pulled out of those miseries, some few of many, like the remainder of the grapes after the vintage, and of the oliues after the tree is shaken, then should a man look to his Maker, and his eyes should have respect to the holy one of Israel. And in this regard the Psalmist out of a spiritual charity towards his enemies, preferring their eternal salvation before their worldly estate, prayeth thus in their behalf: Fill their faces with shame, that they may seek thy name, O Lord. For it fareth with us as it doth with foolish children; for if our heavenly Father should continually cocker us, and never cross us of our wills and earthly desires, we would in wantonness and insolency forget and neglect him, casting his Commandments with proud contempt behind our backs; whereas when he intermixeth severity with love, frowns with smiles, and chastisements with his benefits, then no sooner doth he estrange himself from us, abusing our liberty to licentiousness, and his gifts to his dishonor, but we presently return, labor to amend our former errors, and seek his face and favor, with the continuance or renewing of his blessings and benefits. To this purpose one saith, that God almighty doth two ways wound those whom he purposeth to save and cure; for sometimes he smiteth the flesh, and mollifieth the heart with his sear, he woundeth us that he may recall us, (when we go astray) into the way of salvation, and outwardly afflicteth our bodies, that our souls may inwardly live &c. He killeth that he may quicken them, and hurteth that he may heal them: for therefore he inflicteth external stripes, that he may inwardly cure their wounds of wickedness. And sometimes ceasing to scourge us outwardly, he doth inwardly afflict us in soul and spirit, correcting and crossing the hardness of our hearts with it own desires, and unruly passions; but by wounding he healeth them, whilst piercing them with the dart of his fear, he enlighteneth them with the understanding and knowledge of the right way, &c.

An example hereof we have in the Israelites of whom the psalmist saith, that when the Lord slew them, they sought him, and they returned and inquired early after God, &c. And the Prophet Isaiah saith thus of them; O Lord in trouble they have visited thee, they have poured out a prayer when thy chastening was upon them. And this is usual to be observed in the history of the Judges and Kings, that when this people abounded in worldly prosperity, they forsook the Lord and served idols; but when he afflicted them sharply for such apostasy, then they were brought to a sight of their sins, they turned unto the Lord, and repented and humbled themselves before him. Thus the Ninevites, who by their sins, committed in their prosperity, deserved an universal destruction, when God threatened his judgments against them, turned unto the Lord with fasting, weeping and prayer. So Manasseh, who in his flourishing estate had forsaken the Lord, when he was in tribulation prayed to the Lord his God, and humbled himself greatly before the God of his fathers. And Saul, who raged against God's Saints, when he was thrown down to the earth and deprived of his sight, he doth in the time of his blindness, seek and find the Lord, who ran away from him whilst he had the use of his eyes, when blinded inwardly with an ignorant zeal, he thought to approach nearest unto him. To this purpose one saith, that God hath chosen them whom the world despiseth, because commonly when men are contemned of the world they come hereby to the sight and knowledge of themselves. He that left his father, and spent his portion in riotous courses, returned unto him when he was pinched with hunger, and if he had not hungered he had not returned, for when he felt the want of earthly things, then he began to think of his spiritual losses. So when those who had oxen, farms, and wives, refused being invited to come to the supper; the poor, weak, blind and lame became willing guests at the first call, because those who are impotent and despised in the world do so much the more cheerfully hear the word of God, because they have no earthly delights to distract and hinder them. Besides, the flesh which is as a notable pull-back, hindereth our conversion and turning unto God, whilst we enjoy the world at will, and prosper in our evil courses, doth give way unto the part regenerate, when it is pinched with crosses and afflictions, that it may by this means be freed from present smart, and as the resty horse, or the refractory and sturdy ox, do not only, not draw themselves, but also pull back and hinder their yoke-fellow, gauling and hurting them with their struggling and striving; but when they feel the smart of the whip, or the prick of the goad, they go on forward, and help in the draught: so our flesh and unregenerate part, doth hinder the spiritual man in all religious courses, gauling and vexing it, when it would go forward in the ways of godliness; but when it is whipped and pricked for this reluctance and backwardness, to be freed from pain, it is content to yield to an outward reformation, to turn unto God, and to perform that service unto him, in formality and hypocrisy, which the regenerate part performeth in sincerity and truth. Yea it self alone is ready to make a feigned conversion, to avoid smart and punishment, even when there is no dram of God's spirit to help it forward, merely out of self love, and not the true love of God: as we may see in the feigned humiliation of Ahas, when he heard God's judgments denounced against him: how much rather therefore will these afflictions drive a man unto God, when besides these pricks and goads in the sides of the flesh, the spiritual part doth drag him forward.

But this will better appear if we consider the means of our conversion. The first and chief whereof is the saving hearing of God's word, of which as the spirit of God is the principal cause, seeing he boareth the eat, and openeth the heart, that we may attend unto it and receive it; so an especial means which he useth for the fitting and preparing of our hearts hereunto, is affliction and tribulation: for when our former husband the world hath dealt churlishly with us, rejected and divorced us from him; then are we more ready to hearken unto the motion of Jesus Christ, when by his Ambassadors in the preaching of the gospel, he su • th for our love; and the mach & union between us and him, is in a good forwardness, when by rough and unkind usage, we are in our hearts and affections alienated from the word. And therefore the Lord, when we dote upon these earthly idols, and will not be estranged from them, doth set between us and them the thorny hedge of afflictions, (as he speaketh by the Prophet) that being by this forcible means separated from them, and pricked with tribulations, when we seek after them to renew our love, we may at last return unto him our true and first husband, because, when we serve him, our condition will be much better, then whilst we adhered to the world, when we hear from it nothing but threatenings, and terrors, we are more willing to hearken unto God's sweet and gracious promises. And when with Elias we have hard and seen, yea also have felt and hard our share, in the stormy tempest of troubles, have been shaken with the earthquakes of dangers, and even schorched with the fire of affliction and tribulation, then are we well prepared to hear the still and soft voice of the Lord, speaking comfortably unto us in the ministry of the gospel. And thus Elihu saith, that God openeth the ears of men even by their corrections, which he had sealed: that he might cause man to • urne away from his enterprise, and that he might hide the pride of man; and keep back his soul from the pit, and that his life should not pass by the sword. And again, he delivereth the poor in his affliction, and openeth their ear in trouble. To which purpose one faith, that tribulation openeth the ear of the heart, which the prosperity of this world usually shutteth, making it dease unto all good admonitions. Yea not only do afflictions further our conversion, as they prepare and fit our ears for the hearing of the word, but also as themselves are a real • ermon, whereby God inviteth us unto repentance; for as we hear him speaking to us by his ambassadors in the public ministry; so we may see his will in his works & judgments, namely how ugly and loathsome sin is unto him, & how much he is displesed with those that commit it.

The other means of our conversion is our contrition and humiliation, of which as the chief cause is God's holy spirit, applying unto us the threatenings of the law, so another principal means which he useth are crosses and afflictions. For when the oil of spiritual grace will not mollify our iron & brassie hearts, then doth he melt them and make them soft and liquid in the fiery furnace of tribulation, when as they are such stiff and stubborn grounds, that they are not fit for the seed of the word, then doth he break up, plough, and harrow them with crosses and afflictions, that so they may become fruitful. And whereas naturally we are so blinded with self-love, that we do not see our sins, and so puffed up with pride, that we will not cast down our selves before God, and acknowledge and confess them, when our eyes are anointed with this sharp eye-salve of afflictions, we cafily discern all our former wicked courses; and when our lofty hearts are pressed down with the weight of tribulation, then do we humble our selves before God, and acknowledge our sins; saying with David, Behold here I am, let him do unto me as it seemeth good in his eyes, and is it not I that have commanded to number the people? It is even I that have sinned, and have committed evil, &c. and with the Church in the Lamentations, It is the Lord's mercies that we are not consumed. To this purpose one saith, that it is the highest degree of virtue, not to commit, but to fly sin; and the next unto that is to repent of it, when it is committed. But usually we neither avoid sin when we are tempted unto it, nor willingly acknowledge it when we have done amiss. And so much the more desperately is the mind of sinful man blinded, by how much the less he discerneth the damage of his blindness. Whereof it cometh to pass through the bounteous mercy of almighty God, that punishment attending upon the fault, doth open the eyes of the offender, which security made blind; so as he could not discern his manifold sins. For the slothful and sluggish mind is awakened and roused up with the smart of stripes; and whereas being carnally secure it lost it state of innocence and integrity; being afflicted it considereth whether it is declining and falling.

