Consolations for the Afflicted

CHAP. XXI.

That God by our afflictions doth much confirm, strengthen and increase our faith.

THe next grace is faith, which is seated both in our head and heart, in our understanding and also in our will and affections, for it is not only a persuasion which is an act of the understanding arising from knowledge, but also a willing assent and application of that we believe unto our selves for our own use; upon which followeth our voluntary cleaving unto the Lord, and our reposing and sole resting upon his power, providence and gracious promises in Jesus Christ. And this faith is exceedingly strengthened and increased through our troubles and afflictions; first because we are then most careful in the use of the means for the increasing and confirming of it, as having in our sense and seeling much more use of it, then in the time of our prosperity. For whilst we live in secure peace, and do not find our selves molested with any enemy, we cast the shield of faith aside, and count it but a burden, if we should bear it: but when Satan and the world daily cast against us the fiery darts of trouble and affliction, which as soon as they hit us do in a sensible manner burn and torment us, then do we make precious account of this impenetrable shield, and are never at rest, but whilst we find it fast buckled unto us. Secondly our faith is stērgthned and increased by afflictions, as they are unto it a spiritual exercise, wherein all the virtue and powers thereof are tried and employed. For as when our bodies are inured to sloth and idleness, their strength doth languish and decay: but when they are in daily exercise, they increase much in vigor and ability; so when our faith hath no spiritual exercise, it is in short time enfeebled and groweth faint and weak; but when we are in adversity and affliction, vexed with sickness, pinched with poverty, forsaken of friends, blemished and defamed for our love to goodness, and subject to innumerable dangers, then our faith having enemies to resist and adversaries to strive and wrestle with, doth stir up it own vigor, gather all it strength and powers together, and finding it self too weak to make resistance, doth earnestly seek to have it strength increased and renewed, and to this end it first wrestleth with God by prayer, instantly imploring and beseeching him to perfect the good work which he hath begun, and so to strengthen and confirm it, that it may not be destroyed and trodden under foot in this spiritual conflict; and also meditateth in God's gracious promises, whereby he hath assured all those that believe in him, that he will never leave and forsake them, but will hear them in the day of trouble, deliver them out of all their dangers and give a good issue to all their temptations. And thus our faith is exercised and by exercise increased in our afflictions; the which is one of the most special ends, why the Lord doth bring us into these troubles and calamities. For whilst we have the world at will, and are on all fides hedged in with the blessings of prosperity, our faith may seem both to our selves and others a mere speculative virtue, whereof there is little use, and like an untried arm or which doth not assure us of defense in the day of danger; but when we are in the midst of afflictions, it is tried with the bullets of temptations, and the more it is tried the more it is approved, and the more it is approved, the more it is strengthened against the next encounter. And in this manner was Abraham's faith exercised: for after that the Lord had made his gracious promise unto him of multiplying his posterity, and that in his feed all the nations of the earth should be blessed, he long exercised his faith with that great affliction of his wives barrenness, which seemed directly to cross God's promises and overthrow all his hopes; and gave him no child till he and his wife were grown so old, that in natural reason the promise seemed impossible to be performed. With which exercise his faith was so strengthened and increased, that after he had his promised son, and was commanded for his further trial to sacrifice him with his own hands he became also victor over this temptation, because by the former trial he had learned that God was able to raise him to life again, seeing in respect of the deadness of Saraes womb, he had before after a sort (as the Apostle saith) received him from the dead. Thus also after he had promised to give unto the posterity of Abraham the land of Canaan, he long exercised their faith, first by bringing them into a cruel bondage in the land of Egypt, and after their deliverance by afflicting them with so many calamities in the wilderness, that they seemed, not to have escaped, but only to have exchanged their misery and tribulation. And so the Lord after he had promised David the crown and kingdom, did euercise his faith with innumerable afflictions, and by this exercise did wonderfully confirm and increase it, as appeareth by the history of Samuel, & that singular book of the Psalms, the most part whereof was penned in the time of his trouble and persecution.

Thirdly our faith receiveth much strength and power in our afflictions, because in them we have experience of God's truth, both in his threatenings, in that for our sins he hath inflicted those chastisements and judgments which in his word he hath denounced; and also in his promises; seeing he performeth all which he hath undertaken, not only in assisting us in our afflictions, but also in delivering us in due time; in both showing his infinite wisdom, omnipotent power, and all-governing providence, whereby he hath disposed of all things to the best. For when by experience we find, that the Lord hath shown us great mercy in crossing of our most earnest desires, hath brought unto us much comfort out of our greatest calamities, turned our fears and dangers, into safe security and joyful triumph, and hath made the Whale, which in swallowing seemed to devour us, to be a means of our safety and deliverance: then is our faith by this experience marvelously strengthened and increased, and we thereby are enabled to endure the next afflictions with much more patience and contentment. And as the Pilot having escaped out of many storms, and the soldier out of many dangerous conflicts, are so heartened hereby that they are marvelous confident & courageous when they are tossed with tempests, and assaulted with their enemies; whilst inexperienced passengers and freshwater soldiers tremble and fear in the least danger: so those who have been exercised in afflictions, and have had manifold experience of God's mercy, power and love, both in assisting them in their troubles and in delivering them out of their greatest dangers, have their faith in God hereby so strengthened and increased, that they are much more patient in afflictions, and more courageous in perils, then those who were never exercised with these trials; because they know that God is immutable in his goodness, and is now as ready and willing to help and deliver them as he was before. So David concludeth that because he had found God merciful and powerful in delivering him from the lion and the bear; therefore he would assuredly deliver him in like manner from the uncircumcised Philistine, and make him to become as one of them. And Paul being raised by God, when the sentence of death by the verdit of nature, had passed against him, by this experience confirmeth his faith for the time to come in this assurance, that the Lord would again deliver him, if so be he were overtaken by the like danger.

Fourthly, afflictions confirm and increase our faith as they are notable means of working or renewing our repentance, for as sin doth wound and weaken our faith, making us to doubt of God's favor by reason of self guiltiness; so repentance doth cure and strengthen it, because by it (through God's mercy and free prom • ses made in Christ) sin is done away, as though it had never been committed, and so we are assured that we are reconciled unto God and received again into his former favor. And fifthly our faith is strengthened by our afflictions, as they give assurance unto those who are exercised with them and profit by them, unto amendment and newness of life, that their sins which are here in this world thus corrected, shall never appear to their condemnation in the world to come. For as they who prosper and flourish in their wicked courses, have just cause to fear, that they are in Dives his estate, who had all his good in this life, and was reserved to torment in that life which is endless and everlasting: so they who have no sooner sinned but they are presently corrected for it, and by their chastisement reclaimed and amended may assure themselves, that as now they are like unto Lazarus in his pains, so they shall hereafter be made like unto him in his joys and comforts, and not suffer both now and then too, seeing (as the Apostle plainly telleth us) we are purposely chastened with these afflictions, that we may escape the condemnation of the world.

But most notably is our faith strengthened & increased by our afflictions, as they are unto those who profit by them in newness of life, infallible signs and notes of their election, vocation and adoption. They are signs of our election, for as the Apostle teacheth us, those whom God hath predestinate to be made like unto his son in glory, he hath also predestinate to be made like unto him in afflictions; and as by this holy decree his natural son was first to suffer, and then to enter into his glory; so we, who are adopted in him, must follow him in the same way to our heavenly home, first suffering, and then reigning with him as the Apostle speaketh, This also appeareth in the Lord's own speech to the people of Israel, you only (saith he) have I known (or chosen) of all the families of the earth, therefore I will visit you for all your iniquities. And to Ananias concerning Paul: Go thy way, for he is a chosen vessel unto me, &c. I will show him how many things he must suffer for my names sake. The consideration whereof should much comfort us in all our afflictions and persecutions, which though to those who are the instruments of our will, they are tokens of perdition, yet unto us who patiently suffer them they are signs of our salvation through the grace of God, as the Apostle telleth us. In regard whereof the same holy Apostle doth not only bear with patience & comfort his troubles & grievous afflictions, but being to maintain his credit against the false Apostles, he maketh choice of his sufferings to glory and rejoice in them, rather then of those excellent graces of God's holy spirit wherewith he was so richly adorned.

Thus also our afflictions are notable signs of our effectual calling, whereby we are severed from the world, and admitted into God's church and family. For they are God's livery and cognizance which he giveth all to wear who will be his servants; for, as many as will live godly in Christ Jesus shall suffer persecution, and our Savior telleth us, that if any man will come after him, and wait upon him as his servant and disciple, he must deny himself, and take up his cross daily and follow him. Neither may we live like libertines when we are entertained into his family, and run on in wicked courses without correction: but we must make account that our wise Lord and master will keep us under a severe discipline, chastising us for our sins, that we may be reclaimed from them, and not suffering us to go on in evil ways without check and controulement, to his dishonor and our destruction: and howsoever he suffereth others that are without to prosper in their wickedness, and without any punishment to add sin unto sin, yet he will be honored of those who draw near unto him, and as the Prophet and Apostle speak, he will cause judgment to begin at his own house, and first plague the city where his name is called upon. As therefore when the Mason and Carpenter polish their stones, and square their timber with their tools and axes; it is a sign that they have chosen them for the use of building, whereas that which is untouched is left as refuse, fit for nothing but to be cast into the high-way, and to be burned in the fire: So when the Lord doth polish, square and plain us with troubles and afflictions from the knots and knobs of sin and corruption, it appeareth hereby, that he hath made choice of us to be stones in the building of his spiritual Temple; whereas those which are let alone, and not hammered and squared by this heavenly workman, are rejected as refuse stuff, which is altogether unfit for this holy building. Again the world only loveth her own, and therefore when our Savior Christ by the preaching of the Gospel hath chosen and c • lled us out of the world, then presently it beginneth to malign and hate us, and to use all means whereby it may bring upon us misery and affliction. In regard whereof we may conclude, that when we are hated of the world we are beloved of God; when it basly esteemeth us and cruelly useth us, as though we were the very outcasts and of scouring of all things, then may we be assured (if we make good use of these afflictions, by contemning the world which contemneth us, and drawing nearer unto God by repentance and hearty prayer) that the Lord highly valueth us, and hath chosen and severed us like pure gold and good grain, out of this mass and heap of dross and chaff.

Finally as our afflictions are notable signs of our calling and admission into God's family, so also of our adoption whereby we become sons of God and heirs of his promises. For (as the Apostle speaketh to anoth • er purpose) the heir as long as he is a child differeth herein nothing from a servant, though he be Lord of all, but is under tutours and governors until the time appointed of the father; and is subject to the like chastisement and correction: yea oftentimes our heavenly father (according to the custom of men) when his son and slave do both offend, correcteth his child, but letteth the other escape unpunished, because he is purposed to thrust him out of doors, and to take no further care of him; whereas he intendeth to make his son his heir, and therefore keepeth him under discipline, that he may be found worthy to receive the inheritance. And this the Apostle plainly expresseth, saying, whom God loveth he chasteneth, and he scourgeth every son whom he receiveth: If then ye endure chastening, God offereth himself unto you as unto sons; for what son is it whom the father chasteneth not? If therefore ye be without correction, whereof all are partakers, then are ye bastards and not sons. Thus also God promiseth David, that he would choose Solomon for his son, and approve himself to be a father unto him, by correcting him for his sins, and continuing his love unto him. I will be (saith he) his father and he shall be my son: and if he sin I will chasten him with the rod of men, and with the plagues of the children of men, but my mercy shall not depart from him, &c. And therefore we must not doubt of our adoption, and imagine that we are not the children of God, because we endure such grievous and tedious afflictions; for though Solomon was God's chosen child, and was called Jedediah, because he was beloved of him; yet he saith, that if he sinned he would correct him, but in the mean time, would not take his mercy from him. So though Israel were chosen for God's first borne son, and were as much more precious in his eyes, as the purest gold then the basest dross, or the wheat then chaff; yet were this beloved people grievously afflicted in a miserable bondage and captivity, whilst Pharaoh and the Egyptians their cruel enemies, insulted over them as their lords and masters, in all prosperity; and whilst the cursed Canaanites lived in voluptuous pleasures, having all those delights and comforts, which the land of promise could yield unto them. And thus also before the flood, the wicked Caynites, and after the flood, the filthy Sodomites, had all the pleasure and glory of the world, whilst the posterity of Shem, and the worthy Patriarchs, passed their time like pilgrims and strangers, and were turmoiled with innumerable afflictions: yea the Lord not only spareth the bondman and slave, when he scourgeth his beloved son; but oftentimes correcteth his child by the hand of his servant; according to that of the Apostle. He that was borne of the flesh persecuted him that was borne after the spirit: the which is so evident by the innumerable examples of all ages, that it were but lost labor to stand upon it. The consideration whereof as it may keep us from envying the impunity and felicity of worldly wicked men, and from grudging and repining against God's providence, because they who sin more suffer so little, and we who sin less suffer so much; they who rebel against God and despite him with their abominations, have plenty of worldly blessings, and all things at their hearts desire, and we who serve and fear him suffer miseries and want necessaries; so may it much confirm our patience and increase our comfort when we are vexed with afflictions, and feel the bitter smart of God's chastising hand: seeing it is a sign that they are rejected as slaves, and are therefore left to their own liberty; and we adopted as sons who are kept under severe discipline that we may be reclaimed from our sins, incited to the performance of all good duties, and so be prepared and fitted to receive our patrimony. Neither have they herein anymore privilege then the Ox who being appointed to the shambles, is freed from the yoke and suffered to run at liberty and take his pleasure in fair green pastures; or we more hurt then the Ox inured to labor, who endureth the yoke, suffereth more pains and feedeth upon bare fields, because his master loving him, is purposed to reserve him for his own use. In regard whereof as wicked men have no just cause of glorying and rejoicing in their worldly prosperity, whereby they are but fatted against the day of slaughter; so the faithful have little cause of sorrow and impatiency in their afflictions, seeing their present smart increaseth their future hopes, and these corrections which they suffer and profit by, are unto them undoubted signs of their adoption, and that God is their loving father in that he taketh such care for their amendment? for as when a man, taking two children as they are committing the same fault, doth correct the one and let the other go untouched, we seeing it, are ready to conclude, that he is a father or governor to him that is chastened, and but a stranger to him that escapeth, seeing he taketh no care for his reformation: so when we see and feel that God correcteth sharply those sins in us which others commit and escape unpunished, let us not grieve so much in our smart and pain, as rejoice to have this assurance of our adoption. And this an holy father illustrateth and enforceth by this similitude. A man (saith he) hath two sons; the one he chasteneth, the other he leaveth to his own courses. This faulteth heinously and is not corrected by his father; the other can scarce look awry but he is rebuked or scourged. But why is he let alone, and this beaten? surely because he intendeth to make this his heir and to put the other from the patrimony, seeing he conceiveth no possible hope of his amendment. Now he that is kept under this severe discipline, out of his childish folly judging all things according to present sense, thinketh his brother happy because he is not beaten, and lamenting his own estate is ready to say: My brother hath done such and so great wills, and at his pleasure transgresseth the commandments of my father, and for all his faults hath not so much as a hard word given him; but I am beaten if I but step awry. Wherein he bewrayeth his folly and want of wisdom, seeing he only looketh to that which he suffereth, and not unto the inheritance reserved for him &c. And therefore (as he saith) in another place) patiently bear the hand of thy heavenly father upon thee, and though thou be a good son do not refuse his discipline; for he correcteth us that he may not take his mercy from us. If thou be contumacious let him beat thee, that he may not in just displeasure disinherit thee &c. for why should the adopted sinful son grudge to be corrected when he seeth God's only and innocent son to be whipped and so severely handled? Let him in rage fly upon thee, yet he is thy father: Let him whip, afflict and break thee (as it were) in pieces; yet he is thy father. If therefore thou criest, cry as under the hand of a father with humility and meekness and not with pride and indignation. Thy sufferings which thou bewailest are a medicine and not a punishment, correction and not damnation: do not put back the rod, if thou wouldest not be put back from the inheritance. Do not regard what smart thou hast by thy but stripes what place thou houldest in thy fathers testament. For if (as the Apostie reasoneth) we have had the fathers of our bodies which corrected us and have given them reverence: should we not much rather be in subjection to the father of spirits that we may live? For they verily for a few days chastened us after their own pleasure: but he chasteneth us for our profit that we may be partakers of his holiness.