By all which it appeareth, that afflictions sanctified by God's holy spirit for this end, are a most powerful and effectual means for the furthering of our conversion; for when neither the oil of God's gracious bounty will soften & supple our stony hearts; nor his word, which is the sword of the spirit, pierce them; and when neither the sweet sound of his gracious promises will allure us to obedience, nor the terrible thunder of his fearful threatenings will restrain us from sin: then in the last place he visiteth our iniquities with the rod, and our sin with scourges; knowing that if our case be not utterly desperate, we who have neglected his word, will at least be reclaimed & reformed with his chastisements and corrections. And this the Lord implieth where he saith that Jerusalem, after that he had dealt with her not only by his word but by afflictions and chastisements, did notwithstanding continue in a perpetual rebellion, and would not return. I hearkened (saith he) and heard, but none spake aright, no man repented of his wickedness, saying what have I done, everyone turned to their race, as the horse rusheth into the battle. So by the prophet Amos he intimateth, that they were in a desperate condition, seeing they would not be reclaimed from their evil ways, neither by his word, nor by afflictions, for though he had grievously punished them with famine, pestilence and the sword, yea had overthrown them as he overthrew Sodom and Gomorrhah, and had only reserved a remnant from the common destruction, as it were a firebrand plucked out of the burning, yet for all this, they had not returned unto the Lord. The consideration whereof serveth first for the exceeding terror of those, who do not in their afflictions draw nearer unto God, forsake their wicked ways, nor any whit profit by their corrections; for this discovereth the desperateness of their estate, seeing if anything would convert and turn them unto God, then would these afflictions and corrections, which because they do not, therefore are they daily in danger to be given over of God as a hopeless cure, and to have these fatherly chastisements turned into utter destruction and hellish punishments. The former the Lord threateneth against the people of the Jews. Wherefore (saith he) should you be smitten anymore, seeing you fall away more and more, and the latter likewise elsewhere. The people (saith he) turneth not unto him that smiteth them, neither do they seek the Lord of hosts. Therefore will the Lord • ut off from Israel head and tail, branch and rush in one day. To which purpose one saith, that our present punishment if it turn and convert the heart of the afflicted, is the end of foregoing faultiness; but if it do not work in us the true fear of God, it is the beginning of following punishments. And therefore we are carefully to take heed that in our afflictions we rent our hearts and turn unto the Lord, with weeping and mourning, least we change from bad to worse, and pass out of earthly punishments into hellish torments.

Secondly it serveth notably for the comfort and refreshing of all, who make profitable use of their afflictions, and are moved by them to forsake their former evil courses, and to draw near unto God by repentance and amendment of life. For how happy may they think themselves in their crosses and calamities, when as God thereby doth but clip their wings, that they may not fly from him; and cast these thorns, briars and blocks in their way, that they may not go forward in that plain and easy passage which leadeth to destruction, but may leave this course and return unto him? how much may they think themselves bound to their heavenly father, if when they are going like foolish children towards the pit of destruction, and ready to fall into a gulf of dangers, he setteth these bugbeares in the way to deter and hinder them from going on, and to cause them to return unto him, in whose presence and protection they have all their saftety. And if when they are snorting in the spiritual lethargy of carnal security, which, if they were let alone and left to their ease, would bring them to death and destruction, they be nipped and pinched with troubles and vexations, that so being awakened, the life of their souls may be preserved, and their health recovered? what cause is there of murmuring and complaining, yea what cause have we of thanksgiving and rejoicing, if being (with Lot ) loath to leave this Sodom of sin, we be pulled out of it with some violence, and be pricked in our sides with these goads of affliction, to hasten our speed towards God's heavenly mountain, where we shall be safe from the common destruction? How happy may we think our selves, if the pricks of tribulation do further our conversion; if the thorns of affliction pricking our bodies, do work true compunction in our souls, and prick our harts and consciences with a sight and sense of sin, that so we may seek to have our wounds cured with the precious balsum of our Saviors blood, and by feeling this temporary punishment, may amend our faults and be freed from that guiltiness which is accompanied with everlasting death? And how are we bound to bless that necessity which driveth us unto God, not suffering us to go on in such licentious courses as would in the end bring us unto destruction?

CHAP. XIX.

That God useth our afflictions as an effectual means to prevent us from falling into sin, as also to mortify and subdue our corruptions.

AND thus God's love appeareth in our afflictions, as he useth them for means of our vocation & effectual conversion. The like love & mercy he showeth unto us by them, in that he useth them as his powerful instruments, for the furthering of our sanctification; for at this end God also aimeth in his corrections, as the Apostle witnesseth, where he saith, that he chasteneth us for our profit, that we might be partakers of his holiness. And this the Lord effecteth by our afflictions, whilst he useth them as means to free us from sin, and also to furnish us with all sanctifying and saving graces, whereby we are enabled to bring forth the fruits of obedience, and to walk before him in newness of life. He doth by our afflictions free us both from the outward and inward corruption of our sins, not only by preventing them, that we do not entertain or fall into them, but also by mortifying them, when we are already tainted and infected with them. Concerning the former, we are (through our natural corruption) so prone unto sin, that if we be left unto our own courses, we are apt to abuse our liberty unto licentiousness, to turn aside out of the path of holiness and righteousness, and like unbridled horses to run in the ways of wickedness (as it were) with a full careere: and therefore the Lord in great mercy by▪ sending afflictions, doth put a bridle into our mouths, wherewith he raineth and pulleth us back, that we may not stumble and fall into sin, and so ma •• ereth and ruleth us, that we are fain to travel in the right way, which will bring us unto happiness, and cannot satisfy our carnal desires by running into the by-ways of sin, which would lead us to destruction. We are ready like wanton Oxen to leap into the forbidden pastures of carnal pleasures, because they are delightful to our fleshly appetite; but the Lord fetteth these thorny hedges of troubles and afflictions in our way to restrain us from entering into them, and that out of mere mercy and love, seeing howsoever these pastures are for the present, pleasing to corrupted nature; yet, even now they lie open to the thunder and lightning of God's fearful vengeance, and for the time to come, will but fatten and fit us for the shambles of destruction. And as they are an hedge of thorns to keep us from companying and feeding with the Bulls of Bashan, even wicked worldlings in the fields of iniquity; so also are they hedges & walls of defense, to preserve us from the assaults of our spiritual enemies, and to keep them aloof, when as otherwise they would encounter us with their temptations. For, whereas wicked worldlings would haunt us with their company, and corrupt us with their evil example, and filthy communication, if we enjoyed worldly prosperity, and had such fullness of earthly things, that they might suck from us any profit and advantage: these troubles and afflictions do make them to loath our company, (as Moths do leave the garments that are imbittered with gall) and to flee our fellowship, seeing neither our selves, nor anything about us is pleasing and delightful to their carnal appetite. And surely this is a main end why God afflicteth us, not because we have formerly sinned, but that we may not sin for the time to come; not to punish us because we have committed it, but to prevent us, that we be not again overtaken by it. So Elihu saith, that God openeth the ears of men by their corrections, which he had sealed, that he might cause man to turn away from his enterprise, and that he might hide the pride of man, and keep back his soul from the pit, and that his life should not pass by the sword. And thus the Lord himself saith, that he would stop his people's way with thorns, that they might not go on in their idolatry, but return unto him. To this purpose one saith, that God foreseeing, that some of his servants would (if they were let alone) fall into grievous sin, doth for their souls health afflict their bodies to preserve them from it; because it is more profitable for them to be weakened with diseases, that they may be saved, then to remain still in health and be condemned: For that is pernicious health, which leadeth us to disobedience; and that is wholesome sickness, which being inflicted by God as the chastisement of our sins, doth bruise our stony hearts, and make them to become meek and humble. An example whereof we have in Jonah, who when he intended to fly from God's presence, with full purpose to neglect the service which he had in charge to perform, was swallowed by a Whale, that so he might fly unto God, when he could go no whither else, and execute his commission with boldness (having learned that God was able to deliver him out of the very jaws of death) the neglect whereof had been a grievous sin. And thus the Lord taketh away from his children worldly honors, when he seeth that they would by them be puffed up with pride, and become insolent and vain-glorious: thus he depriveth them of riches, when they would be unto them thorns, to choke and hinder the growth of his heavenly graces, or provocations, and incitements unto sin, or the means and instruments to further them in wicked actions, or like camels bunches hinder them from entering into the strait gate, which leadeth unto happiness. Thus he taketh from us parents, children, and dear friends, when as (if we should still enjoy them) we would make them our idols, setting our hearts upon, loving, or trusting in them, more then in God himself. So he depriveth us of our earthly pleasures, when he seeth that we would prefer them before heavenly joys; and causeth us to find many troubles, crosses and afflictions in the world, because he knoweth, that if it should smile and fawn upon us, we would make a paradise of the place of our pilgrimage, set our hearts and affections upon these transitory trifles, and never care to travel in the way of holiness and righteousness which leadeth to our heavenly country. As therefore the wise and skillful Physician, doth not only apply medicines for the curing of diseases, when men are fallen into them, and restoratives to repair their decayed strength & to recover their health; but also in time of infection, and when they see some distemper in them through the abounding of humors, do give wholesome preservatives, and preventing purges, to maintain health, & to drive away the approaching disease: so doth our heavenly Physician use these potions of afflictions, not only to recover and cure us of the diseases of sin, when we are fallen into them; but also to purge away our inward corruptions, and so to prevent these deadly sicknesses of the soul, before they have ceased upon us, and to free us from all causes & occasions which would otherwise bring us into this dangerous condition. For; as if we be left unto our selves, and be neither terrified from sin by sense of our own chastisements, nor the terror of others punishments, the unregenerate part will grow so carnally secure, and proudly insolent, that it will tempt, yea pull and drag us into much wickedness: to which purpose the wise man saith of professed worldlings; that because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil: So when we feel the smart of our former sins, and when our flesh looseth all the pleasure it hath taken in these sweet meats, by the after-taste of these sharp and bitter sawces of afflictions, which it is forced to feed upon, whether it will or no, then it is less licorous for the time to come, or at least doth not with that boldness give way to it carnal appetite, in swallowing these sinful delicates, when it knoweth that they will upbraid it, with such a loathsome after-relish of smart and punishment. For as the spiritual man feareth only spiritual punishments, and contemneth carnal; as namely, the curse of the law, the wrath of God, the last judgment, and hell torments; but not famine, sword, the rack or gibbet. So the flesh and part unregenerate feareth only these corporal punishments, and neglecteth those which are spiritual and eternal: whereof it is that they who are wholly carnal, do utterly despise all threatenings of spiritual judgments, and run on in a headlong course of sin, unless they be bridled and restrained with bodily punishments. And therefore the Lord knowing this, inflicteth upon his servants these outward crosses, that thereby he may curb in their carnal concupiscence from lusting after evil, from which if the unregenerate part were thoroughly secured, it would be so importunate, and audacious in assaulting and tempting them unto sin, that if it did not wholly vanquish them, yet it would often foil them with these in counters, or at lest continually trouble them and disturb their peace.

The consideration whereof should move us to bear all our afflictions with much patience and comfort. For if a valiant souldiar is willing with all cherefulnes to run through a world of miseries, rather then he would be vanquished, and led captive by his enemies, if with patience he bare his heavy armor, endure hunger and thirst, heat & cold, spend the night in watching, and the day in fighting, not reckoning of his rest, nor regarding wounds, that he may in the end put his enemies to flight; and if the wise patient is content not only to suffer, but to reward his Physician, when he goeth about by bitter pills and loathsome potions, by long abstinence and strict diet to prevent diseases when they are approaching: then how much more cheerfully and willingly should we undergo all the miseries and troubles of this spiritual warfare against sin, Satan, and the enemies of our salvation, when as they serve as means and helps, whereby we are enabled to vanquish these deadly foes, and to obtain a glorious victory? with how much more patience and comfort should we at the appointment of our heavenly Physician take these bitter pills and potions of crosses and afflictions, seeing he useth them as sovereign preservatives to keep us safe and sound from the contagion and poisonous infection of sin, and from falling into these dangerous diseases, which would bring body and soul unto everlasting death.

And thus it appeareth that the Lord in our afflictions aimeth at the preventing of those sins, which otherwise if we were left unto our selves, we would readily fall into: it followeth now further to show, that he usually by the same means mortifieth our corruptions, wherewith we are already defiled, and even seperateth & diuorceth us from those sins unto which our carnal affections are wedded & united. For as the wise and faithful physician showeth his first care in preventing the sickness of his patient, & in preserving him from falling into dangerous diseases; but if through the abundance of corrupt humors, external accidents, & especially his own ill diet and disorder, he be already fallen into them, then his second care is to apply fit medici • s to cure him, and recover his health: so the Lord our spiritual Physician▪ in the first place giveth us wholesome preseruations, to keep us in health, and to repel these diseases of the soul, that they do not seize upon us, but if through the inward corruption of our nature, the outward temptations of the world, or through our own disorder and misdiet, neglecting our spiritual food, which would nourish us unto life eternal, and furfeting upon carnal pleasures, and worldly delights, we be already fallen into the sickness of sin▪ then doth he by fit (though not toothsome) medicins▪ seek to heal us, and to recover again our spiritual health, wherein like a most wise and loving Physician he doth not labor to please our appetite, and delight our taste, but to cure our diseases which in their own nature are most deadly, and to preserve our souls from everlasting death. To which purpose he prescribeth us a long fast, after fullness, and appointeth us a strict diet, causing us to use sparingly, or totally to abstain from worldly delicates, whereon formerly we have surfeited, or because we cannot rule our appetite, he doth out of his love & care take them from us, and as it were locketh them out of our sight.

Yea, if this be not sufficient for our recovery, he doth unto these privative remedies, add positive medicines, purging away our corrupt humors of wickedness, which have been bred in us by our greedy feeding upon delicious pleasures & sweet delights with the bitter pills and loathsome potions of troubles and afflictions, and launching our sores and impostumes of sin and corruption, with these sharp razours and keen knives of outward calamities and tribulations, which have been bred and gathered in us through idleness and excess. And thus the Prophet saith, that the Lord shall wash the filthiness of the daughter of Zion, and purge the blood of Jerusalem out of the midst thereof by the spirit of judgment, and by the spirit of burning. And that by the fire of afflictions he will melt, and so by melting purify the filthiness, and consume the scum of the people of Israel. So the Author of the book of Wisdom saith, that therefore the Lord chastened them by little and little, that offend; and warned them by putting them in remembrance wherein they had offended; that leaving their wickedness, they might believe on him.

And surely these afflictions and calamities are a most powerful and profitable means to pull us with violence out of our sins, and to purge & cleanse us from our spiritual filthiness. According to that in the Proverbs: The blueness of the wound serveth to purge away evils; and so do stripes the inward parts of the belly. For in the time of our prosperity we hearten our selves in our wicked courses, supposing that God liketh and approveth, or at least is not much offended with our evil conversation, because all things go well with us, and no inconvenience accompanieth our sins, (the which conceits bring us to carnal security, and to such hardness of heart, that we shut our ears against all admonitions and reproofs, and neglect of God's terrible threatenings, as though they were a vain sound, and as it were but paper shot) but when we are brought into afflictions, not only see our sins accompanied with sense of present smart, but also expect the continuance and increase of our calamities; then do we begin to examine our ways, and to call our selves to a reck • ning: and when our consciences tell us, that it is our sins which have brought upon us all these miseries, and that there is no means to be eased of our smart, unless we leave and forsake our former wickedness, and betake our selves to a new course of life; then do we begin to loath these sweet meats of sinful delights, when they are thus distasted with the sower sauce of trouble and affliction; and though heretofore there hath been a league and friendship between our sins and us; yet now (like malefactors when they are apprehended) we begin to accuse and exclaim against them, as the authors of all our miseries; and are content to bring them out before our judge to be condemned, mortified, and crucified, that we by their ruin may escape punishment. In our prosperity we do not only grow cold and negligent in holy duties, but also lie open to the temptations of Satan and the world, alluring us unto sin, by casting before us the baits of earthly vanities; and though the pure gold of God's graces remain in us, yet it is much dazzled, if not quite covered with the dross of our corruptions: and therefore the Lord is fain to cast us into this fiery furnace of afflictions, that hereby he may try us, and by trying purify us, burning and consuming away the dross of our sins, that we may shine again in our wonted beauty. So he saith by the Prophet to his sinful people, I will turn my hand vpō thee, & purely purge away thy dross, and take away all thy tin. With which consideration one comforteth himself, because his tribulation was but his purgation, whereby he was freed from the dross of sin. For which purpose the Lord like a skillful goldsmith useth the world for his furnace, the devil and wicked men as straw and fuel to maintain this fire of affliction, which do but consume themselves whilst they purify God's elect (like good gold) from the dross of their corruptions. In the time of our prosperity, though we be God's good grain, yet is our spiritual part mixed and joined with the chaff and straw of our corruptions, and therefore our heavenly husbandman doth as it were thrash us with the flail of affliction, and fauneth and winnoweth us with trials and tribulations, that being purged and made clean, we may be fit for his own store. Whilst we lie at ease and are not moved, we become, like standing waters, corrupt and noisome, and are fit to breed and bring forth nothing, but those ugly toads and venomous serpents of sin and wickedness which viper-like kill and destroy them, from whom they have their existence and being; but when we are stirred and troubled, or have a passage and current over the sands and stones of affliction and misery, then are we purified from the slime of corruption, and do attain unto christaline purity. We are ready in our prosperity like iron unused, to rust in our corruption; and therefore the Lord useth these files of affliction to scour away this rust and canker of sin, that we may become bright and smooth in our integrity and holiness, and when like clothes we are soiled, and become fowl with the filth of iniquity, then doth he wash and rinse beat and wring us in those waters of tribulation, that so we may be made clean from this spiritual pollution. By all which, God's love appeareth in our afflictions, seeing they tend not at all to our hurt and destruction, but only to purify and cleanse us from the loathsome filth of sin, and from those foul corruptions which make both our bodies and souls ugly in God's sight; and fit for no place, but that dark black dungeon of hell and destruction. So that as one saith, he doth by wounding us outwardly cure us inwardly, he is angry for the present, that he may be mild and merciful forever after, he afflicteth us that he may spare us, and casteth us down that he may more highly adu • unce us. Neither do we in our part regenerate receive hereby any hurt and damage, but rather much profit and benefitt; for whilst the outward man decayeth, the inward man is renewed daily, whilst the dross of our corruption is consumed, the golden graces of God's holy spirit are purified, and shine more gloriously in the sight of all men: whilst the flesh with the lusts thereof are mortified and subdued, the spirit is revived, ruleth and reigneth; and the more fiercely our old man is encountered with crosses and afflictions, the more weak assaults it giveth to the new man and part regenerate. Nor need we, whilst we are thus purified, to fear that the small scruples and few grains of God's graces in us will be lost, and perish in the huge heap of our dross and chaff; for (as one saith) in another case, the least grain of this spiritual gold cannot miscarry under the hand of such an excellent artisan: and so skillful and careful is this heavenly workman, that in our purging we cannot never perish.