CHAP. XXII.

That God by our afflictions confirmeth and increaseth in in us aur affiance hope, love, fear, and humility.

ANd thus it appeareth that our faith is much confirmed by afflictions, as in other respects, so especially as they are to those who profit by them, notable signs of their election, vocation, and adoption. The like also may be said of other graces, which are chiefly seated in the heart, as affiance, hope, love, fear of God, humility, and the rest. For first our affiance and confidence in God is notably strengthened and increased by our afflictions, when as being forsaken of all human help & inferior means, he by his own wisdom and power saveth and delivereth us. And this is one special end why the Lord in mercy and love, bringeth us into tribulation and distress, that we may not trust in secondary causes and worldly helps, when we have experience of their weakness and insufficiency, but may put our whole affiance in him, having made trial of his all sufficiency, and omnipotent power, whereby he helpeth and delivereth us, when as they forsake and fail us. For naturally we put our affiance in outward and inferior means, because they are subject to our senses, and trust in anything weere at hand, rather then in God, who alone is able to relieve and succor us, because he seemeth fearre off to carnal reason, and is only beheld and apprehended by the eye and hand of faith; and as those who are ready to fall into some deep pit, being astonished with sudden fear, do not consider what is sufficient to stay them, but catch hold of that which is next unto them, and so often times pull that upon them which they hoped would have held them up: so we no sooner fall into any danger, but we presently lay hold upon worldly helps, and trust to be delivered by earthly means, as by our own wisdom, strength, and riches▪ or by the aide and support of our friends, and the arm of flesh; and therefore the Lord in mercy doth often times withdraw them from us, because they are but weak reeds and broken staves, which would fail and deceive us, when we most rested on them; to the end that being forsaken of these vain succors and supports, we might with full affiance rely upon him, who is alone able to help and save us. And thus when the people of Israel being overtaken with dangers, did not put their trust in God for their delivery, but did flee for help to the Assyrians & Egyptians; the Lord caused them not only to forsake them in their greatest need, but also to be unto them the means of their great misery and calamity, by invading their country, overcoming and leading them captive, and miserably vexing and afflicting them, in the land of their captivity. By which experience, coming to a sight of their vain & sinful confidence, they presently leave and sorsake it, and putting their whole affiance in God, cry out unto him; There is none like unto thee O Lord: thou art great, and thy name is great in power. And after the same manner we, herein no better then they, trust in worldly helps, rather then in God, thinking that our wisdom and power shall deliver us from dangers, our friends from poverty and want, and that our Physicians shall preserve us in health, or recover us out of sickness; and therefore the Lord bringeth these things wherein we trust unto the touch-stone of trial, causing us to fall into perils, poverty, and diseases, that we may have experience of the weakness and vanity of these earthly succors; and then finding our wisdom is to be so infatuated, that in steed of freeing, it doth the more entangle and ensnare us in the net of dangers; that our friends do not only forsake us in our need, but also further oppress us with fraud and violence; and that our physicians do rather increase our pains, then ease us of them; we leave these vain helps, and flee unto the Lord, resting upon his whole power and promises for comfort and deliverance. And being relieved by him in our greatest distress, by this experience our confidence and affiance in him is exceedingly strengthened and increased for the time to come; for as we are confident in the assistance of such a friend, who hath often helped us in our greatest dangers; as we trust muc • unto such a Physician, who hath in former times recoueted us out of many desperate diseases; and boldly rely in the storm upon the approved skill of such a pilot, as hath formerly brought us safe out of many dangerous tempests into the desired haven: so when the Lord hath delivered us out of many tribulations, and hath been our help and comfort in our grievous miseries, when as being forsaken of all worldly succor, our estate seemed utterly desperate; then is our trust and affiance in God so strengthened and increased, that we are ready to say with David, that though we should walk through the valley of the shadow of death, we will fear no evil, because God is with us, and his rod and staff do comfort us; and with the Church to sing that song of thanksgiving; God is our hope and strength, and help in troubles ready to be found. Therefore will we not fear though the earth be moved, and though the mountains fall into the midst of the Sea. An example whereof we have in the Apostle, who having received the sentence of death in himself, because he should not trust in himself, but in God, which raiseth the dead, and being delivered through the power & goodness of God from this deadly danger, doth hereby confirm his affiance in him for the time to come, concluding, that because he already had experience of God's might and mercy in delivering him, therefore he would trust in him, that yet hereafter he would deliver him. As also in holy Job, who having had manifold experience of God's love and assistance in his miseries and afflictions, groweth hereby so confident and courageous that he professeth; though God should kill him yet he would still trust in him.

And thus also doth the Lord by our afflictions exercise, strengthen, and increase our hope; for then is our spiritual hope in the full tide, when our worldly hopes are at their greatest ebb; then do we with all fervency and patience wait upon God for the accomplishing of his promises, when we are frustrated of all earthly expectation; and then we fixe this sure anchor upon God's never decaying truth, looking for comfort and stay from him alone▪ when our worldly hopes appear false and deceivable, leaving us desperately forlorn in our greatest miseries, when as they promised unto us greatest security. Unto which our spiritual hopes when God answereth according to his word and truth, and hath often given unto us that help and deliverance which we expected from him▪ then doth this experience work hope (as the Apostle speaketh) strengthening and assuring us in our expectation, that the Lord will help and deliver us, as in former times. And this hope maketh us not ashamed, in our greatest miseries; because though we wait long▪ yet are we sure at length to be satisfied in our expectation. And though help and deliverance out of afflictions seem as impossible to natural reason▪ as for old Sara to have a son, yet if by manifold experience we have found, that our hope in God did never fail us, then will we learn with Abraham, as to believe above belief, so also to hope above hope being fully assured that he who hath promised, is able to effect it.

So our love of God is exercised, confirmed, and increased by our crosses; for this love towards God (as the spouse in the Canticles speaketh) is such a vehement flame, and (like wild-fire) so unquenchable, that much waters of affliction cannot extinguish it, nor whole floods drown it. Yea rather these waters of tribulation, being cast upon it, do (like the water in the forge) add much heat to this holy affection, when withal, the Lord with the breath of his spirit doth blow upon it. And this will manifestly appear, whether we respect the instruments of our corrections, the world, and wicked men, or the chief and principal cause, which is our gracious God, and merciful Father. For the more the world maligneth and persecuteth us, the more our affection is weaned from the world, and the less that we love the world▪ the more is our affection inflame • towards God. And therefore the Lord being iealouze of our love, and desiring to have our whole hearts without corriuall, or copartner; doth suffer the world to use us roughly and unkindly, that our love being withdrawn from it, may be fixed wholly upon him. And as the loving mother when she seeth her child fond on her servant, and to neglect her who so much affecteth him, doth cause the servant when the son offendeth to correct him, and to use him hardly, that being estranged in his affection from him, of whom he receiveth such hard measure, his whole love may be set on her: so when we dote upon the world with excessive fondness, and neglect our heavenly Father who deserveth all our love; he maketh it, as being his slave, to correct all our faults, and to use us harshly & vnkindely, not only to bring us unto amendment, but also to wean our hearts from this pernicious love, to the end that he may have the whole interest in our affection. Yea our love towards God is increased, not only in regard of these inferior causes and instruments of our afflictions; but also, if lifting the eyes of our minds higher, we do take knowledge of the chief & supreme cause of our chastisements, and discern that it is the hand of our heavenly Father, who useth these rods and scourges to correct us for our sins. For as we find by worldly experience, that cockring in the parent, breedeth contempt in the child; and that contempt and love do never match together; whereas severer discipline worketh in his heart awful reverence, which is a true mixture of fear and love, and maketh him to show all affectionate duty to his parent, that he may obtain his favor; and so by continual inuring of him in these duties of love, it is at last made hearty & habitual, though happily fear and formallity did first begin it: so if our heavenly Father should cocker us with pleasure and prosperity, his kindenes would cause contempt; and contempt would like a fretting canker eat out the heart of love, and make us neglect all filial respect: but by keeping us under strict government, and by correcting us when we do amiss, he worketh in our hearts an awful reverence, whereby we are incited to the performance of all filial duties, and to show all love towards him, that so we may gain some assurance of his love and favor towards us, of which we make highest accompt, when as it is endeared by the difficulty of obtaining it. Besides our love towards God is much increased in our afflictions, when as in his sharpest chastisements, we plainly discern his fatherly love and goodness towards us, and that not only in regard of their end, which is the amendment of our lives, and salvation of our souls, but also in respect of his whole course and carriage in the inflicting of them. For looking into our afflictions with a spiritual eye, we shall plainly discern God's wise providence, both in the inflicting and disposing of them. We shall perceive how he bridleth and curbeth in the rage of our enemies, so that though their malice be never so great yet they are not suffered to go beyond their tether. We shall see his fatherly love and care whereby he moderateth and measureth our afflictions according to our ability to bear them, making our cross lighter when it is ready to oppress us, or us stronger to sustain the weight. We shall sensibly find, how he supporteth us with his might, when we are ready to faint, and lifteth us up again, when we are foiled or fallen. We shall in our outward crosses feel the inward comforts of his spirit, the which are so pleasant and delightful, that they are sufficient to sweeten a world of miseries, and as the Apostle saith, the more our sufferings abound in us, the more our consolations shall abound through Christ; the more he restraineth us from feeding upon worldly delicates, which would glut & cloy, but never satisfy us; the more liberal banquet he maketh us of spiritual blessings, giving us to drink full flagons of his love, filling us with inward feeling of his favor, and with those precious cates of his saving graces. Finally seeing our love towards our benefactor is proportioned according to our valuation of his gifts, and seeing we are brought to esteem of God's benefits rather by wanting, then by enjoying them; Heereby it cometh to pass, that we love the Lord much better when he taketh his gifts from us, then when we do securely possess them. For by the want of them finding their value, we then know and acknowledge how much we are bound unto God for suffering us graciously so long to enjoy them; we come also by this consideration to a sight of the excellency of those benefits, which still God is content to continue unto us; and so are more loving and thankful for the remainder of God's blessings, then when we had all without any partition, thinking our selves (with the afflicted Church) more behold • ng unto God, that we are not utterly consumed, then we did when we abounded in worldly prosperity, and wanted nothing that our hearts desired.

Thus also our fear of God receiveth much growth and strength by our afflictions, which usually is weakened and impaired with that wretchlesnesse and security which ariseth from long prosperity. For howsoever our fear of God, being a filial affection, should chiefly spring from faith and assurance of his love towards us, and from that love which is inflamed in our hearts towards him, by the apprehension of this his undeserved favor, and the consideration of those innumerable benefits which as fruits of this fatherly affection, have been communicated unto us; chiefly fearing to offend and displease such a gracious God whom we so love, because he so loveth us: yet so is our spiritual part hamp • ed with the flesh, and our filial affection assaulted with carnal negligence and security, that (herein like unto earthly children) we fear our heavenly Father most, when he holdeth in his hand the rod of correction, and when we see that by offending him, we make our selves obnoxious unto his heavy judgments, the which we cannot possibly escape, either by resisting his power or avoiding his presence. And so reckless we are in all good duties, and so much delighted with the pleasures of sin, that if we had a privilege of impunity, doing what we list without controlment, and did not fear the smart of correction which followeth sin, as well as the displeasure of our loving father, we would grow dissolute in our courses, and be hardly kept either in awe or order. And therefore the Lord, out of his mercy and love towards us, maketh us to fear him for his judgments, seeing we will not, as we ought, fear him for his mercies▪ and to stand in awe of him to avoid our own pain, when we take no care to avoid his fatherly displeasure: as we may see in the example of ho • y David himself, who having often felt the smart of God's chastising hand, crieth out: My flesh trembleth for fear of thee, & I am afraid of thy judgments. For the burnt child dreadeth the fire, and he who hath once been scorched with the heat of God's wrath, and felt the smart of his di • pleasure, will hardly ever after be allured with the sweetness of sin to ineurre the danger thereof again, knowing that it is a fearful thing to fall into the hands of the living God. Whereas they who never tasted the bitterness and sourness of these heavy judgments, and never felt the smart of these whips, are ready to nibble at every worldly bait, and to ha • ard the committing of any sin, out of wanton contempt and hope of impunity. For as the wise man speaketh, 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. To which purpose the Lord thus reasoneth with his own Church and people; Whom diddest▪ thou reverence or fear seeing thou hast lied unto me, and hast not remembered me, nor laid it to the heart? Is it not because I hold my peace, and that of long time, therefore thou fearest me not? And therefore seeing afflictions work in us the fear of God, whereby we are incited to all good duties, and restrained from sin, which would in this life fill our consciences with horror and terror of God's wrath, and cast us into eternal condemnation in the life to come; great cause have we to kiss our earthly crosses with comfort and contentment; seeing they do not so much crucify us as our sins, by the death of the flesh preserve us from death everlasting▪ and by pricking us in the sides hasten our speed in the way of righteousness and holiness, which at last will bring us to endless joy▪ and heavenly happiness.

Finally the Lord useth these afflictions, as a notable means to work and increase in us that excellent grace of humility, bringing us thereby to a sight and sense of our own vileness and unworthiness, to a true acknowledgement of our infirmities, weakness, and great insufficiency, and to a voluntary subjection and submission of our wills in all things to the good will and pleasure of God. For whereas in the time of prosperity we are so blinded with natural pride and self love, that we never come to a clear knowledge of our selves, nor to a true valuation of our own gifts and good parts; but are puffed up with self-conceit, having a great opinion of our own excellency, strength and abilities; imagining that though God should leave us to our selves, we could stand in our own might, resist any temptation, and encounter and overcome any enemy; when God bringeth us into trouble and affliction, and exerciseth us with those usual trials of sickness, poverty, disgrace, or loss of our nearest and dearest friends; then are we by them brought to a sight of our own frailty and infirmity, and by this experience find, how unable we are by our own strength to endure the weakest trial, or to get the upper hand over the least temptation. And then casting from us our vain self confidence, we implore the Lord's assistance, and trust wholly in the power of his might, through which obtaining victory, we disclaim all praise as not due unto us, and return it unto God to whom of right it appertaineth, saying with the Church, not unto us O Lord, not unto us, but unto thy name give the glory. And whereas in the time of our prosperity, we would have all the glory our selves, and will scarce admit the Lord to be a sharer with us; In our affliction we see and acknowledge that nothing belongeth unto us but shame and confusion of face, and whatsoever is praiseworthy in us, we ascribe it wholly unto the Lord, as unto the sole author and fountain of all our good. Finally whereas in our prosperity we grow so willful and stubborn, that we cannot with meekness and patience submit our will to the will of God, but rather wish that ours, then his should be fulfilled; and wax through pride and insolency so impatient, that we storm and rage▪ when we are but touched with any sleight affliction; as though we thought that some wrong and injury were offered us by God, when we, who have in our own conceit deserved so well, are thus put to suffer this smart and misery: this fire of affliction melteth & softeneth our hard and stubborn hearts, making them tender and pliable unto the good will and pleasure of almighty God, and these chastisements and corrections, bringing us to a sight and sense of our manifold and grievous sins, do cause us to • udge & condemn our selves as worthy of far greater punishments, & then do we not only with meekness and patience suffer these fatherly corrections, but are ready to acknowledge, that it is the wonderful mercy of the Lord that we are not utterly consumed. And as cockered children do struggle and strive with their parents, when they go about to chastise them for their faults and with great impatiency roar and cry out, when they feel the smart of the first stripes, but when they see them resolved to continue and redouble their blows, till they have broken them of their stubborness, they at last become as mild as lambes, and with all meekness and humility submit themselves to their parents pleasure: so when our heavenly father first taketh us in hand after we have been long cockered in plenty and prosperity, and beginneth to correct us for our sins; we murmur and repine, straggle and strive with great impatiency and rebellion against his will and providence, but when he still beateth us with these rods, and either continueth or increaseth our afflictions, and addeth one cross unto another, then our proud and sturdy stomachs being mastered, we humble our selves under his holy hand, and endure whatsoever correction he is pleased to inflict with all meekness and patience. And this is a principal end why the Lord afflicteth us, that he may abate our pride, tame our unruliness, and work in us that excellent virtue of humility. For so himself saith that he afflicted his people for the space of forty years in the wilderness, that he might humble and prove them; And the Apostle Paul affirmeth of himself, that God gave him that prick in his flesh, and the messenger of Satan to buffet him, that he might not be exalted above measure with the multitude of revelations. The which his end be powerfully effecteth as we may see by many examples. Thus David in his greatest afflictions humbleth himself before God▪ saying Here am I, let him do to me as seemeth good in his eyes. So R • hoboam, who whilst he enjoyed peace and prosperity, was so proud and insolent, when he was brought into the straights of affliction by reason that the King of Egypt made war against him, humbled himself before the Lord, acknowledging that the Lord was just. And Nebuchadnezzar who in pride of heart had so gloriously boasted of his might and majesty, being grievously afflicted humbleth himself and giveth unto God all praise and glory. Yea wicked Manasseh himself, who had raged against God and his saints, with wonderful insolency, when he was led captive by his enemies in fetters and chains, then was this wild colt and savage lion broken and tamed, and be humbled himself greatly before the Lord his God. Yea even where there hath been no place for true humility in the reprobate hearts of wicked men; afflictions have wrought so powerfully in them, that they have been brought hereby to an outward and hypocritical humiliation, as we may see in the example of Pharaoh and Ahab, who in their afflictions confessed their sin and humbled themselves before the Lord. And thus it appeareth that the Lord by affliction doth powerfully pull down our pride, and worketh and increaseth in our hearts that excellent grace of humility, which being the foundation and ground of other virtues, doth, the deeper it is laid in our hearts, make the building of spiritual grace so much the more firm and strong, that the tempests of temptation cannot overthrow it. Of which the afflicted Church having good experience, professeth it to be good for a man to bear the yoke of affliction even in his youth. Seeing he sitteth meekly alone & keepeth silence, because he hath borne it upon him. He putteth his mouth in the dust if there may be hope. He giveth his cheek to him that smiteth him, and is filled full with reproach. The consideration whereof should move us to bear all our afflictions with patience and comfort, seeing we receive this singular fruit by them, and have this excellent grace of humility, which is the ornament that graceth all our other graces in the sight of God and men, both begun and also continued and increased in us; and that damnable sin of pride mortified and subdued, which is so odious and abominable in the sight of God, that he loatheth his own gifts which are tainted and stained with it; and chooseth rather to suffer his dearest children to fall into other grievous sins, that in the sight of them they may be humbled, then endure that pride should harbor in them; because their other sins do not so much dishonor God, nor hinder the salvation of their souls, as this sin of pride, if it were suffered to reign in them in it full strength. In which respect one saith; I dare be bold to affirm, that it is profitable for the proud to fall into some open & manifest sin, that hereby they may displease themselves, who formerly sinned by too much pleasing: So Peters displeasure, was more wholesome to his soul when he wept and wailed, then his pleasing of himself when he presumed.

CHAP. XXIII.

That God by our afflictions worketh and increaseth in us repentance and new obedience.

ANd thus have I shown that afflictions are used by God as a notable means to work in our minds and hearts all sanctifying and saving graces: It now followeth to declare how the fruits of these graces, repentance and new obedience, are by these f • therly corrections furthered and increased. For as afflictions do notably help forward our effectual calling and first conversion unto God, so do they much further our repentance, and provoke us continually to renew the act thereof after our many relapses and daily slips into sin. And when having resolved to walk in the way of holiness and righteousness towards our heavenly home, we are in our passage allured to turn out of the right path into the by-ways of sin and wickedness, by having the baits of worldly vanities set before us, the Lord casteth into our way these thorns and briars of affliction and tribulation, making thereby our wandering and digressing so distasteful and unpleasant, that we are never at rest until we be returned by repentance into the right way again: So one saith that God striketh into the heart of man terror and fear, that he may wean and with-draw it from the love of the world, and pricketh him with tribulations, that he may not love his way better then the end of his journey, nor his pilgrimage better then his country. For his fatherly chastisements produce sorrow and compunction, bring into us fear and contrition, draw out of us infirmity and infection, and cause unto us strength and recovery of our health. But this will better appear if we particularly show how affliction furthereth us in all the duties and actions, which are performed by us in the practice of repentance; for first, when God correcteth us, we look back unto our former courses, and consider and examine our selves what sins we have committed, which have moved the Lord to inflict upon us these judgments and chastisements; and by this examination we come to a sight and sense of sin, and to an humble acknowledgement, that we suffer nothing from God, but that which our sin hath justly deserved: an example whereof we have in Jacob's sons, who by their troubles and affliction were brought to a sight and feeling of that grievous crime, of betraying and seling their brother Joseph. We have verily sinned (say they) against our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear him: therefore is this trouble come upon us. And because pride, self-love and liking of our most esteemed sins, doth commonly dazzle our sight and make us even stark blind in this search & disquisition; therefore doth the Lord oftentimes observe (as hath been shown) an analogy, proportion and similitude, between the quality of the sin and the correction which he inflicteth for it, and so leadeth us (as it were) by the hand, that we may come to find and feel it by this his guidance and direction. An example whereof we have in David, whose sin of murder and adultery, was corrected with the rape of his daughter and concubines, and the murder of his children and subjects by one another. Secondly, when by affliction we are wakened out of our security, brought to look back and to say, what have I done; and when by searching and examining our own consciences we see and acknowledge, how heinously we have offended God, and feel the burden and smart of sin pinching and oppressing us both at once, then are we hereby moved to bitter grief and hearty sorrow, because we have offended our gracious father, and forced him by our wickedness to proceed in these severe courses for our correction and reformation. For when our hearts are so hard that sin alone will not work in them sorrow and remorse, afflictions and sense of smart being added to them as a double weight, do bruise and press out of them sighs and groans: and this rod of correction beating upon these hard rocks, doth cause them to yield streams of tears, and (as it were) to wash and bath our sinful souls in the waters of true repentance. For howsoever in God's dearest children grief for the afflictions themselves which they suffer, hath commonly the first place, yet this sorrow for smart, doth always end in sorrow for sin and when correction with sense of pain hath made the heart soft and tender, and hath filled (as it were) the cesternes of the eyes with plenty of water; then grace cometh and altereth the use, and whereas it was provided by nature for the deploring of our affliction, it is now employed and poured out by grace for the bewailing of our sins, which are the deserving cause of all our smart and misery.

Thus also doth the Lord by our afflictions work in us a true hatred of sin; and▪ hereas it is so sweet to corrupted nature, that we are ready (as licorous children do sugar) to keep it under our tongue; yet when it is imbittered with this gall of afflictions, we spit it out like a loathsome medicine, and begin to abhor that before liked meat, when such unpleasant sauce is mingled with it. By them likewise are we brought to an humble confession of sin unto God whom we have offended, and to an earnest desire of pardon and forgiveness, that so being freed of our sins, we may also be eased of our smart. And thus David, when the hand of God was heavy upon him day and night, and his moisture thereby turned into the drought of summer; laid open his sins before the Lord by humble confession, and spread in his sight all his bonds of debt, that having his sins pardoned and bonds cancelled, he might be delivered from that affliction and correction which did accompany them. Then (saith he) I acknowledged my sin unto thee, neither hid I mine iniquity; for I thought I will confess against myself my wickedness, and thou forgavest the punishment of my sin. And furthermore having tasted and felt the bitterness and smart of these loathsome sawces and sharp whips, we flee sin with all watchful care for the time to come, which (as we have found by experience) hath made us obnoxious to them, and heedfully avoid the committing of any wickedness least we thereby displeasing again our heavenly father, do move him to resume into his hands these rods of chastisement and to correct our new sins with new afflictions, which in all likelihood will be more sharp and severe, then those which we suffered in time past, because we have no better profited by our former corrections. And this benefit of afflictions moving us to flee and forsake sin, is implied in that excellent prayer made by Solomon: when heaven (saith he) shall be shut up, and there shall be no rain, because they have sinned against thee; and shall pray in this place and confess thy name, and turn from their sin when thou doest afflict them; then hear thou in heaven and pardon the sin of thy servants, &c. Neither do afflictions serve only as a means to make us see, bewail, confess, hate and forsake our sins, but also do incite and provoke us to serve the Lord in all holy and Christian duty, which respect him, our neighbors or our selves; nor are they behoueful alone for the mortifying of our sins, but also for the quickening and enabling us to perform all the works of holiness and righteousness which God in his law requireth of us. For though our hearts (through the gift and grace of God) are become good ground, and fit to receive and retain the seed of God's word, yet are they made much more fruitful by the winter of affliction, and by having the cold snow of trouble and misery lying upon them. Though we are already inflamed with a true zeal of God's glory, yet doth this heavenly fir • burn much more fervently when the wind of tribulation doth blow upon it: though for the present it seemeth to be kept down and hindered from burning by these tempestuous blasts. And this the Apostle plainly expresseth: No chastising (saith he) for the present seemeth to be joyous but grievous; yet afterward it bringeth the quiet fruit of righteousness unto them which are thereby exercised. To which purpose another saith that the sweetest showers do not so cause the seed to bud and grow; as this shower of tears doth make the seed of godliness to sprout and spring. For when the soul is washed and the mind watered with these tears of repentance, the bud and branch of wholesome doctrine within a while springeth and shooteth up. The consideration whereof should much comfort us in all our afflictions, seeing this profitable fruit of repentance ariseth from them; for thrice happy are those blows and stripes which by making the body to smart for the present, do inflict mortal wounds into our killing sins, and preserve both body and soul from these deadly stings, which otherwise would wound them unto death everlasting. Most blessed unto us are these rods and whips which by causing the skin to smart, do cure those deadly wounds in our hearts and souls; and by vexing us with their stripes, do keep us from vexing God with our sins. And most happy may we think our selves when the Lord useth these afflictions, as spurs and goads in our sides to prick us forward in the way of holiness and righteousness, when in our selves we are drowsy, dull and dead, unto all good actions; and as cords to draw us on in holy and Christian duties, when in our own disposition we are backward and sluggish.