And unto this efficacy and virtue of afflictions freeing us from our sins and corruptions, when they are inflicted on us, we may further add, that they are of necessary use, as they work in us a care and desire of applying unto us both these and all other good means, that we may be freed from them; for though we be in our souls sick in sin to the very death, yet naturally we are so in love with our diseases, that we never seek to be cured of them, but rather this sickness seemeth health, and our spiritual health is shunned as a disease, and therefore (as one saith) seeing when our souls are grievously sick, we have no sense of pain, nor desire of remedy, but with great diligence seek to ease the body of the least infirmity; therefore God for the sin of the soul doth afflict the body, that by the punishment and pain of the worser part, the better and more noble may be moved to seek after the curing of it spiritual diseases. Though we are much indaungerd by our inward impostumes of sin and corruption, so long as we are at ease, and in our outward estate in good plight and liking, we never look for help and remedy; but when rankling and festering in our terrified consciences and afflicted spirits, they put us to grievous pain and intolerable torment, then do we sue and seek unto our heavenly Surgeon, and are content that he should not only apply unto us, the healing plasters of his mercies, but also the sharp corrasiues of crosses and afflictions; yea, that he should cut and launch, bind and sear us, that by this present pain, we may be freed from everlasting torment.

Finally, though our sins and corruptions, like filthy Sodomites, do vex our righteous soul and regenerate part dwelling with them, through their impiety; yet so are we made drunken with their sweet delights, and allured with the bewitching pleasures which do accompany them, that we are loath, even when God commandeth us, to leave their society, if we were not pulled from them with a divine violence, and as it were forced to flee from them, by this fire of afflictions.

But as our crosses and calamities serve notably for the mortifying of all sins, so more especially these sins of pride, carnal concupiscence, self-love, and love of the world; for whereas in the time of our prosperity, we are apt not only to magnify our selves, and to have a great opinion of our worth and excellency, but have also the applause of others to puff us up, which maketh pride to go with full sails, having got so fair a gale of vulgar breath and the wind of vain glory to blow it forward: when we are in adversity and affliction▪ we are as much humbled and cast down in our own conceit, as in the opin • on of others, who now as much neglect and contemn us, as they did before extol and magnify us; and when these tempests of troubles blow, we strike all the sails of pride, coming then to a true sight and impartial valuation of our selves, when as being stripped of worldly ornaments we appear in our nakedness. And thus Elihu saith, that God openeth the ears of men by their corrections, that he might cause them to turn from their enterprise, and hide the pride of man. So also our carnal concupiscence and lusts of the flesh, are exceedingly mortified with troubles and afflictions; for whereas case and prosperity is the fuel of this fire, affliction and misery is the water wherewith it is extinguished and quenched, whereas that is the dainty food and plentiful nourishment, wherewith the flesh with the lusts thereof are fed, and the old man made strong and vigorous, this bread of affliction and water of tribulation, doth pine and weaken it, so as it is easily mastered and subdued by the spiritual part: whereas that affordeth plentiful matter of temptations, and ministereth in this spiritual warfare weapons and munition unto this enemy of our salvation; this disarmeth him of all his strength, pulleth out of his hand his prevailing weapons, and so maketh him easy to be overcome. And therefore, if when ou • houses be a fire, we are much comforted, if store of water be brought whereby it may be quenched; how much more should we be filled with comfort and consolation, when our souls inflamed with the fire of concupiscence, have this fire extinguished with the water of afflictions? and if, when a pernicious and bloody enemy maketh war against us, we exceedingly rejoice, if we can by any means weaken him, famishing him for want of victuals, and intercepting his provision of armor, weapons and munition: then surely we have no cause of excessive sorrow in our afflictions, but rather in this regard may justly triumph with joy; seeing by this means those mortal enemies, the lusts of our flesh, which continually fight against our souls, are weakened of their chief strength, famished for want of food, and spoiled and disarmed of their most prevailing weapons. The like also may be said of self-love, the heat whereof is exceedingly cooled and abated with troubles and afflictions; for howsoever, when we are adorned with worldly ornaments, and curiously painted with the false colors of prosperity, like vain women we admire our counterfeit beauty, and like the young fonling, we dot • upon the deceiving shadow of a lying complexion, as though it were natural and affixed unto us by God, and not accidental and aduentitious, acquired and gotten by our deceiving art and industry: yet when by outward calamities we are dis-roabed of all our glittering bravery, and have our false colors washed away with the waters of afflictions; when we are weather-beaten with the tempests of tribulation, and appear no better then we are, in our own favor and complexion, then as the love of others is weaned from us, who affected us only for our counterfeit beauty and outward bravery, so do we begin to loath our selves, when looking in the glass of the law, we see that all outward helps have failed and forsaken us, and that we are left in our own foulness and deformity. An example whereof we have in Job, who though he were but too much in love with his own worth and excellency in his prosperity, as may appear by his discourses in the time of his afflictions, wherein he complaineth that this smart exceeded his sin, and justifieth himself with some impeachment to God's infinite righteousness; yet when at length he was thoroughly humbled, his self-love is turned into loathing, and abhorring himself, he repenteth in dust and ashes.

But above all other sins these afflictions are most powerful and profitable, for the mortifying of the love of the world and worldly vanities, unto which naturally we are so much addicted. For howsoever these earthly things are most vain and momentary, and the love of them not only foolish and fruitless, but also dangerous and pernicious; yet is there such an inseparable league and liking between them and our corrupt flesh, that the child doth not with greater fondness cling to the mothers breast, then our affections do naturally adhere unto these transitory trifles. Yea so are we fixed and fastened, and (as it were) glued, nailed and riuetted unto them, that whilst we securely enjoy our carnal love, and have the full fruition of our worldly desires, we might as easily be persuaded, to pull the skin from our flesh, or the flesh from our bones, as to wean our affections from this bewitching strumpet. Now this worldly love is such a dangerous sickness, that if we were not cured of it, it would bring us at last to a dessperate consumption in all grace and goodness, and to everlasting death both of body and soul; for faith in God, and confidence in earthly things, will not stand together, we cannot serve God and Mammon, we cannot love the Lord and love the world: for, (as the Apostle saith) the amity of the world, is the enmity of God, and whosoever maketh himself a friend to the one, he thereby maketh himself an enemy to the other. For though our heart be a vessel which is capable of the liquor of love, yet that which is heavenly and spiritual will not be mixed in it with that which is worldly and carnal; and the more full it is of the one, the more destitute and empty it is of the other. And therefore if we would be replenished with the divine love of God, we must pour and cast out our unprofitable love of earthly things. To which purpose one saith; Thou art a vessel, but such an one as is already full▪ empty out that which thou containest, that thou mayest receive that which thou desirest, cast out the love of the world, that thou mayest be filled with the love of God.