And thus it appeareth that by afflictions our repentance is daily renewed and increased: The like may be said of our new obedience, and that whether we understand that active obedience, whereby we strive and endeavor to do the will of God; or that passive obedience, by which we are content with meekness and patience, that God's will may be done in us. Both which the holy Apostle propoundeth unto us in our only pattern and precedent Jesus Christ, whose example he exhorteth us to follow, both in willing and meek suffering that which our heavenly father inflicteth on us, in ceasing from sin, and in living for the time to come, not after the lusts of men, but after the will of God. Concerning the former we are to know, that whereas we like pampered or resty horses, are ready either to go out of the way of righteousness, or else to stand still, or goslowly forward; the Lord useth afflictions as a staff to beat us into the way, and to make us to return into our right course, from which we have digressed; and also as a spur or goad to prick us on when we make a stand, or but small hast in going on in this spiritual journey. And whereas like children we cast the commandments of our heavenly father behind our backs, when we are too much cockered: and grow carlesse and negligent in all good duties which we owe unto him, being left to our own liberty; when he strictly calleth us to account, and finding us idle and slothful, doth sharply chastise us for our neglect of that duty which he hath required; then do we with all care and diligence inform our selves in his holy will, treasure up his commandments in our hearts and memory, and with all readiness put in practice, as occasion serveth, whatsoever duty is enjoined unto us. So that this sweet incense of our new obedience doth then send forth the most delightful odour, when as it is offered unto God by the fire of affliction: And as the sweetest rose doth spring out from among the sharpest prickles, so the duties of obedience which we owe unto God, do then appear in their chief beauty and bravery; and yield the most sweet and pleasing sent, when they grow and sprout up from among these prickles and briars of affliction and tribulation. And this the Apostle plainly testifieth, namely that though afflictions in themselves are unpleasant and grievous, yet being watered with the dew of God's grace, they bring forth the quiet fruit of righteousness unto them that are thereby exercised. So the Prophet telleth us, that seeing God's judgments are in the earth, the inhabitants of the world shall learn righteousness. Yea so necessary are these afflictions for the keeping of us in the right way & the furthering of our fruitfulness in holy duties, that when we are freed & secured from them, we are ready to err out of the path of God's precepts, (as we may see in the example of David who out of his own experience saith; before I was afflicted I went a stray; but now I keep thy word ) yea and to become barren and unprofitable, not yielding any store of these fruits of obedience; whereas when we are continually under the rod, and feel the smart of our sloth and negligence; then do we heedfully remember what God requireth, and dare not falter and fail in the performance of our duty, as we may see in the example of the afflicted church, who saith; All this is come upon us yet do we not forget thee, neither deele we falsely concerning thy covenant: Our heart is not turned back, neither our steps gone out of thy path, &c. In which respect we are fitly compared unto Walnut-trees, which are so much the more fruitful, by how much they are the more beaten; or unto arable grounds, which bring forth no good grain but weed • and thistles, briars and thorns, unless they be broken and torn insunder with the plow and Harrow.

We are indeed a fruitful vineyard of God's own planting, and we who were wild branches barren of all good fruit of holiness and righteousness, are through God's infinite mercy and love ingrasted into the true Vine Jesus Christ, from whom receiving all our life and sap, we are enabled to bring forth the pleasant grapes of new obedience; but yet if we were let alone, and suffered to run out with vncontrouled liberty we would like the fruitful Vine, which is never pruned, return to our old natural wildness, and bring forth no other fruit, then those sour grapes of iniquity and sin. And therefore our heavenly vintager for his own glory and our good cutteth away the superfluities of our licentious liberty, and pruneth us with this pruning knife of trouble and affliction, that being kept short in our worldly and carnal desires, we may become more fruitful in all holy duties. So our Savior saith; I am the true vine, and my father is an husbandman. Every branch that beareth not fruit in me, he taketh away: and everyone that beareth fruit he purgeth it, that it may bring forth more fruit. We are fruitful trees of righteousness planted by God himself; but yet that we may continue in this good estate, we had great need to be washed with the boisterous storms of tribulation, and to be nipped with the pinching frosts of trouble and affliction, that so those cankers and caterpillars of pride, forgetfulness of God, and carnal security which the summer of prosperity & reckless ease do breed in us may be killed and destroyed; as also that we may be hindered from sending forth the unprofitable shutes of will-worship and superstition, through the unseasonable warmth of preposterous zeal which, if they were not nipped in with the fear of God arising from his correction, and making us careful, that we offer nothing unto him, but that pleasing service which he hath required; we should spend our whole strength in bringing forth these fruits of our own inventions, and be utterly barren and bare of those timely ripe fruits of new obedience. We are through the election of grace God's faithful servants, but yet not thoroughly purged from our servile disposition; for the more bountiful our master is, the sooner we forget him; the more richly he rewardeth us, the more negligent we are in performing of our duty; and the more liberally we are used, the more licentious we wax, growing unto such pride and insolence, that whatsoever we lust after, we think to be lawful, and make our will the rule of all our actions: and therefore we force our Lord and master to alter his course, to with-draw his wages of worldly blessings, to handle us roughly, and to keep us under severe discipline, correcting our negligence, & forcing us to the performance of our duties with chastisements and afflictions. Which means if they be not powerful enough to work in us this reformation, then doth he oftentims turn us out of his outward government and protection, and suffereth our enemies to prevail against us, and to bring us into their slavery, that finding the difference of these two services, and growing weary of this present bondage; we may more earnestly desire to be re-entertained by our old master, and being admitted may be more careful & diligent in the preformance of our duty. And thus the Lord dealt with the Israelites; for when they had neglected his service, and sinned against him, yet he saith because they had humbled themselves he would not destroy them, but would send them shortly help and deliverance; Nevertheless they should for a time become the servants of Shishak that they might know the difference between the service of the Lord and the service of the kingdoms of the earth.

Seeing therefore the Lord by our afflictions doth not intend our hurt, but out of his mere love, and mercy useth them as a notable means to make us more fruitful in all holy and Christian duties, which shall hereafter be crowned with all glory and felicity, let the expectation of this rich harvest of holiness and happiness replenish our hearts with patience, comfort and spiritual rejoicing in the winter of afflictions, seeing there is no proportion between our pain and the profit which it bringeth. We are trees of righteousness which God's right hand hath planted, let us not therefore fear to be cut and pruned with troubles & afflictions, seeing God thus purgeth and pareth away our superfluous branches that we may bring forth more fruit, as our Savior teacheth us. Yea rather we had great cause of fear, if we were exempted from these calamities, fos as that is a fruitless tree which is suffered to grow wild and untouched, and is never beaten with poles nor shaken with men's hands, nor hit nor hurt with any stones or cudgels; which is therefore daily in danger to be cut down and cast into the fire, because it doth no good by standing and growing: so it is a sign that we are fruitless trees still growing in the wild wood of the world, which must one day be cast down and cast into everlasting fire; if our heavenly husbandman taketh no care to purge & prune us with crosses and afflictions, & if no blows or strokes of adversity and tribulation do light upon us, who have far greater cause of sorrowing in our expectation of our future burning, then of rejoicing in our present flourishing. We are▪ vines of God's own setting, whose glory and excellency consisteth not in the broadness and beauty of our leaves, nor in the handsomnesse and straightness of our body and branches; but only in our fruitfulness, whereby we bring forth great plenty of the ripe and sweet grapes of holiness and righteousness; and therefore when we have the beauty and bravery of our outward estate taken from us, and have these leaves of earthly vanities blown away with the winds of adversity, and our superfluous stemmes of worldly substance pruned and plucked from us in this winter of affliction, there is no cause of grief and mourning, seeing our chiefest excellency is not hereby impaired, yea rather because it is much advanced, in that we are made more fruitful, by how much the more we are by these afflictions pruned from our superfluities, this may justly increase our joy and comfort.

But for the better clearing of the former point, let us descend unto some particulars, and insist in some special fruits of this new obedience. And to this end let us consider, that by these our afflictions we are made much more devout, diligent and zealous in performing of all holy and Christian duties of God's service, then when we flourish in prosperity; the which is so evident that it needeth no other proof or witness then common experience in others, and the testimony which every man's conscience is ready to give unto this truth by that which he findeth in himself. For who seeth not that when we abound with earthly blessings we grow forgetful of God, & negligent in his service, either not performing it at all, or but with great coldness and drowsiness, in mere formality and hypocrisy, because we seem then to stand in our own strength, and to be so well stored with our own provision, that we need not his help for our preservation and defense? whereas when we are brought into the straits of afflictions, and are despoiled of all our worldly succor, when we feel the smart of poverty, sickness, imprisonment, infamy; and have no means of our own whereby we may be delivered; when we are not only sensible of present pain, but apprehend future dangers, and unto our private evils, expect, that God will for our sins add those public miseries of plague, famine, war and desolation: then are we awakened out of our drowsy lethargy of security, shake off our sloth and negligence, and finding that all our help is in the Lord both for deliverance from present smart, and preservation from approaching calamities, we think how we may appease his anger, and make him propitious, that together with his wrath the judgments which we feel or fear may be removed from us. And then with all diligence and devotion we worship and serve the Lord not for form and fashion, but with all intention of mind and fervency of zeal, that so our service may be pleasing and acceptable in his sight. The which great difference in men's carriage and behavior will evidently appear, if we will but compare flourishing courtiers with poor cotagers; the mariners which are in a dangerous storm, with those which are arrived in the safe haven; those which are sick, weak and in expectation of death, with those who are lusty, healthy and in their full strength; prisons, with theaters; burials with banquets, and those who are invaded by their enemies and in danger of utter desolation, with those who invade them and have got the victory. For as among the one sort a man shall seldom observe any example of religion, piety and the true fear of God, but contrariwise contempt and neglect of all the duties of God's service, blasphemous swearing, impious cursing, profanation of God's sabbaths, wantonness, ribaldry and unchaste dalliance, lying, dissembling, treachery and supplanting one another, gaming, revelling, drinking, gormandising and such like fruits of darkness: so among the other we shall find, that the fire of affliction hath inflamed the heat of their devotion, making them to break of their sins by unfeigned repentance, and to turn unto the Lord with an earnest desire and endeavor to perform all the duties of his worship and service, in that manner and measure which he requireth; then they humble themselves before God in fasting and prayer, acknowledging their impotency and insufficiency to defend or deliver themselves, and unworthiness to receive any help and comfort from God. And yet being encouraged by his gracious promises, and the experience of his love and mercy; they flee unto him as their only refuge, protector and defender, and place all their hope and affiance in his alone help and almighty assistance. Then they receive his word with fear and trembling, and withal reverence and attention hearken unto it, that their sins which have brought them into all their miseries, may be mortified and slaughtered by the sword of the spirit: that they may be informed in the knowledge of God's will, and also by effectual reasons and powerful exhortations, may be persuaded and pricked forward to the performance and practice of that which they learn and know, to the end that by this means they may be delivered from their present afflictions upon their reformation and amendment, and may not be endangered to suffer the like or greater miseries for the time to come, that they may have their patience confirmed and increased with such arguments and reasons as the word of God plentifully yieldeth, which will much lessen their miseries and make the weight of all their afflictions much more light and easy to be borne. Finally being forsaken of worldly comforts, they do with so much the more diligence hearken unto the word of God, that thereby they may replenish their souls with spiritual consolations arising from the feeling of God's love, and favor towards them in this their afflicted estate, and the assurance of future happiness in the life to come. For as those who flourish in worldly prosperity, do with Ahab refuse to hear the word of the Lord, because it prophecieth no good unto them, but telleth them that they have their portion in this life: and that after the fruition of their worldly joys, they must come into judgment, and render a reckoning of their abused blessings and misspent talents; so they who are in affliction do with hungering appetite feed upon this food of their souls, and with reverent and cheerful attention listen unto this heavenly ambassage, because it assureth them, that if they make an holy use of these fatherly corrections, they shall have heavenly mirth, after their earthly mourning, laughter and rejoicing, after their wailing and weeping, a most delightful country and glorious kingdom, after their painful pilgrimage and weary journey; and that these light and momentary afflictions, shall cause unto them a far most excellent and eternal weight of glory.

But above all other parts of God's worship and service, afflictions and miseries do make us most frequent and fervent, diligent and zealous in pouring forth our prayers and supplications unto God. For whereas in our prosperity we either utterly neglect this duty, or perform it carelessly and slothfully, more for custom then conscience sake, and for form and fashion, rather then out of any respect of duty which we owe unto God, or of any need which we think we have of his help: when we are brought into miseries and calamities, and have a sense and feeling of our own wants, and of the great need which we have of God's assistance, then do we flee unto him by earnest prayer, craving his aid and help for the supplying of our wants, ease of our griefs, or protection from dangers. And as the child, fearing nothing, is so fond of his play that he straieth and wandreth from his mother, not so much as thinking of her; but if he be scared or frighted with the sight or apprehension of some apparent or aproaching danger, doth presently run unto her, cast himself into her arms and cry out to be saved and shielded by her: so we securely enjoying the childish sports of worldly prosperity, do so fondly dote on them that we scarce think of our heavenly father, but when perils and dangers approach, and are ready to seise upon us, then do we flee unto him, and cast our selves into the arms of his providence, and protection, crying and calling unto him by earnest prayer, for help and deliverance in this our extremity and distress. The truth whereof will more manifesty appear, if we consider the examples of the faithful in former times, who being in affliction have shown themselves forward in performance of this duty; thus Hezekiah being besieged by the host of Sennacherib flieth unto God as his only aide by effectual prayer, whereas being delivered in the time of his prosperity, he was ready to glory in his own provision of riches, and to rely too much upon his treasures. So what excellent prayers and Psalnies did holy David make in the time of his afflictions, flying unto the Lord, as unto his only rock and refuge, shield and strength; but being possessed of his kingdom, and become famous through many victories, glorying in his power, and relying too much upon his own forces, he giveth commandment to number the people. Yea even Manasseh himself whose heart was full with idolatry, his mouth with blasphemies, and hands with blood, whilst he flourished in his kingdom; when he was led captive by his enemies and fast bound in fetters and chains, poured forth effectual prayers unto the Lord his God. Neither was this the practice of some private men only, but even of the whole people and Church of God; for though in their prosperity (as the Lord himself observeth) they turned their back unto him and not their face, yet in the time of their trouble they say arise and help us. So the Prophet Isaiah saith; Lord in trouble they have visited thee, they have poured out a prayer when thy chastening was upon them. And the Psalmist speaketh to the same purpose, when he slew them (saith he) they sought him, and they returned and sought God early. Yea speaking of the manifold kinds of misery wherewith the faithful are exercised, he maketh this the foot of his song: then they cried unto the Lord in their trouble, and he delivered them out of their distress. And this every man may find verified in his own experience, for such is our corruption, that whilst we abound with worldly blessings, as we set our hearts upon them by loving them above measure, so also in trusting and relying upon them without reason; and howsoever they are but vain hopes and helps to save and deliver us, yet when we may have free recourse unto them, we seldom and slackly fly unto the Lord for aide and succor. But when he taketh from us these earthly idols, and emptieth our hearts of all worldly confidence, bringing us into desperate dangers, and hiding from us all inferior helps; then having no other place of safety unto which we may resort, we fly unto the Lord for succor and relief, crying out with the Psalmist, O Lord give us help in trouble, for vain is the help of man. And with good Jehoshaphat, O God wilt not thou judge them? for there is no strength in us to stand before this great multitude that cometh against us, neither do we know what to do, but our eyes are towards thee.

Yea being in this difficulty and distress, we are not only content to be pricked on to the performance of this duty with the spurr of afflictions; but we also incite and stir up our selves, to call upon the Lord for help and deliverance, by many other arguments and reasons. As first by the consideration of God's express commandment, unto which he hath encouraged us to perform obedience by his most gracious promises. So our Savior willeth us to ask and we shall receive, seek and we shall find, knock and it shall be opened unto us. More especially by his holy Apostle he hath required us to perform this duty in the time of our afflictions, Is any among you (saith he) afflicted? let him pray. Is any merry let him sing. And again, Let us go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. So the Lord himself hath enjoined us after a more especial manner to make our supplications unto him in the time of our afflictions. Call upon me (saith he) in the time of trouble, and I will deliver thee, and thou shalt glorify me. The which duty if we at this time do neglect we shall double his displeasure against us, for be is not more offended with our sin which hath deserved this chastisement and affliction, then at our negligence or stubbornness whereby we refuse, or slothfully neglect to beg at his hands, pardon and deliverance. Secondly, by calling to mind, that he alone is of omnipotent power, and therefore able to shield us from all dangers, and to deliver us out of all our afflictions; and infinite in his love and mercy towards us, and therefore willing to extend his power for our preservation and freedom from all our troubles Both which are strong motives to make us flee unto the Lord by earnest prayer: for as when the storm bloweth and the sea rageth, the poor passenger can see no place of safety till he be ariued in the quiet port, so when we are tossed and turmoiled in this sea of miseries, and can see in all the world no safety or security, then do we by fervent prayer flee unto the Lord, as being the only haven and harborough which can keep us safe in these tempests of affliction. Thirdly, by considering that whatsoever the instruments of our troubles be, the Lord is the sole author and chief cause of them; And therefore as the offender sueth not to the executioner for pardon, because he knoweth that he hath no power to punish or spare him, saving that which he hath received from the judge, but beggeth and entreateth that he will forgive and release him, who alone had authority to condemn and deliver him up, to suffer deserved punishment for his offenses; so we will not so much sue unto the inferior means of our afflictions, when we are in trouble and misery, because of themselves they can neither hurt nor help us; but with Job we will make supplication unto our Judge, and by hearty prayer crave of him pardon and deliverance, who hath absolute power in his hand to grant or deny it. Finally by calling to mind that he is (as the Apostle styleth him) the God of consolation, who comforteth us in all our troubles, causing our consolations to abound and exceed our sufferings, as himself prosesseth; I even I am he that comforteth you. And therefore when being in afflictions all worldly comforts fail us, it will be an effectual reason, to move us by daily prayer to flee unto him who is the God of all consolations, that we may receive from him some comfort and refreshing, in the time of our heaviness.

And thus by our afflictions and by these considerations arising from them, we are moved to perform this duty of prayer, and that not only after an ordinary manner, but with great earnestness, heat of zeal, and fervency of spirit; for though we be slack and loose in this holy exercise, whilst we are at ease and rest, and not so much as touched with any trouble, yet when the weight of affliction lieth heavy vpō us, it presseth out of us strong cries, and salt tears; bitter sighs and deep groans; and as waters running at their full liberty in an open plain have little force and strength, but when they pass through a straight and narrow current, are of such might that nothing is able to withstand their violence, so when our prayers proceed from hearts enlarged with worldly liberty, and not straightened or bounded with any trouble, they are very weak and wandering, and of no force to prevail with God; but when they issue out of the straits and narrow passages of trouble and affliction, they offer an holy violence even to God himself, holding as it were his hands when he is ready to strike, so as he is fain when we cry unto him, to cry unto us again, as he did unto Moses, let me alone, that I may proceed in the execution of my judgments. And this fervency and zeal was in the prayers of holy Jacob, when he was in danger of being destroyed by his enraged brother; for as he outwardly with his body wrestled with God, not leaving his hold till he had the blessing; so much more powerfully did he contend and prevail with him, when as inwardly he poured forth his soul in fervent prayer, weeping and crying unto God for help and deliverance as the Prophet showeth. The like we see verified in his posterity Israel, who in their trouble sought the Lord, and poured out a prayer when his chastening was upon them, and that not in a cold and formal fashion, but with great fervency and earnestness, crying like a woman in her pains of child bearing, as Isaiah witnesseth. And this heat of zeal and fervency of spirit they shown when being in danger to be destroyed by the great army of the Philistines coming against them, they humbled them by fasting and prayer before the Lord, weeping so abundantly, that by a strange, yet excellent metaphor, they are said to have drawn out water from their eyes, as with buckets out of a well, and not only to have besprinkled the ground with distilling tears, but to have poured them out in full streams. So the Church and people of God being grievously afflicted in the time of their captivity do in a most pathetical manner show this fervency of spirit and importunate earnestness in their prayers unto God for help and deliverance. For their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night, give thyself no rest, let not the apple of thine eye cease. Arise, cry out in the night, in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands towards him for the life of thy young children that faint for hunger in the corners of every street. And this was usual with them, as we may see in the history of the Judges and Kings (as also Nehemiah observeth) namely, that when for their sins they were delivered into the hands of their enemies, then they would cry unto the Lord in prayer, till he heard them from heaven and sent them saviors. Yea so fervent were they at such times in their supplications, that they could not content themselves with their own importunity, but earnestly entreated God's Prophets to become suitors and soliciters for them. For in that wonderful humiliation before spoken of, they say unto Samuel, Cease not to cry unto the Lord our God for us that he may save us out of the hand of the Philistines. And being terrified with an extraordinary thunder and rain in the time of harvest, they earnestly desire him, to pray for them unto the Lord his God that they might not die and perish. Thus also the Ninevites being in danger of destruction, are commanded by their King, to humble themselves by fasting and putting: on sackcloth, and to cry mightily unto God. And the disciples who left Christ quietly asleep, when they were secure, being in danger of drowning run unto him with great earnestness, and cry aloud, master, master, save us we perish. Yea our Savior Christ himself, though he was continually conversant in offering up the sacrifice of prayer unto his father; yet was he most frequent and fervent in performing this duty in the time of his greatest afflictions; for being in his agony, he is said to have prayed more earnestly, and in fervency of spirit, to have uttered thrice the same words; and to have offered up his prayers and supplications, with strong crying and tears, unto him that was able to save him from death, as the Apostle witnesseth. By all which it appeareth that afflictions do make us more frequent, instant and earnest, in this holy exercise of prayer, whereof it is, that the Lord taking special delight in this zeal & fervency, doth after a more especial manner command us to offer up unto him our prayers and petitions in the time of affliction, & encourageth us thereunto by a special promise of help & deliverance. Call upon me (saith he) in the day of trouble, so will I deliver thee and thou shalt glorify me. So by the Prophet Joel, he commandeth them in their grievous famine, to sanctify a fast, to call a solemn assembly, to gather the Elders and all the inhabitants of the land into the house of their God, and to cry unto the Lord. Yea in truth this is one especial end why the Lord bringeth the faithful into troubles and afflictions, that whereas they in the time of their prosperity neglect this duty of his service, or perform it formally and coldly, they may be moved with the sense and smart of these evils to call upon him with all zeal, earnestness and fervency of spirit, as appeareth by the scope and drift, at which our Savior aimed in the parable of the distressed widow and unrighteous judge, who by her often crying and calling upon him, was moved to do her justice; and of the two friends the one whereof borroweth of the other three loaves, through his importunity, though he had a denial at the first motion. And thus our savior Christ gave unto the woman of Canaan diverse repulses, not because he was unwilling to grant her suit, but to make her more instant and earnest in praying for help and deliverance from her grievous affliction.

And thus have I generally shown, that troubles and calamities make us more diligent and servant in performing this duty of holy prayer, the which is a sacrifice most acceptable unto God and most profitable for us. Now further this will also appear, if we consider the several parts of prayer; for first howsoever in the time of our prosperity we disguise and so cunningly hide our sins, that even our selves have no sight or sense of them, yet when we are brought into misery and affliction, we straitly examine our ways and works, yea and narrowly search into the secret corners of our harts, that so we may find out those sins whereby we have provoked God's displeasure; and having found them, we (as it were) hale them into God's presence, and with all sincerity lay them open in his sight by humble confession, being encouraged by God's gracious promises, that if we confess and forsake our sins we shall find mercy; and that if we acknowledge our sins we shall find him faithful and just in forgiving them and in cleansing us from all iniquities & not only so, but in delivering us from those evils of punishments which do accompany them. An example whereof we have in the people of Israel, who being stung with the fiery serpents confess their sins and pray unto the Lord. So being sore vexed and tormented by their enemies, they cry unto the Lord saying, we have finned against thee, because we have forsaken our own God, and have served Baalim. And thus the prodigal son being pinched with hunger and grievously afflicted returneth unto his father, and with an humbled soul and prostrate body, crieth out, Father I have sinned against heaven and against thee, and am no more worthy to be called thy son. So Daniel in the time of the captivity humbleth himself before God, and confesseth his own and the people's sins. Yea Pharaoh himself though he had no grace or goodness in him, yet by the weight of affliction had the confession of his sins pressed from him. Thus also by afflictions are we made diligent and earnest in making our petitions unto God, and that both deprecations whereby we fervently desire to be freed and defended from the dangers which hang over our heads, and from the afflictions and miseries which do presently vex us (neither are we ever more zealous, earnest and importunate with God, then when we are forced hereunto with smart and sense of pain;) and also our suits and requests, especially that God will give us grace so to profit by our afflictions; and in such sort direct and guide us with his holy spirit for the time to come, that we may amend our sinful lives, and so walk in the ways of his commandments, that we may not hereafter provoke the Lord to anger by our sins, and move him in his just displeasure to inflict again upon us the like or more heavy judgments.

Finally by our afflictions we are provoked to render thanks unto God, and to magnify and praise his holy name; first because (as I have shown) we have then the truest valuation and estimate of God's rich mercies, when we are for a time deprived of them, the which is one end why the Lord taketh them from us, that by wanting them we may learn their worth, and accordingly show our selves thankful unto God, either because he vouchsafed unto us the use of them so long, though now for our sins they be taken from us, is pleased again to restore them unto us. For because (as one faith) we do not render thanks unto God for his present benefits, it is necessary that we should be deprived of them that by wanting them we may know what we did once enjoy: for as the eyes cannot discern glorious objects when they are held close unto them, but when they are removed in some proportionable distance: so our unthankful minds cannot judge of the greatness and excellency of present benefits; but when they are taken a little from us, then in their departing we clearly discern the riches of God's boūty. Secondly because God's infinite wisdom, powerful providence, justice, mercy & truth, do most clearly shine, like glorious stars, in the night of our afflictions; namely as he doth inflict them, & also order & dispose them, appointing their manner, measure, and all circumstances, and so moderating them, that not exceeding our strength, we plainly discern mercy in his greatest judgments. And also his love & compassion do plainly apear unto us, in that the doth not deal with us according to our iniquities, nor punish us according to the greatness of our offenses, but cōtenteth himself to have inflicted small corrections for great falts, and light & momentary afflictions for such heinous & grievous sins, as have justly deserved everlasting condemnation. In consideration whereof we have great cause to magnify and praise the Lord, acknowledging with his afflicted Church, that it is his wonderful mercy that we are not utterly consumed. So also his mercy, goodness and truth do clearly shine in our afflictions, as he doth bring light out of darkness, and good out of evil, making these punishments of sin to serve as effectual means to further us in attaining unto both grace and glory: and finally his love appeareth both by his supporting us with strength to bear whatsoever he is pleased to inflict, by refreshing us with inward consolations, and by saving and delivering us out of all our troubles, when in respect of outward means our estate seemeth desperate. All which and much more being observed by the faithful, do move them to break out in admiration of God's wisdom, power, mercy and goodness into praises and thanksgiving, as we may see in the example of the Israelites delivered out of the Egyptian servitude, in the song of Deborah and Barak for their freedom from Jabin, and victory over Sisera; In the Psalms of David, many of which were penned upon this occasion, that this holy prophet and other of the faithful might show their thankfulness unto God for his powerful protection in the time of danger, and his gracious deliverance of them out of all their troubles. Thou hast turned (saith he) my mourning into joy, thou hast loosed my sack and girded me with gladness, therefore shall my tongue praise thee and not cease: O Lord my God I will give thanks unto thee forever. And again, I will sing of thy power and will praise thy mercy in the morning, for thou hast been my defense and refuge in the day of my trouble; unto thee O my strength will I sing, for God is my defense and my merciful God. Neither do the inferior means of their deliverance so dazzle and blunt their sight, but that they are still able to overlook them, and to behold the Lord as the principal cause of all their good, working by these inferior instruments, as we may see in the example of Paul, who being delivered by the chief captain, when the Jews went about to kill him, doth in reporting this story unto Agrippa, attribute the praise of his deliverance only unto God. For this cause (saith he) the Jews caught me in the temple, and went about to kill me, nevertheless I obtained help of God, and continue unto this day. And this is one special end which God propoundeth unto our afflictions and his gracious deliuerāces, that being afflicted we may pray, praying we may be heard and delivered, and being delivered we may take occasion thereby to glorify and praise him who is the chief author of our deliverance; according to that of the Psalmist; Cal upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me. And hereof it is, that when our Savior had helped one possessed with a devil, he willeth him to go home to his friends, and to show what great things the Lord had done unto him. Yea this end the faithful themselves do also propound of their help and deliverance which they have from God, according to that of the Psalmist, Have mercy upon me O Lord, consider my trouble, which I suffer of them that hate me, thou that liftest me up from the gates of death; that I my show all thy praises within the gates of the daughter of Zion, and rejoice in thy salvation.