Again, it is the nature of love to make lovers like, and to transform the party loving, as much as may be, into the party beloved; and therefore whosoever loveth the world, & in his heart and appetite adhereth unto it, he becometh carnal and worldly, if by some crosses and afflictions he be not weaned from it. And as the milk or meat, if it be not moved and stirred, adhereth and sticketh to the vessel in which it is boiled, and loosing it own sweetness and savor, receiveth from it a loathsome sent; so if we be not often tossed and troubled with crosses and afflictions, we will easily in our affections stick fast unto the world, and loosing the sweet relish of virtue and piety, we will savor of this stinking vessel, and so become noisome in the nostrils of God: yea, if we always enjoyed the world at will, and had continually our fill of earthly delights, then would we never care for the joys of heaven, nor use any means to come unto them; if our earthly house were safe and pleasant, and neither tottering and ruinous, nor haunted with these spirits and bug-bears of misery and affliction, we would never be willing to flit and change our habitation, but after one lease of life were expired, we would desire above all things to have another renewed, and never care to come into those heavenly mansions which our Savior Christ hath prepared for us. If this our pilgrimage in the world were full of pleasures and delights, and had in it no crosses or dangers; if we had always fair way and easy iourneies, still passed through sweet fields and flowrie meadows, if we had merry company and faithful friends in all our travails, and had not only dainty fare, soft lodging, and kind entertainment at our • nnes, but also had wealth at will to defray all charges; then surely would we make a paradise of our pilgrimage, and never think of going forwards towards our heavenly country. As we may see by plentiful experience in the world, where it is hard to find any which are noble, rich, and abounding in earthly pleasures, who would not be content to set up here their rest, if so they might; and never desire heavenly happiness and eternal glory. Yea contrariwise, they abhor death which separateth them from their earthly delight, as the greatest evil, and therefore are never so grievously sick, but that they would still be content to endure their pain, that they may still enjoy the world, and are patient of all things but of parting with their love.

And therefore the Lord in infinite mercy and goodness towards us, doth cause us to meet with many crosses and calamities, that they may wean us from this fond love, and make us more ardently affect the joys of his kingdom. He causeth us in our pilgrimage to pass through the thorns and briars of troubles and afflictions, to be assaulted with enemies, and endangered by thieves, to find in our travels fowl weather and filthy ways, to be pinched with wants, and tired with labors, to have rude entertainment, hard lodging, and course fare in these our Inns; and in a word, he afflicteth us with sickness and poverty, with toil and travel, hunger and thirst, cares, fears and troubles of mind, oppressions of superiors, and injuries of our equals, that so we may loath the world where we have such hard measure offered us, and long to arrive safely in our heavenly country, where we shall be freed from all these miseries, and enjoy perfect happiness. For, though with Jacob we were spent with cares, and worn with labors, yet we could be content to dwell still with this worldly Laban for the base hire of earthly vanities; and though he often deceive us of our wages, and promise that which he never mindeth to pay, yet so long as he speaketh us fair and fawneth upon us, we never think of leaving his company; and therefore the Lord causeth this Churl to change his countenance, to turn his smiles into frowns, his flattery into furly menaces, and unjust oppression, that so we may be moved to loath his base servitude, and have a desire wrought in us of returning into our country. We are far in love with this earthly Egypt, and take such pleasure in the garlike and onions of worldly profits, and to glut our selves with the flesh-pots of carnal delights, that if with some peace and ease we might still enjoy them, and have Joseph's honor and esteem joined with our plenty, we would never desite to come out of this servitude, nor make any haste towards our heavenly Canaan. And therefore the Lord suffereth the spiritual Pharaoh and these worldly Egyptians to rage against us, to spoil us of our goods, rob us of our children, and to oppress and wear us out with unrewarded labors, that we may groan and cry unto the Lord for deliverance earnestly desire that glorious liberty of the sons of God, and travel more cheerful towards the holy land: we adhere to the world with our hearts and affections, like the wheare in the ear, to the chaff and straw, and if we were let alone, would never part with it, till we were both consumed in the furnace of God's wrath; and therefore the Lord in love and mercy towards us thrasheth us with afflictions, that he may separate us from it, and preserve it from perishing. And as the nursing mother, being with child, desireth to wean her sucking infant from her hurtful and unwholesome milk; and for the effecting of it, thinketh it in vain, in respect of the child's fondness and small understanding, to use only reasons to dissuade it from the breast, or to tell it, that her milk is vn wholesome and will breed diseases, but rather layeth mustard or worm-wood upon the teate, the bitterness where of he no sooner tasteth, but he beginneth to loath his former love, and though he wanteth the use of reason, yet is taught by sense to leave that which is so distasteful: so the Lord intending to wean us fondlings from worldly delights, and seeing it is not enough (in regard of our childish dotage, found affection and small wit) to tell us by his word what manifold mischiefs accompany our foolish love; he doth therefore embitter these paps of pleasure with the worm-wood of afflictions, and so intermixeth with miseries our carnal delights, that though reason will not rule us, yet at least by our sense and taste, we may be moved to loath these earthly vanities.

To which purpose one saith, that our afflictions in the world befall us through the dispensation of God's most wise and gracious providence, that whilst God by his word and truth, out of mere love, calleth us out of the world; the world also at the same time should by the tribulations which it inflicteth, alienate our harts, and even thrust us from it: for the mind doth so much the more easily escape and come out of the labyrinth of worldly love, by how much the more forcibly it is thrust forward when God calleth it. For, then do we most earnestly desire to leave the world, and to go into our heavenly country, when with Elias we are persecuted by it and flee for our lives. Then do we with Paul desire to be dissolved and to be with Christ, when the world esteemeth us the off-scouring of all things and inflicteth on us most grievous afflictions; then do we long after the glorious crown of victory, when we are toiled and tired, foiled and wounded in the spiritual war-fare; then do we heartily wish to arrive in the haven of eternal rest, when as we are endangered with boisterous tempests, and tossed and turmoiled with the waves of misery: then do we desire the end of our journey when we are tired with weary travail, pass many dangers, and find hard entertainment in this strange country. And in a word, then do we only with ardency of affection, seek after the fruition of God and the joys of his kingdom, when being in sickness and poverty, contempt and disgrace, forsaken by friends and oppressed by enemies, we cannot enjoy any worldly comforts.

And surely happy is our estate, if at least, afflictions can move us to loath the world, and to long after true happiness, using all good means to attain unto it; for though in themselves they be a most powerful means to wean us from the love of earthly vanities; yet so do our hearts naturally clean to the world, and so are they not only glued, but even pinned and nailed unto it, that the water of afflictions cannot dissolve and sever them, but like the Israelites, after we have long been oppressed in this grievous servitude with innumerable miseries, and through God's mercy being delivered out of it, have set our faces toward the heavenly Canaan, with a purpose to travel towards the place of our rest, we are ready to forget all our oppressions and calamities, our toilsome labors and tormenting stripes inflicted upon us by the unjust world our former master, and only remembering the flesh-pots of carnal pleasures, and the transitory benefits which we enjoyed in the land of our captivity, we are weary of our journey, and think of returning into our former bondage, that so we may re-gain our sinful delights. The which we would accordingly put in practice, if the Lord should leave us unto our selves, and should not only draw us forward by his word and holy spirit, and allure us to go on by his gracious promises, and by setting before us, as in a map, the pleasantness and excellency of our heavenly country: but also cause the world to renew daily our troubles and afflictions, to pursue and perseoute us with fresh rage and malice, and (as it were) to follow us at the heels, and whip us forward with new calamities.