And thus it appeareth that the Lord useth our afflictions as notable means, to further and help us in this excellent duty of prayer, and all the parts thereof, confession, petition and thanksgiving. The consideration whereof may exceedingly comfort us in all our crosses and calamities; seeing all our griefs and losses are sufficiently counteruailed and abundantly recompensed by this alone benefit which we have by them. For prayer is a most especial part of God's worship and service whereby he is glorified, and becometh gracious and propitious unto us; it is a most notable fruit of the spirit whereby we are undoubtedly assured that we are the adopted sons of God, seeing we cry in our hearts Abba father. It is the means to enrich us with all spiritual graces, for as every good and perfect gift descendeth from God the father of lights; so prayer is the hand whereby we receive them, and which we thrust into the rich treasury of his graces, taking unto us whatsoever we need. It is a chief part of our spiritual armor whereby we are not only enabled to resist all the spiritual enemies of our salvation, but also to overcome and put them to flight. Finally it is our chief comfort, our strength and stay; for as all our consolation, abilities and support is from the Lord alone, who made heaven and earth; so the means which he hath appointed unto us, to receive help, assistance and inward refreshing from him is prayer and supplication. And therefore let us patiently and thankfully endure the small smart of our short troubles, which derive unto us so much spiritual good, let us be content to be pricked with these thorns of afflictions, feeing they keep us from falling into the sleep of carnal security, which would make us a pray to our ravenous enemies; and give us occasion to sing these most melodious notes of prayer and thanksgiving, which is the most sweet and delightful music in the ears of God.

And thus have I shown that our afflictions are used by God as notable means to further us in our new obedience, as it is active and exercised in doing his will. The like may be said of our passive obedience, whereby we are content that his will may be done in us; suffering with meekness and patience whatsoever crosses and afflictions it shall please him to inflict upon us. For whereas by prosperity our minds are made weak and effeminate, by reason that our too much having our wills doth make us wanton, and wantonness doth make us way ward and peevish, which causeth us to show great impatience, in our smallest crosses, and to murmur and complain when but the sight or shadow of any affliction doth appear, and approach towards us; when we are daily exercised in carrying the cross, and inured to bear heavy burdens, and to endure smart and pain, then are we freed from our peevish wantonness, and nice tenderness, and taking unto our selves manlike hearts and Christian courage, and by daily use growing better acquainted with our afflictions we now esteem them small and light, which before seemed grievous and intolerable. In which respect one saith, that a man may well call them miserable, who by too much prosperity do grow sluggish and weak, and whom flothfull ease hath as it were becalmed in an vnmoued sea: seeing whatsoever befalleth them will seem strange. Crosses seem heaviest to those who never used to carry them; and the yoke is grievous to a tender neck: the fresh-water-soldier waxeth pale, when he but suspecteth himself wounded, whereas the old soldier beholdeth his own blood with undaunted courage, because after the effusion of blood he hath oftentimes obtained victory. Again by our manifold afflictions we have experience of God's power and love, mercy and truth both in strengthening us to bear whatsoever cross he layeth upon us, in turning them all to our profit and benefit, and also in delivering us out of them in his good time, when his good work which he intended is effected by them; from which experience as we grow stronger in faith and affiance towards God, persuading our selves, that as he hath in former times, so he will now also uphold us in all temptations and save and deliver us out of all our afflictions: so also thereby is our patience confirmed and increased, whilst with quiet meekness and contentedness we wait God's leisure for our deliverance, and in the mean time submit our selves willingly to endure his good pleasure; being assured by our manifold experience, that as he hath, so he will help and free us from all our calamities, and in the mean time give us strength to bear them. And this is manifest by plain testimonies of the scriptures; for so the Apostle Paul saith, that tribulatiō bringeth forth patience; And the Apostle James saith, that the trial of our faith, by afflictions and tribulations, bringeth forth patience. And the examples of the Saints do clearly show, that by their much suffering they were enabled to suffer, and grow stronger in patience the more they were inured to bear the cross. Thus Job as he exceeded all in afflictions, so also in patience; and holy David by suffering innumerable crosses and calamities, came at last to that meek submission of himself in all things unto the will of God; Behold here am I, let him do unto me, as it seemeth good in his eyes; yea our Savior Christ himself the pattern of all true patience, and the quiet lamb that opened not his mouth, though he were th • son (as the Apostle speaketh) yet learned he obedience by the things which he suffered. And this every man may find true by his own experience: for how bitter is sickness unto us when we have from our child-hood enjoyed health? How irksome is hunger, to those who have been accustomed to full diet? How grievous is want and misery, shame & disgrace, to those who have had always plenty, prosperity, and the praise and applause of all about them; whereas when men are a while inured to suffer these crosses, and are grown into better acquaintance with these afflictions, they grow so ordinary and familiar, that they do not much trouble them, nor yet move them to show any impaciency. The consideration whereof should greatly comfort us in all our crosses and troubles, seeing this excellent grace of patience is much strengthened and increased by them, which is a salve that easeth all sores, a shield of proof which defendeth the vital parts from being pierced with any fiery darts of the worlds temptations, and a faithful helper which enableth us to bear the greatest burden, making those things which are heavy in themselves light unto us, and those easy to be endured, which to a natural man seem intolerable. In regard whereof the Apostle James willeth us, to countit exceeding joy when we fall into diverse temptations, because this trying of our faith bringeth forth patience; and the Apostle Paul making himself with the rest of the faithful examples of this rule and precept, saith, that because patience was increased by tribulation, therefore they rejoiced and even gloried in it.

CHAP. XXIIII.

That God by afflictions worketh and increaseth in us, all th • se virtues, which concern either our neighbors, or our selves.

ANd thus have I shown that our crosses & afflictions are used by God, as effectual means, to work in us all saving graces, and to stir us up to perform new obedience, and all holy duties which respect himself and his service: now we are to show that they have the like efficacy in moving us to embrace all those Christian virtues, which respect either our neighbors, or our selves For first, we are moved by them to do justice unto all men, giving every man his due, and doing unto others, as we would have them to do unto us. And this cometh to pass, not only because the afflicted estate is more unable to offer injustice, wrongs, injuries, cruelty, and oppression; and more unwilling and fearful to attempt, and run into such unjust courses, because it commonly wanteth both power in it self, and assistance from friends to maintain these oppressions and injuries, and to defend men, when they have done them, from deserved revenge: but also, because it maketh the conscience more tender, the judgment more ready to examine, and more quick-sighted and impartial in judging of right & wrong▪ and the heart more fearful and unwilling to give assent or approbation unto any injurious actions; because being under the hand of God, and already feeling the smart of his corrections, we fear least by committing these wrongs, we shall provoke the Lord's anger, and move him either to continue our afflictions, or to double and multiply them in number and weight, because our sins by this new addition, become more numerous & grievous in his sight. It is true indeed, that some kind of afflictions, as namely, losses, want, and poverty, do thrust many into unjust actions, and do move them to use fraud and deceit, theft and robbery, to patch and piece up their broken estate, and to make a supply of the things which they want, by these unlawful courses: but I do not speak of those effects which afflictions in the • own nature produce, when they fall upon wicked men; but as they are used by God, for the bettering and amending of his own children, by causing them in fear of his fatherly displeasure, with all care and good conscience, to avoid all sins whatsoever. In which respect it may be truly said, that the same rods and whips, which make the slave to run away from his master, and to become more desperate in his wicked courses, do make the son and true servant of God to draw ne • re • unto him by repentance and humiliation, and to promise▪ and accordingly to endeavor amendment of all his faults, that together with the enjoining of his fathers favor, he may also be secured from suffering the smart of his corrections.

Secondly, by these afflictions we are made more merciful, pitiful, and compassionate unto others who endure the like crosses, and miseries; and our hearts which are hard in themselves, are softened and made more tender, and in fellow feeling of their griefs, more ready and willing to yield unto them any comfort and refreshing. And thus those who have been sick, are apt to pity those most, whom they see pained with the like diseases; those who have been imprisoned, do more readily compassionate, and accordingly help and relieve those who are restrained; they who have been pinched with penury, and pined with hunger, do above others pity them, who being poor do want food to feed them, and clothes to cover them. And this was one end, why God laid upon our savior Christ himself, so many crosses and afflictions, that he might be able sufficiently to have compassion of them that are ignorant, because he was compassed with infirmity, as the Apostle speaketh. For as he saith in another place, in that he suffered, and was tempted, he is able to succor them that are tempted. In which regard, we may with more confidence & assurance go unto him for help and succor in all our miseries, because himself hath tasted of them. So the Apostle saith, that we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all things tempted in like sort, yet without sin. And from hence he raiseth this exhortation, that therefore we must go boldly unto the throne of grace, that we may receive mercy and grace to help in time of need. And therefore if the Lord thought it fit that our savior Christ (which was so full of love, mercy, and compassion, that in commiseration of our wretched estate, he was content to lay down his precious life for our sakes, that he might free us from our woe and misery) should be partaker of our infirmities and afflictions, that his tender heart might be the more en-tendered, & made more sensible of our sorrows by his own sufferings; how much more need have we to have our hard hearts thus suppled and softened, who have little compassion in us but that which ariseth from our own sense and feeling?

Finally, by our afflictions we learn to carry our selves humbly and meekly, courteously and gently, towards all men; for whereas we are by prosperity puffed up with pride, and become harsh, skornefull and insolent, in all our behavior towards our neighbors; when our proud hearts are humbled with crosses and miseries, and we being stripped of our outward bravery, do come to have a true sight of our infirmities and deformities, then do we think better of others then of our selves, and accordingly use them, with all civility and humanity, being ready with a sweet mildness to depart from our own right, rather then to encroach upon anything which is due unto them. And as the wild colt which runneth at liberty in fruitful pastures, is ready to break all bounds, and to run over any that stands in his way; but being well bridled and broken, submitteth himself to be backed with his rider, and to bear his blows without any resistance: so we being fat • ed and pampered in the pastures of prosperity, break all the bounds of humanity and civility, and are ready in our pride and insolency to bea • e down all that stand in our way, and to trample under our feet those who are near unto us; but when God hath put into our mouths this bit and bridle of trouble and afflictions, and with many blows hath broken our proud stomachs; then are we more ready to suffer then to offer injuries, and quietly to hold on in the courses of our callings with all lowliness to our betters, and with all courtesy and humanity to our equals and inferiors. So the wise man saith, that the poor speaketh with prayers, but the rich answer thoroughly. And example whereof we have in Nebuchadnezzar, who being in his prosperity, uttered nothing but thundering threats and proud menaces; but being humbled first by God's miracle, and afterwards by his own misery, he becometh meek and full of courtesy. Thus Saul when the world fawned on him, breathed out threatenings and slaughters against the disciples of the Lord, and like a raging lion pursued them to the death; but being beaten down to the ground and humbled under the hand of God he waxeth mild and gentle as a lamb. And even wicked Benhadad himself, who being in his strength and presuming of victory was so unmeasurably proud and insolent, that he became vain and foolish in his boasting, and with marvelous disdain skorned all that resisted his fury; when his forces were foiled, and he overthrown in battle by the people of Israel, with what b • se abjection doth he humble himself▪ to Ahab in his misery? sending his servants with sack-clothe upon their loins, and ropes about their necks, and putting a message in their mouths suitable to their habit; Thy servant Be • hadad saith, I pray thee, let me live. But this point shall 〈◊〉 need further proof either by testimony or example, seeing common experience teacheth us, that as when men flourish in wealth and worldly preferments, they presently become churlishly surly, and proudly disdainful, their chests being no faster filled with riches, than their hearts with pride, nor they higher advanced in their preferments, than they are exalted in conceit of their own worth and excellency: so being brought into misery and affliction, they presently strike sails, and carry themselves with all lowliness and humility, as to all others, so especially to those from whom they expect comfort and relief in this their affliction.

And thus it appeareth, that afflictions are used by God as notable means to furnish us with those moral and civil virtues which concern our neighbors▪ The like also may be said of those virtues and graces which directly respect our selves: Neither do our crosses & chastisements only enrich us with those spiritual and saving graces, which tending chiefly to God's service, do also further and assure our own salvation, & those moral virtues which principally respect our neighbors benefit; but also with those gifts & abilities, which do more properly and peculiarly respect our own use and profit. For first, by these afflictions we attain unto the knowledge of our selves, and whereas in our prosperity, pride and self-love do so hudwinke our eyes, that we can neither see our sin nor misery, and do cause us to put all our gifts and good parts into that end of the wallet which hangeth before us, and all our vices, faults and imperfections into that end which is cast behind us; affliction pulleth this veil from our sight, and causing us to look backward, doth make us to behold our filthiness and spiritual blemishes & deformities, through the corruption and pollution of our nature; and those manifold sins and actual transgressions, whereby we have brought these crosses upon us; and also our guiltiness in respect of them both, whereby we stand obnoxious to the anger of God, and to temporal and everlasting punishments; all which our misery and spiritual nakedness doth plainly appear, when the figleaues of worldly prosperity are taken from us▪ So whereas in our prosperity, looking through the false spectacles of pride and self-love, we are ready to over ween our gifts, to mistake shadows for substances, worldly policy which is mere foolishness, for sound wisdom; proud presumption and carnal s • curitie, for true faith, constant hope, and firm affiance in God; covetousness for frugality, and prodigality for▪ bounty and liberality: as also to imag • ne that the smallest mites of grace and virtue, are the richest talents, and the least and first degrees to be the highest and greatest perfection of them: when these d • ceiuing glasses are token from our eyes, we see our graces & spiritual abilities in their own nature and proportion; and then counterfeit virtues which like guilded papers or posts, make in the time of our prosperity a glorious show, seeming pure gold in outward appearance, do consume and vanish in the fiery trial, as not enduring the heat of this furnace of affliction: and then the weakness and imperfection of our new-borne graces will easily be discerned, when as they are put to struggle and wrestle with misery and calamity. Then our faith, which in our prosperity seemed so strong, that in the greatest temptation it could not receive the least foil, will appear so weak and feeble, that the slightest trial would overturn it, if it were not supported by God's assistance: and though before trial we have • n opinion with Peter, that in the strength of our • aith we •• n wa •• upon the waters, and presume so much upon our own strength and undaunted courage, that albeit the whole world in the time of persecution should deny Christ, yet we will not; when the waves of trouble and misery do approach towards us, we are ready to sink in doubting, and to cry out for fear; and being but examined by a poor Damsel, we are ready to deny and forsake Christ and the Gospel, least by s • icking to our profession we should be exposed to the danger of persecution. Then our affiance in God which whilst we flourished in the world seemed so bold and confident, so strong and steady in God's promised assistance, will show it self to be weak, tottering and ruinous, when these outward props of worldly help are pulled from it. Then our hope, which before it was tried appeared so constant and assured, that no delay could ever daunt it, when we are in affliction, and find the promises of God's help and our deliverance for a while deferred, is ready to faint and to be presently turned into doubting and despair. Then our wisdom which we thought to be of so great a reach, that we could easily▪ find means either to prevent▪ or to escape out of all difficulties and dangers; when we are brought into these straits and snares, doth appear •• ight and shallow, being altogether insufficient to deliver us from these miseries and troubles and finally then our patience which we imagined to be so firm, well-grounded, and of such Sampson - 〈…〉 e strength, that it was able to stand upright under the heavy weight of the greatest crosses, when it cometh to the trial, and hath but a small burden of misery lying upon it, • t is ready to crack and break into murmuring and impatiency, and to be pressed down fla • when 〈◊〉 least and • igh • est affliction doth • ye upon it.

To which purpose one saith, that every man is unknown to himself before he be examined and tried by temptation; even as P • ter was, in presuming, ignorant of himself, but by denying his master learned with what strength he was endued. For in his stumbling and falling he sa • how vainly he had presumed, he wept, and by weeping came fruitfully to know what he was, and to be that which before he was not. So whereas in our prosperity, we through▪ our ignorance are much deceived in our outward estate, thinking it in respect of our own wisdom, riches, power and external help • , to be so firm and strong, that it cannot be weakened, and much l • sse▪ over thrown by any violence, as we may see in the example of David, who in his prosperiti • concluded, that he should never be r •• oued: no sooner doth the Lord hide his face in the time of trouble and affliction, and withdraw from us his helping hand, but we presently see our exceeding fra •• tie and •• becillitie, that our strength is weakness and o •• wisdom foolishness, & that we, with all we have •• e mortal, momentary, mutable, and but of short and that uncertain continuance, so that if God take our breath from us we are gone and return to our dust; and if with his breath he do • but blow upon our wealth and strength, they are presently wasted & enfeebled. Finally, whereas when we abound with worldly blessings, we are ready falsely to flatter our selves with an opinion of our happiness; and to conclude upon this weak ground, that we are in the estate of grace, and highly advanced in God's love and favor: when affliction cometh, these fond and pernicious conceits, which are not the fruits of faith, but the cursed brood and offspring of presumption and security, do together with our outward prosperity vanish away; and then we seek to g • there better assurance, and to ground our faith upon more firm foundation, not judging of our state by external things, which happen alike to all, both just and unjust, elect and reprobate; but by the sanctifying gifts and graces of God's holy spirit, wherewith we are endued, and by the notable fruits of righteousness and holiness, which springing from them, do plainly appear in our lives and conversation. And thus do we by our afflictions attain unto that excellent benefit of knowing our selves; which, next unto the true saving knowledge of God, exceedeth all other kinds of knowledge in use & profit: for as he who ruleth his own mind, is better than he that • inneth a City: so he that knoweth this little world of himself, and his own heart with all the secret turnings and windings of it, is in far better state thereby, than he who knoweth the great universe & frame of Heaven and Earth, the secrets of nature, the deep & mystical policies of commonwealthes, yea all the liberal Arts and sciences, & whatsoever other skil or wisdom in the world, which is attained unto by painful instruction, or dearly purchased by long experience. For being well acquainted with our selves, he plainly discern our own vileness, filthiness & guiltiness, and so are brought to seek righteousness and perfection out of our selves in Jesus Christ; and our own weakness, impotency, & insufficiency, that we may not rest upon the reed of our own strength, which would most deceive us when we most leaned vpō it; but upon the power of God's might & the promised assistance of his holy spirit, which never faileth or forsaketh any that rely vpō him. And also hereby we come to the knowledge of those rich gifts & graces, wherewith God hath endued us, & perceive what excellency is in these peerless pearls, & spiritual armor & munitiō, that so we may give God the glory of his own gifts, & rejoice our selves in the fruition of thē.

But as the Lord useth afflictions as a notable means to discover unto us our wants and weakness: so also for the confirming and increasing of our spiritual strength; for loving us (as I have shown) not like a fond mother, who by her cockering and tender using of her children maketh them so weak, neash and effeminate, that they are not able to endure any hardness; but like a wise father, seeking our good rather than our delight, he putteth us to toile and labor, & exerciseth us in this conflict of afflictions not only unto sweat & tears, but sometimes also unto blood; that hereby he may both preserve the strength we have from languishing with idleness; and also may by this exercise increase it, and make us more able for further service. For (as one saith) when we are fatted and pampred with ease and sloth, we grow faint and feeble, and are soon tired not only with labor, but also with bearing our own weight; neither is unhurt happiness able to sustain the weakest blow of adverse fortune. But when we daily contend with new calamities, continual use and exercise in these evils, so thickeneth and hardeneth the skin, that being insensible of smart, we do not faint or yield in any adversity; or if we be overthrown through the violence of our afflictions, yet (as it were) upon our knees we will fight and strive against them. But this will better appear if we further consider more distinctly, that our afflictions confirm and increase in us both our strength and power whereby we are enabled to bear the burden of any calamity without sincking under the weight, and also our courage, fortitude, and Christian valor, whereby we are heartened to endure the brunt of any encounter without shrinking or base yielding in this spiritual warfare. Concerning the former point experience teacheth us, that as other creatures, so also men, are made more weak and tender by soft and gentle usage, and much disabled to bear the brunt of any outward violence or adverse casualty, when (according to their kinds) they flourish in ease and prosperity; and contrariwise that they are much strengthened to endure any hardness or adversity when they are used and inured unto it by continual custom. Thus we see that oxen which are bred and brought up in hard countries and common pastures, are stronger to endure labor then they which are fed and fatted in sweet and pleasant meadows; and that by their laboring they are enabled to take much more fruitful pains, than others that are pampred with ease and plenty. Thus the trees which grow in the soft and sun-shine valley are neither strong, solid nor firmly rooted; but those which standing on the top of the mountains are exposed to all kinds of wind and weather, to boisterous blasts and stormy tempests. So we find by experience that their bodies are most able and active, who are inured to pains and labor; and that part of the body to be most strong and fit for employment, which is most used and continually exercised; & contrariwise, that those are most weak and wearish, faint and feeble who languish in idleness, and spend their time in ease and plenty; and that hand which is not accustomed to labor, to be soft & tender, that it cannot endure the smallest pains; that hard and poor education maketh the best soldiers, and by continual custom causeth want and watching, pains and toilsome labor, scant diet and hard lodging to become familiar and easy to be endured: whereas plenty and prosperity, soft clothing and dainty fare, doth so weaken & disable the body, that it can endure no hardness, but is more endangered with wind and weather, cold and hunger, than with the force and violence of the most warlike enemies: that Mariners who have been accustomed to storms & tempests, find small alteration in their bodies in the roughest Seas & foulest weather; whereas fresh-water soldiers, and tender passengers cannot brook the smell of the ship, nor sight of the water, and are extremely Sea-sick when they are but a little tossed with some ordinary winds. Finally, thus we see that by much cunning men become more nimble & better breathed, whereas sloth and ease maketh them slow and putsie; that the daily traveler goeth longer journeys with little weariness, whereas they that keep home are soon tired and surbaited with going a a few miles: and that the tender gentleman taketh cold being in a warm house and well clothed, whereas the poor husband man dareth the cold winds and nipping frosts with his bare head and naked breast; and is strong to endure the whole day any toilsome labor, when as the other panteth and fainteth with weariness, if he work but one hour. And as it thus fareth with the body inured unto pains and labor, so with the mind exercised with troubles, and accustomed to bear the burden of the cross; neither is the one more strengthened with continual use and practice to endure any outward toil; then the other enabled with patience and comfort to bear by the same means any crosses and calamities. And therefore how weak and waspish soever we be in bearing afflictions, after we have long lived in ease and prosperity, yet if after much trouble and many trials we remain weak and wayward, peevish and impatient, it is a dangerous sign that we have little or no spiritual virtue and ability in us, according to the wisemans saying, If thou be faint in the day of adversity, thy strength is small: seeing if anything would make us strong, then would this exercise of bearing the cross. In regard whereof the afflicted Church out of her own experience saith, that it is good for a man to bear the yoke from his youth, because as it is said of Milo, that by accustoming himself to bear a calf at the first, he came after to bear him when he was a bull; so shall we find our spiritual strength increase with our burden, sustaining with patience and comfort the most intolerable weight of calamity and misery, though at the first we were ready to murmur, repine and show great impatiency, when we were but touched with the least trouble.

And as our afflictions do much increase our strength and ability, so also our Christian courage and undaunted fortitude; and whereas prosperity maketh us cowardly and fearful, not daring to endure any danger, or to stand to it when we are encountered with any calamity; our often conflicts with crosses do make us valiant & courageous in bearing the greatest brunt of these spiritual battayles, and so bold and hardy, that we endure with patience the sharpest assaults, and give not one foot back in the most desperate dangers. The soldier when he first entereth into the field, feareth when he heareth but a false alarm, and is ready to ducke at every shot; whereas after he hath passed desperate dangers, and hath been long exercised in many conflicts and skirmishes, he becometh so valorous and courageous, that he dareth to venter upon the push of the pike, and to fight at the cannons mouth: now less fearing the cruel enemy, and killing bullet in a doubtful and dangerous battle, then, when he was first trained, the paper shot, and the seeming encounters of his friends and fellows. There is no wrastler, fencer, or combatant, that contendeth against his adversary with that spirit and courage, when he first cometh into the theater; as he doth who hath been accustomed to these exercises; and is not only heartened with easy victories, but also after many foils and falls, dangerous wounds and much blood-shed, hath in the end prevailed, and by many perils hath made his way to a glorious triumph. There is no Mariner is so bold and cheerfully confident in the least show of a Sea-faring danger, when he first entereth the ship, and in his moving house becometh an inhabitant of this new appearing world of dreadful waters; as he who after innumerable storms and dangerous tempests hath oftentimes arrived safely at the wished haven. And thus it also fareth with us in these spiritual combats with troubles and calamities; for howsoever in the first conflict we are marvelously cowardly & impatient in suffering the least pain; yet when as we have been long exercised in these skirmishes, and after many foils and falls, have in the end through God's gracious assistance obtained a joyful victory, we exceedingly increase in Christian valor; both because this common familiarity with dangers and distresses breedeth in us a careless contempt, & neglect of them; & also because it is the nature of true fortitude and Christian courage (like the grain of mustard seed) the more it is bruised the more to show it strength & virtue, and (like the palmetree or sweet camomile) to thrive the better and spring the faster, when it is pressed and kept down with the weight of afflictions. And therefore seeing by sustaining the burden of the cross we become stronger and more able to bear; and by often encountering these spiritual enemies, we are made much more valorous and courageous, let us not fear that weight which will not crush us, but increase our strength; nor be daunted with the approaching of those forces, which the more and stronger they are, the more they increase our fortitude and magnanimity, and by their sharper assaulting do but make our victory to become more glorious. It may be at the first this combat with afflictions will seem irksome in present sense, and terrible in respect of future expectation; but a little experience in this warfare will bring us into better acquaintance and familiarity with these troubles and miseries, and make us neither feel their blows when our skin is hardened, nor to fear their greatest violence, when as we find that they do not hurt us. Now we seem weak and our burden heavy; feeble in strength and our enemies mighty and irresistible; but let us possess our souls with patience, seeing time and custom will make us equal, by lightning our load and increasing our strength; by quelling their courage, and causing us to become more valiant and magnanimious. There is in truth a seeming misery in crosses and calamities, because they are strong at their first appearing, and terrible to flesh and blood, because they come masked in an ugly vizard, and do press upon us with a kind of necessity; but being accustomed a while to bear them company, we become familiar and well acquainted with them; & then all fear vanisheth when we find them harmless, and we would not (when they are gone) but that we had enjoyed their society. Then necessity is turned into a virtue, and the yoke, which being taken upon us by compulsion, was so painful and grievous, doth by our patient bearing it become light and easy.

Finally, the Lord by our afflictions doth usually work in us those excellent gifts and graces of temperance, sobriety, modesty, chastity and purity: the which he effecteth both by an outward necessity, and by an inward care and watchfulness. For whilst in the time of our prosperity we abound with worldly blessings we usually abuse them as provocations unto our own lusts, and fuel unto our sinful pleasures; as abundance of riches to maintain us, in light wanton and garish apparel; delicate meats and drinks, and as the means and occasions of surfeiting and drunkenness, chambering and wantonness, lust and uncleanness, riot and all manner of excess. And therefore the Lord seeing us thus to surfeit of this fullness and plenty, and thereby to fall into most dangerous and desperate diseases of the soul; like a good Physician preserveth or restoreth our spiritual health, by keeping or taking from us these his benefits which we pervert to our own destruction. And when like madmen we would abuse these blessings as instruments and weapons, to wound our selves with worldly and wicked lusts, he taketh them away, and turneth our riches and plenty into poverty and penury, our health into sickness, our strength into weakness, our pleasures into pain and misery, and our liberty into restraint, that he may make us to be such as he would have us by urgent necessity, when we will not be so out of our own choice; causing us (as it were) to fast for want of meat, when we will not do it out of devotion; to become chaste for want of strength and health, temperate in our meats and drinks, and modest in our apparel, because we want means to maintain us in excess of diet, and variety of strange and vain attires. Neither doth the Lord by our afflictions make us thus temperat & sober only by this necessity; but by our own care and watchfulness. For thereby being brought unto a sight of our sins in abusing God's blessings and benefits as incentatiues and provocations to our own lusts, whereby we have justly deserved that he should thus straiten his hand, and shorten our allowance; we will ever after take better heed unto our selves, that we do not by the like sin incur the like or greater punishments: and be even ready to bind our selves by an holy vow, that we will for the time to come live temperatly and soberly, modestly and chastely, and never more so abuse God's blessings to his dishonor and our destruction, if once again he repossesse us of them.

CHAP. XXV.

That the Lord useth our afflictions as means to convey unto us diverse worldly benefits.