By all which it may appear that the Lord in great mercy and love doth send upon us these crosses and calamities, that he may hereby wean us from the love of the world, which is so dangerous and pernicious, upon which we would unmeasurably dote to our destruction, if our affection • ere not somewhat cooled; yea, even pulled from it by these violent means. For if the world being bitter to our taste, is not for all this loathsome and distasteful to our carnal appetite, how unmeasurably would we affect it, if it were sweet and toothsome? if these earthly habitations being ••• tering, ruinous, and ready every day to overwhelm us with their fall, we nevertheless desire to dwell in them, how loath would we be to leave them if they were strong and stately, d • rabble and permanent? If we delight still to sail in this sea of worldly miseries, being obnoxious to storms and tempests, wracks and piracies, and never care to come into the haven of happiness, what would we do, if we had at pleasure quiet calms, & prosperous winds, a fair passage and safe from all dangers? If we take contentment in our pilgrimage, and make no hast unto our heavenly country, when as our way is not so fowl and full of thorns, our journey so painful and dangerous, and our entertainment among these worldly Cannibals so bad & barbarous; what a paradise would we esteem it, and what little account would we make of our everlasting mansions, if we bad a pleasant passage, an easy journey, and kind usage in this strange country? If we be found on this worldly harlot being so ugly and desormed, how would we dote on it, if it were fair and beautiful? This false world deceiveth us, and yet we trust it, how then would we rest and rely upon it, if it were faithful & never failed us? It frowneth upon us and yet we affect it, how fond therefore would we be on it, if it smiled and fawned? It crosseth & afflicteth us, and yet we hug and embrace it, O then! how would our hearts cling & cleave unto it, if it made us his darlings, and did cocker us with favors? The Lord hath filled it with miseries, and yet we are loath to exchange them for joy & blessedness: what cartropes then or cables could pull us from it, if it were full of comforts without crosses, & had no gall iningled with it sweetness? It is full of troubles, wars, and contentions, secret traitors, open enemies, and false friends, and yet we grieve when we think of leaving it: how would we therefore surfeit of sorrow, if enjoining quiet peace, sweet concord, and faithful friendship, we should be forced to forgo it? we are still, whilst we continue in it, tormented with cares and fears, subject to innumerable dangers, and have still in sight terrible tragedies, expecting daily when we shall be called out to act our part, and yet we cannot with patience think of our departure; O! what a death then would departing be, if we were quiet and secure, having all that we could desire, and not fearing to be robbed of any of our delights? we are, whilst we remain in this vale of tears, subject to sickness & poverty, contempt and disgrace, and yet we do not sigh and groan after our full redemption, when as we shall be freed from all these miseries: how far therefore would we be from the least desire of exchanging our estate, if we were healthy and wealthy, highly honored, and in all we do applauded with men's praises? In a word, the world persecuteth and killeth us and yet we love it as our lives, what an idol then would we make of it, and how far would we prefer it before the salvation of our souls if it did like and love us, cherish and descend us? Most graciously therefore doth our good God deal with us when seeing us besotted with this pernicious love, he causeth the world to deal roughly with us, that so by smart and sense of pain, our minds may be somewhat alienated and weaned from it. And thrice happy are we in our greatest afflictions, if God's spirit working with them, they become means to make us contemn the world, as being in it self vile and of no worth, and unto us a dangerous and mortal enemy; or at least do so moderate and qualify the heat of our love, that it do not exceed the love of God and joys of his kingdom, nor hinder us from using any good means whereby we may attain unto the fruition of them.

And thus do afflictions not only mortify our carnal lusts, but also our worldly love, preserving us from lusting and longing immoderately after these earthly vanities, and consequently from many snares of the Devil with which we should easily be entangled, if we were in love with these alluring baits. For if we were left to our own liberty, we would lie open to innumerable dangers, and like silly birds hungering after our worldly pray, we would be ready to stoop to every bait which Satan, like a cunning fowler, layeth before us, and so be catched in his nets of perdition. From which which dangers the Lord preserveth us whilst he useth afflictions as a cage to keep us from our hurtful liberty, and to restrain us from the seeing, desiring, or preying upon these baits of destruction. To which purpose one saith, that God in his infinite wisdom doth threaten, correct and keep under with painful labors his most faithful and best deserving servants, because he seeth that if they enjoyed ease and liberty, they would lie open to the wounds of their spiritual enemies. And therefore he exerciseth them outwardly with stripes and labors, that they may not be pierced inwardly with the fiery darts of the Devils temptations. Whilest we enjoy the prosperity of the world, we are easily lulled a sleep in carnal security; and then as we may be easily wounded with Satan's temptations, when we do not stand upon our own defense; so are we easily robbed by this subtle thief of the riches of God's graces; for then they are pulled from us at unawares with the least strength of tētations, yea (as it fareth with them who sleep soundly and securely) forgetting what jewels we hold in our hands, we let them fall of our selves, though no outward violence should pluck them from us: But when we are kept waking with troubles and afflictions, then we watch over these spiritual treasures, and neither suffer Satan to spoil us of them by his thievish sleights, nor to pull them away by force and violence, but the harder the Devil draweth, the faster we hold; the more carnestly he endeavoreth to disroabe and strip us of these rich ornaments of spiritual gifts, the more carefully we wrap them about us; and the more seruently we implore the Lord's aide, when we find our selves unable to withstand his might.

By all which it appeareth, that the afflictions of the faithful are used by God as a notable means, to strengthen and defend us from the spiritual enemies of our salvation, and to heal those grievous wounds of sin which we get in this spiritual conflict. The consideration whereof should make us bear all our crosses and calamities with patience and comfort, yea with joy and thanksgiving, seeing by suffering these smaller evils of present smart, we are freed from these greater evils of sin and corruption, which if they still continued and lived in us, would make us obnoxious, not only to God's temporary plagues and punishments, but to everlasting condemnation of body and soul. For are we vexed with sickness, & pained with outward griefs? Let us bear them with patience, seeing God by the sickness of the body, doth cure the soul of more desperate diseases; and much better it is to burn with the heat of a fever, then with the heat of sinful concupiscence, which will inflame against us God's fearful wrath, and everlastingly burn us in the fire of hell. Are we in painful servitude and subjection, and misused and oppressed by those who rule over us? let us bear all with comfort, seeing God hereby doth free us from the servitude of sin; and much better it is to be servants unto men, then to be slaves to our own vices; for that is temporary and will soon have an end; but the slavery of sin, maketh us to become also Satan's bond-men, out of whose thralldom if we escape not in this life, by true repentance, we shall by this tyrant be forever embondaged in the prison of hell: are we spoiled and dispossessed of our worldly riches, and are we pinched with poverty, and want earthly necessaries? let us be well contented with God's good pleasure, seeing by these worldly wants he preserveth us from spiritual penury, and taketh away from us these momentary trifles, that Satan may not rob us of our heavenly treasures: when we have in our bodies wounds or deep festered sores, we voluntarily send for the Chirurgeon, and yield our selves into his hands to be used at his discretion, for the effecting of the cure; we are content that he should not only apply healing plasters, but tormenting corrasiues, and that he should search our sores to the bottom, launch and sear, yea cut of a member for the preservation of the whole body: And fearing lest we shou • d not have courage and strength enough to endure these tortures, we are willing to be bound, that we may not by our struggling and striving hinder him in his courses: So when we are diseased we crave the help of the learned Physician, and are content for the curing of our sickness, to follow his direction, to swallow bitter pills & loathsome potions, to use strict diet or total abstinence, and to eat, drink, sleep and labor, not according to our appetite and natural disposition, but according to his direction and prescription; yea, all this we not only patiently endure, but are ready to gratify their pains with thankfulness and reward. And therefore if in uncertain hope to recover the health of our body, which can last but for a moment, and is ready presently after the cure to languish again, falling into a relapse of the old grief, or into other diseases more dangerous then they, we are content to endure all these miseries at the appointment of mortal men, who often are unfaithful, seeking more their own gain then our health, and often unskillful; neither truly knowing the nature of our disease, nor the means how to cure it: How much more should we with all alacrity and cheerfulness, endure any crosses and afflictions, when they are used as medicines and salves by our heavenly Physician & Chirurgeon, for the curing & healing our souls of the dangerous diseases and sores of sin, which would bring us in the end unto everlasting death; seeing we are certainly assured that he will by this means recover us unto perfect and never-decaying health; as being most faithful and careful over us, and in his wisdom and skill infinite and all-sufficient for the effecting of the cure.

Let us not therefore look so much to our present smart as to our future health; not to the pain we feel, but to the ease and comfort which we assuredly hope for, and considering that the Lord woundeth to the end he may heal us, and killeth our bodies with a temporary death, to preserve bod • • nd soul from death everlasting: Let us joyfully submit our selves unto his will, crying out with one: O Lord here launce and sear me, so that thou wilt be pleased hereafter to heal me. Our Physisition doth make these outward blisters in our bodies, to draw out the poisonous corruption that is in our souls, and doth trouble us a little (as it were) with some special itch or bleach in the skin, that he may free us from the inward putrefaction of sin, and allay the heat of our inflamed concupiscence: And therefore let us endure that which he imposeth with patience, and never murmur against him for effecting his cure; knowing that it is but childish folly to abhor the medicine more then the disease, and that we count them mad men which rage against the Physician, who intendeth their recovery. Let us rather rejoice that the Lord is contented to minister unto us, because, seeing he undertakes to cure us by these medicines, it is a sign that we are not past recovery; for when in our diseases our estate is desperate, he leaveth us to our own appetite, to have what our hearts can desire, and to take our fil of the pleasures of sin: whereas he giveth bitter potions, and prescribeth a strict diet, launceth and seareth, cauterizeth and cutteth those who are curable and likely to recover. And better it is (as one saith) to sustain under the hands of our Physician a transitory torment, then forsaking him and refusing the means of our recovery, to incur such a punishment as will everlastingly vex us with hellish tortures. For these medicines of afflictions put to pain those whom our Physician in love intendeth to cure, who by grieving us freeth us from our griefs, &c. and by hurting cureth us, that our health may be endeared by our former heaviness.

But thou wilt say that thy affliction is so grievous and intolerable, that there can be no place for patience in the bearing of it. To which I answer, that if thy affliction be grievous, so likewise is thy 〈…〉 e; for the Lord our heavenly Physician and Chirurgeon, fitteth his medecines and means of curing, according to the nature and quality of our diseases and sores: And as earthly Physicians vary their remedies, according to the state of their patients and nature of their sicknesses, giving unto one gentle potions, and to another strong purgations; and as Surgeons out of their skill and discretion apply unto small cuts healing plasters, but when they meet with an impostume or deep festered wound, they cauterize and launch, sear and burn: so the Lord for the curing of lesser corruptions inflicteth lesser crosses, and for those sins which are heinous and enormious, more grievous miseries and more heavy calamities. An example whereof we have in the people of Judah, who for their outrageous sins had heavy punishments inflicted on them. I have stricken thee (saith the Lord) with the wound of an enemy, and with a sharp chastisement for the multitude of thine iniquities, because thy sins were increased: Why criest thou for thine affliction? thy sorrow is incurable, for the multitude of thine iniquities, because thy sins were increased, I have done these things unto thee. Look not therefore so much to the greatness of thy smart, as to the hamousnesse of thy sin, not to the bitterness of the medicine, or the torture of the corrasiue, but to the desperatnesse of thy disease, and to the deepness of thy festered wounds; for (as one saith) the grief of affliction is much qualified, when as we see and acknowledge the greatness of our sin, even as everyone doth more patiently endure the launcher of the Surgeon, the more rotten and festered he seeth the sore to be, which is cut and searched; and the heavier we feel the burden of sin, the more light we shall find the burden of affliction. Yea, (wilt thou say) but my sins are not so great, nor my sores so incurable, that I should need such sharp remedies and grievous afflictions to be freed from them▪ I answer, that thy Judge is able to discern of the greatness of thy faults, and thy Physician of the disease, better then thyself who being a party and Patient, art blinded with self-love, and partial in thy judgment. Either then thy sins are in their own nature heinous, or are aggravated by circumstances, being committed against knowledge and conscience, or exemplary to the scandal of others; they are great in themselves, or through the hardness of thy heart, hard to be cured, or being small alone, they are not small to thee; seeing thou wilt by no means part with them, but resoluest still to continue in them. For, as a man holdeth fast in his hand a small staff, when as a great post is easily pulled from him: So do we oftentimes retain our lesser sins with greater pertinency, then our more heinous offenses, and so make them grievous by our persisting in them, which were more light in their own nature. Neither is there anything that doth more aggravate our sins in the sight of God, then when they are joined with impenitency, and answerably nothing doth more incense him unto wrath, or draw down upon us more heavy judgments; according to that sentence, so often in the same chapter repeated: If ye walk stubbornly against me, and will not obey me, I will then bring seven times more plagues upon you, according to your sins. Yea, (will some say) but mine afflictions are not only grievous, but also in their continuance long & tedious. I answer, that as thou makest them heavy through thine impatiency, so thou makest them long by continuing in thy sin; for, our afflictions are light, or they are not long, either they may be borne with some ease, or else they are soon taken from us: Howsoever it is, assure thyself that whether they are light or heavy, they continue upon thee, not for want of mercy in God to ease thee, but for want of grace in thee which might make thee fit to find ease. For, if thy sores of sin were healed, there would be no need further to apply these salves of afflictions; If thy wounds were open and the core of corruption drawn out, thine heavenly Surgeon would not lay upon them still these corrasiues of calamities. If thou were thoroughly cleansed from these corrupt humors of sin which overthrow thy spiritual health, thy Physician would not vex thee with anymore strong & loathsome medicines: but though these salve • have been often applied, yet thy sores are still festered in the bottom; though thou hast already drunk many potions of trouble and afflictions, yet the melancholicke humors of sin, are so tough, and stick so fast in the inward parts, that they are not yet purged away. And therefore though thou callest and criest to have the corrasiues removed, and to have no more of these loathsome purges of tribulation and misery ministered unto thee; yet thy heavenly Surgeon & physician having undertaken to cure thee, and not to please thee; continueth still the use of these means till thy sicknesses and sores of sin be sufficiently healed, and therefore though thou criest and callest for ease, yet he heareth thee not, according to thy will, but so as it will agree with the recovery of thy health.

Whatsoever then our afflictions be, and how long soever they continue upon us, let us labor to bear them with patience and comfort, seeing we are naturally sick in sin, and he that made us, best knoweth how to cure us. He understandeth our secret infirmities and inward diseases, and well knoweth how to apply fit means for our recovery, and when it is best for us to have them taken away. We trust earthly physitions, though they commit many errors: for (as one saith) they that go about to cure us▪ did not make us. How much more then should we commit our selves into the hands of God? who hath made our souls and bodies; and therefore well knoweth how to re-create that which he hath created, and to reform that which he hath formed? we suffer under the hands of men certain torment for uncertain health, and many, whilst they are drawn on with false hopes, die under the hands of their surgeons and physitions; or if they recover, their lives are but repriued for a few days longer: what therefore should we be content to suffer at the appointment of our heavenly physician, for the everlasting health and salvation of body and soul, s • eing he is so infinitely wise, that he can never be deceived, and so all-sufficiently skillful, that he never mistaketh our diseases, or his medicines, nor ever faileth in effecting his cure? Though we much esteem our gold yet we w • llingly commit it to the finer, that he may cast it into his furnace and purify it from it dross; and yet his skill may fail either in not thoroughly purifying the metal, that it may abide the touch, or else in refining it more then enough, and so wasting instead of purifying it: much more then let us commit these treasures of our souls and bodies into the hands of this heavenly workman; for though he cast us into his furnace of afflictions, it is not to hurt us, but to purify us from the dross of our corruptions And he that is not purged in this fire, but burnt and consumed with the heat of impatiency, he is to be esteemed chaff and not gold, and hath just cause to fear, least after he is consumed in this temporary blaze of tribulation, he shall with the chaff, that the Baptist speaketh of, be cast into that unquenchable fire of hell. The Lord now judgeth us for our sins in this life, and his judgments are heavy and distasteful to flesh and blood; but let us not be discouraged, for the end of them is, that being chastised for our sins of the Lord, we may unfeignedly repent of them, and so may receive pardon and forgiveness, and not come into condemnation with the world. In regard whereof we have just cause to account it the heaviest judgment, not to be at all thus judged of the Lord; for our heavenly physician ministereth this physic of afflictions to all his patients sick in sin, saving to those whose diseases are desperate. Our gracious father chasteneth every son whom he receiveth, and leaveth none to prosper in their wickedness, but those bastards whom he purposeth to disinherit of that heavenly patrimony, reserved in store for his own children. Our Lord and master correcteth in the family the faults and heinous crimes which are committed by his servants, or else his purpose is to turn them away, and to reserve their sins to be punished at his great assizes. And therefore God threateneth it as an heavy judgment against the Israelites, that he would not correct them for their sins. I will not (saith he) visit your daughters when they are harlots, nor your spouses when they are whores; namely to reclaim them by fatherly chastisements, that they might not run on in a headlong course which would lead to destruction. In regard whereof, the estate of sinful man is then most wretched, when continuing in his sin he is exempted from punishment. For as those who are sick of the gout and dropsy, are then in the most miserable condition, when they use excessive diet and have plenty of delicate wines, and pleasant drinks to please their insatiable appetite, because by all these dainties their diseases become more desperate; whereas contrariwise, they are mitigated and cured by hunger and thirst, strict diet and vnplesant physic: So, if being infected and tainted with sin and corruption, we notwithstanding prosper in our wickedness, and ruffle it out in worldly pleasures, our case is so much the more dangerous and desperate, because these worldly allurements do but increase our sins, and so settle & harden us in our evil courses, that we can hardly by any means be cured and recovered: But if God admitteth us into his hospital, and ministereth unto us the physic of afflictions, restraining our gluttenous appetite, and withholding from us theso earthly vanities which do but feed and increase the diseases of our souls; then have we great cause of comfort and thanksgiving, seeing we are hereby put into assured hope of recovering our spiritual health, and of continuing still in the life of grace, until we be admitted into the life of glory.

CHAP. XX.

That God by afflictions increaseth in us all his spiritual graces, and first those which are seated in the understanding.

AND thus have I shown how the Lord useth afflictions as a notable means to free us from our sins: It now followeth that I also show, that he doth by them exercise and strengthen, multiply and increase in us all Christian virtues, and the sanctifying & saving graces of his holy spirit. To which purpose we ar • to know, that as the master of the masteries will not suffer his scholars to spend their time in idleness, but keepeth them in continual exercise, as running, wrestling, leaping, fencing, and accustometh their bodies to painful labors, to keep them in breath, and not only to preserve their strength and agility, but also to increase it; so doth the Lord exercise the faithful in this world, as in a school of masteries, making them to wrestle and strive with troubles and afflictions, that he may hereby both confirm & preserve the strength of his sanctifying graces in them, & also increase and multiply them by this spiritual exercise; whereas they would languish and grow faint with sloth and idleness. For as it fareth with the strength of the body, so also with the virtues and powers of the mind; the more they are disused from labor, and rest at their ease without an enemy, the more weak and impotent they daily grow, but the more they are exercised and assaulted, the more they are strengthened and confirmed. And as the trees which are tossed in the winter with tempestuous storms, do thereby take the deper rooting, so God's graces are not overturned with these boisterous blasts of trouble and affliction, but are the more firmly rooted in us; and the more that the flesh is weakened by them, the more strong we grow in the spiritual part; and though hereby our outward man perisheth, yet the inward man is renewed daily. It is true that whilst we are in this combat of afflictions, wearied with labors, and tired with resisting; this spiritual strength doth not so sensibly appear, but rather seemeth to be abated and weakened (even as it also befalleth us in the exercises and contentions of the body) but yet after the conflict is ended, our strength upon a little rest is presently renewed, & becometh much more able and active then it was before. Yea sometimes it cometh to pass, that afflictions like a cloud do hide out of our sight the bright beams of these spiritual graces, and these miseries and calamities, like ashes, cover these shining and burning coals of God's saving gifts, so as neither their heat nor light is discerned by the outward sense, but whilst they hide them, they also preserve them, which otherwise would be more subject to wasting and going out, if they did lie open to the outward air of worldly prosperity.

Yea these troubles and calamities do not only confirm and preserve in us God's spiritual graces, but also do (as I said) increase and multiply them. For these holy seeds of God's saving gifts do become most fruitful when as they are pinched with the frost of afflictions; and this heavenly fire of sanctifying grace doth much increase both in heat and brightness, when the wind of tribulation doth blow upon it. And this cometh to pass, both because the Lord is then most willing to bestow upon us these rich treasures of grace and sanctification, when by these crosses and calamities we are fitted to receive them, and also because we then above all times, most earnestly desire to be thus spiritually enriched, when as we are impoverished in worldly comforts, and utterly spoiled of all earthly delights. For the Lord will not cast the seed of his graces into the ground of our hearts, before they are prepared to receive them. And as the wise husband man will not hazard his wheat by sowing it in all kinds of land, but maketh choice of that which is fittest, and then ploweth, falloweth, and harroweth it, that it may be the better prepared to receive the seed: so much less will the Lord sow that much more precious grain of his saving graces, in the stony and thorny hearts of wicked worldlings, but maketh choice only of his elect, which being made good grounds by his alone goodness, and the sole sun-shine of his grace and favor; he first prepareth them for this holy seed by plowing, breaking up and harrowing of their hearts full of natural hardness, with troubles and afflictions, and then casteth it into them with a liberal hand. He will not give his graces to the proud and lofty, who would contemn and despise them, but to the humble & lowly; and because our harts are naturally haughty and exalted above measure, therefore the Lord first humbleth and presseth them down with the weight of affliction, before he will give unto them this spiritual advancement. He vouchsafeth these precious gifts unto none, but them whose hearts are enlarged to receive them, because such alone will esteem them when they have them; and whereas they are naturally straight, and have this narrow room, filled with carnal, and worldly love, therefore he first emptieth them of this earthly trash by taking it from them, and then stretcheth and enlargeth the heart in holy desires with troubles and afflictions, and so satisfieth and filleth them with his heavenly treasures. He will not give these spiritual dainties to be fed upon by full stomachs, seeing they would loath this divine sweetness and be cloied with it: but he filleth the hungry with these good things, & because we naturally want this appetite, he usually getteth us a stomach and sharpeneth our hunger, by withholding from us all worldly delicates, and by appointing us to feed on the bread of affliction and water of sorrow. And as the Lord most willingly giveth his spiritual graces to those, who are by afflictions and tribulations fitted to receive them: so do they who are in this afflicted estate, above all others, esteem these precious gifts, and accordingly desire, and with all diligence use the means to attain unto them: for when by our afflictions we are so humbled that we become nothing in our selves, then do we most earnestly desire, that God by his grace and holy spirit may be in us all in all; when by calamities we are emptied of all earthly consolations, then do we most eagerly hunger after these spiritual comforts: when we are despoiled of worldly riches, honors, pleasures, health, strength and the rest; then do we most covet to be enriched with that chief riches of God's saving graces which can never be taken from us, and with great diligence seek them from God by prayer, hearing the word, and using all other good means for the satisfying of our holy desires with unwearied cheerfulness.

And thus do the faithful, like painful Bees, gather the greatest store of this sweet honey of God's graces, out of the bitter thime of trouble and affliction; and grow most rich in God when they are most impoverished in the world. In regard whereof one calleth affliction the mother of Christian virtues, because as in a fruitful womb, she breedeth, nourisheth and increaseth them to their perfect growth and full strength; the which is not to be understood of it being considered in it own nature, but as it is sanctified by God for this use and purpose; for in her self this mother hath a barren womb and dry breasts, or is only fruitful in bringing forth sin, unless the spirit of God, the father of all grace and goodness, do make it fruitful by infusing vital power and strength into it; and these waters of affliction in themselves are ready to drown us, if they were not scattered with the breath of God's spirit, whereby they become like fruitful showers fit to water us, that these fruits of God's saving graces, may spring and grow in us.

But to let us descend to some particulars, and for orders sake consider these graces as they respect God, or else our neighbors and our selves: The graces which respect God, are either seated in the understanding mind and intellectual part, or in the heart, will and affections, or in both together; or else the fruits of them all, appearing in our unfeigned repentance and new obedience; all which are either confirmed and preserved, or else increased and multiplied by our troubles and afflictions. The graces which are seated in our mind and understanding, are knowledge and remembrance of God and his will, which in his word is revealed unto us. The first grace is saving knowledge and spiritual wisdom, the which is notably preserved, and exceedingly increased by crosses and calamities: for this fire of afflictions doth give great light to the understanding; and this sharp eye-salve, though it doth for the present dazzle the sight, yet afterwards it doth singularly clear the eyes of the mind, so as they are much fitter to see spiritual things, and to discern the ways of God. And whereas prosperity, usually making men drunk with worldly pleasures, doth so take away the heart, intoxicate the brain, and infatuate the understanding, that it is not capable of the knowledge of God and spiritual things: when by a fast of afflictions we are freed from this surfeit, and by long abstinence have these intoxicating fumes of worldly vanities taken away, then do we come unto our selves, and recover our understanding, whereby we are enabled to judge and discern of spiritual things, and to conceive of God and his will, as they are revealed unto us in his word. So the wise man saith, that the rod and correction give wisdom. And the Prophet telleth the people, who were grown desperate in their wickedness, that seeing they did not regard God's word and terrible threatenings, to be reclaimed by them from their sins, and nothing but fear, proceeding from sense of God's judgments, would work upon their hard hearts; therefore the Lord would inflict upon them plagues and calamities, that these punishments might cause them to fear him, and this fear might make them so attentive to his word, that they might understand it and profit by it;