NOw having spoken of the spiritual blessings which the Lord by afflictions deriveth unto us, respecting either God, our neighbors or our selves; we are in the next place according to our order propounded to show, that he useth them as means and instruments to convey unto us also diverse worldly benefits. As first, by these crosses and calamities we profit notably in wisdom, sound policy, and use-full knowledge; for as prosperity maketh men wanton, and wantonness causeth them to become foolish and childish; in regard whereof it is truly said, that the more the land exceedeth in fruitfulness, the more the people exceed in foolishness: so adversity and affliction doth quicken the understanding, and maketh us to pull and gather all our wits together for our own necessary use and benefit, and whereas whilst we flourish in the world, and abound in outward helps, we wholly rest upon them, and give our selves to sloth and ease; when these outward props are taken from us, and we put to stand by our own strength; then we do beat our brains and seriously study, how we may by our wisdom and policy, supply that which is wanting in these worldly helps. In which respect affliction is fitly called the perfectour of wit, and the refiner of invention, because it forceth men by a kind of urgent necessity to look about them, to search into the secrets of nature, to observe the times and dipositions of all with whom they are to deal, and to try a thousand conclusions, that they may find out the best and fittest means for the removing their crosses, and the supporting or repairing of their estates. Whereas if they should have authority and friends, health and wealth at will, their wits would mould and rust for want of use, seeing they need not their help for the supplying of any wants: but are able to maintain their estate by the present means which they have about them. Neither do our troubles and afflictions increase our wisdom and knowledge only, as they sharpen our invention and quicken our wit, but also as they better our judgment and discretion, by that experience which we gain in the time of our tribulation, without which the other were to small use; for wit is best when it is bought at the highest rates, and then only is profitable when it is seasoned and (as it were) sealed unto us by dear experience; neither is it of any value whilst it swimmeth in the brain, and only sitteth men for discourse; but when it is brought into use and practice, and confirmed by experience, then it attayneth to higher perfection, and of wit becometh prudence and wisdom. As for example everyone can discourse of the evils which accompany unthriftiness; but he only wisely understandeth them, who hath felt and tasted of them. So many can talk of the dangers of suretyship, and yet upon the next occasion run into it, thinking that though others have been undone by the failing of their friends, yet they shall not; but when this is confirmed unto them by their own experience, and their goods are sold to pay other men's debts, and their bodies imprisoned because all they have will not satisfy the creditor; then, when they are once quit of these troubles they will be wiser forever after, and (like the bird) warily avoid this snare wherein they were formerly catched and ensnared. So who knoweth not that innumerable mischiefs follow sudden rashness, and inconsiderate headinesse; and yet so are men transported with the heat and violence of their passions and affections, that they are ready to rush into sudden courses; till being beaten with their own rod and feeling the smart of their vnaduisednesse they learn to use deliberation in their actions, and (as we say) to look before they leap. And finally, who understandeth not that surfeiting and drunkenness are the common causes of almost all diseases; and yet men are ready to follow their appetite rather then their reason; and through immoderation to abuse such meats and drinks as please their pallet; but when they have once learned it by their own experience, having by their intemperance fallen into some dangerous, and painful sickness, then no more doth the burnt child dread the fire, then they do carefully shun the causes of their grief and smart.

Secondly our afflictions are notable means to make us plainly to discern our hearty & faithful friends who love our persons, from parasites and flatterers who only love our prosperity and flourishing estate. For when we abound with earthly blessings everyone is ready to fawn upon us, and to perform all good offices with an usurious intent of deriving hereby unto themselves some greater benefit, as it were lending out good turns that they may be returned unto them with fruitful increase. Whereby it cometh to pass that we cannot easily discern who truly love us, and who only seek their own good, or ours for their own sake; for oftentimes the flatterer in show and outward services excelleth the faithful friend, being more diligent to please and more ready at every command: because the true friend performeth all duties for his sake whom he loveth, the flatterer for his own sake that he may advance hereby his own profit. And therefore seeing no man loveth another so much as himself, hereof it cometh to pass that as self-love doth in heat, zeal and fervency much excel that love which one friend usually beareth unto another; so the duties and services which arise and spring from it must needs according to the nature of the cause from which they grow, so much exceed all those duties which proceed from friendly love in outward diligence and seeming zeal, as self-love excelleth the love of a friend; and the desire of our own good, the desire of advancing the good of another. In regard whereof he greatly erreth who chooseth a friend among suitors who throng about his gate, and afterwards proveth him at a feast or banquet; because everyone will be a friend for his own benefit, yet he who is tied with no other bond then profit and advantage, will when greater gain is offered become a traitor. But affliction like the wind or fan seuereth the chaff of flattery, from the solid grain of faithful friendship, making parasites to flee from us (as smoke driveth away Bees) when they can raise from us no further advantage. And as the only true touchstone it discerneth a lover of a man's self from him who is a lover of us; for according to the proverb, he who is a friend in need is a friend indeed; and he who sticketh unto us in the time of adversity▪ and forsaketh us not when we are forsaken of the world, doth evidently show that our person, and not our prosperity, was the object of his love. In this respect therefore our afflictions are profitable, as they pluck from us false hearted parasites, which like the iuy cling about us to suck our sap, and to make themselves fat with our spoil; and to discover unto us our true friends, who are hardly discerned from the other till this time of trial; for as the son of Sirach saith, a friend cannot be known in prosperity, and an enemy cannot be hidden in adversity.

Thirdly afflictions are notable means to crown us, even in this life, with a good name, which is better then gold and all riches, and sweeter then the most odoriferous perfume or most costly ointment. For whereas whilst we live in ease and prosperity, the spiritual gifts and graces, which God hath bestowed upon us, do lie hid and undiscerned; when they come to the trial of tribulation, they are plainly discovered and made known unto all men. And as the stars cannot be seen in the sun-shine day, but when the darkest night cometh they appear in all their beauty and bravery: so these shining virtues and graces of God, have their light much obseured in the day of prosperity, but when the dark night of affliction cometh, then they shine gloriously in their chiefest brightness. Then do these precious ointments send forth their most odoriferous smell when our earthen vessels and these brittle glasses of our bodies wherein they are contained, are cracked and broken, by being smitten with crosses and calamities. Then doth this sweet incense of grace and virtue yield the most fragrāt sent▪ when as it is cast into this fire of afflictions. Then doth this spiritual gold appear true and good, when it is tried in this hot burning furnace. Then is the strength of our faith manifested to God's glory and our praise, not when we idly sit still, but when we wrestle and contend with strong temptations. Then doth our Christian valor & fortitude most plainly appear, not whilst we lie at ease in the safe garrison, but when we are assalted with these mighty enemies, and after many conflicts get the victory. Finally then doth that precious diamond of true patience come to be approved and highly valued not whilst it lieth untouched in the rich cabinet, but when it is tried upon the anuile of afflictions. For example; who had ever known, or knowing commended, the faith and obedience of Abraham, if at God's commandment he had not first willingly gone into voluntary banishment, and left his own country and kindred; and afterwards been ready to offer up in sacrifice his dearest son? Who had known of Jacob's faith & piety if he had not, being endangered by his brother, wrestled with God in prayers and strong cries, & so by an holy violence obtained the blessing? Who had discerned those excellent graces of piety, fidelity, the fear of God, wisdom and patience, which were in Joseph, if he had not been sold into Egypt, accused by his mistress, and cruelly entreated both by his own kindred and strangers? Who had ever heard of those glorious deliverances of the Israelites, or understood how dear they were unto God, had they not been first vexed in the captivity of Egypt? Finally who had known, or knowing magnified the patience of Job, the piety and humility of David, the undaunted courage and constancy of the holy Apostles, if they had not been manifested by their troubles and afflictions? And this is one chief cause which moveth the Lord to bring his children into these trials of tribulation, that the riches and excellency of his graces and virtues bestowed upon them, may clearly appear, both to the advancement of his glory that gave them; and the fame and estimation of those that have them. For so the Apostle saith, that God afflicted the faithful of those times, that the trial of their faith being much more precious then gold that perisheth (though it be tried with fire) might be found to their praise and honor, and glory, at the appearing of Jesus Christ. And therefore if men are ready to take any pains, to hazard themselves unto any danger, and to suffer innumerable miseries and extremities, that they may attain unto the vain honor and glory of the world, though oftentimes they long outlive it, or if it last so long, doth but accompany them to the grave, and then rotteth as fast as their carcass: how ready & willing, yea how cheerful and joyful should we be in suffering these crosses and calamities, which do so much advance our spiritual fame and reputation, and set forth the praise of God's rich graces and virtues in us; and that not among the inconstant vulgar who are ready to extol and disgrace with the same breath, but among God's faithful saints and servants, who being truly judicious are also constant in their praises?

Lastly by our afflictions our ensuing prosperity is made more delightful and grateful; and these bitter crosses make us to relish much better the sweetness of God's blessings. For there is no worldly thing so good and excellent, that hath not in the continual use of it some glutting satiety, which would in short time make it to become loathsome; unless our appetite were sometime sharpened, by the forbearing or wanting of it. There is a fullness even of honey it self, though it be never so sweet and delightful, and this fullness is accompanied with neglect and loathing; whereas the sparing of the coarsest fare maketh it to have a good relish, and to become pleasant to the taste and appetite. So the wise man saith; that the person that is full, despiseth an honey comb▪ but unto the hungry soul every bitter thing is sweet. The dantiest fare, if it be ordinary, bringeth no delight, and we find no daintiness in the taste of it, unless it be rarely fed upon, and so made dainty in the use; whereas the homeliest meat hath an excellent relish, if it be eaten after long fasting; and hereof it is, that men after full tables, do voluntarily use some spare diet, and sharpen their stomach and appetite by long abstinence. The days brightness if it were continual would become tedious; and the glorious light of the sun would bring weariness, unless it were made grateful by the nights darkness. In a word pleasure it self would not long please us; if the glutting satiety of these sweet meats were not taken away by abstinence, or sauced (as it were) with the sour sauce of intermingled miseries. And as common use of worldly benefits doth dull the appetite, and maketh it to loath them; so it taketh away from them their excellency and worth in our opinion, and causeth the judgment to vilify and contemn them; whereas if we enjoy them sparingly, and sometime be utterly deprived of them, then their worth is increased by their want, and they have much better welcome at their coming again, then they formerly had before they departed from us. Thus that excellent jewel of health when it is continually enjoyed is scarce thought on, but then it is sweet and most highly prised, when we have long wanted it through some tedious and grievous sickness; So liberty, though it be as precious as life, is but little regarded of those who never felt the misery of restraint; but after long imprisonment it becometh most grateful and delightful. And thus riches are most esteemed by them who have formerly been pinched with poverty, and meat is most sauory, when it is sauced with hunger. Thus that victory is fullest of joy which is hardly obtained after a long, doubtful and dangerous fight; and the safe harbor is then descried with most comfort & contentment of the passengers, after they have escaped the perils of tempestuous storms. Thus the delights of the spring are much more delightful because they follow the nipping frosts and fowl weather of lowering winter; and in a word thus all pleasures which satiate and glut without mixture, do become much more pleasing, when they succeed, and are often interchanged with crosses and miseries. To which purpose one saith, that in all human affairs there can scarce be any true joy, unless doleful sorrow have gone before, and the bitterness of fore passed griefs doth the more commend the sweetness of ensuing gladness. So the husbandman is moved by his painful seed time, to rejoice so much the more in his plentiful harvest, &c. And therefore seeing by these affliction • the Lord doth but sauce his benefits, that we may enjoy them with the more delight; and taketh away for a while his earthly blessings that after they are restored they may bring with them the greater pleasure; let us by this consideration be moved to bear these crosses with patience and comfort; and as the usurer, though he make an idol of his gold, yet is content to want it for a time, because when the term is expired, he expecteth to have it returned with some increase; so though our hearts too much adhere to earthly things, yet let us be content to forbear their company for a while, seeing upon their return the joy and comfort which we take in them shall be much increased. Even the veriest epicure (as we see) useth sharp and sour sauces to make his pleasant meats to become more sauory, and is sometime content to prescribe unto himself a voluntary fast to sharpen his stomach, and set an edge on his appetite; that so afterwards he may feed upon his dainty cates with more delight: and why then should we not be willing to use this temporary abstinence when God precribeth it, who being infinite in wisdom and love towards us, knows best how to delight his children for their greatest benefit, and so to sauce those earthly comforts, as that they may bring unto us the greatest pleasure and content? Finally seeing that is sweet in remembering, which was sour in suffering, and seeing when we are in the midst of our delights, it is not the least pleasure to think that we were once miserable, and casting our eye backward, to look unto the snares out of which we are escaped, let this addition unto our future joys give some ease to our present smart; and let us for a time endure these miseries with patience, the remembrance whereof will make us the more happy forever after.

CHAP. XXVI.

That the Lord useth afflictions as a notable means to preserve us from condemnation, and to further our eternal glory and happiness.

BY that which hath been said it appeareth, that the Lord by our afflictions communicateth unto us many temporary benefits, making us thereby partakers both of his spiritual and saving graces, and also of earthly and worldly blessings. Now according to our order propounded we are to show, that he also useth them as means to convey unto us such benefits as are everlasting, and do respect the life to come. And these are of two sorts; for by these chastisements and fatherly corrections the Lord both preserveth us from everlasting condemnation, and also furthereth and advanceth our eternal glory and endless happiness. Concerning the former we are to know, that whereas we in our own nature and disposition are ready to take such ways, and to run such courses, as would, if we continued in them, bring us in the end to endless woe and misery; the Lord in his infinite love and mercy stoppeth and stayeth us from going on, by casting these blocks and bushes before us, that by an holy violence and profitable necessity we may be forced to turn back again unto him, and so be saved from this desperate danger. And as the careful husband-man setteth a hedge of sharp thorns about his wels and deep pits to keep his cattle from falling into them: so our gracious God, out of his special love and care over us, doth with these thorny hedges of trouble & afflictiō, preserve us (as we are ranging and roving in the fields of this world) from falling into, and perishing in the pit of perdition. In our selves we are ready like silly sheep, to wander out of the right way which leadeth unto happiness, into the bypaths of sin and wickedness; and so to become a pray unto Satan, who like a greedy wolf rangeth about, that getting us within his reach, he may seize upon and utterly destroy us: and therefore our careful shepherd watcheth over us with his providence, & when he seeth us thus to go astray, he useth these afflictions, as it were the dog of the flock, to fetch us back again, and therewith as with the shepherds crook and rod, he pulleth us unto him, and driveth us forward in the paths of holiness and righteousness, which will safely bring us into those heavenly folds of endless happiness. If we were left unto our own liberty, we would like the foolish bird flee from our Lord and master, and so become a pray to hellish fiends, who like ravenous kites, would seize upon us; and therefore with these sharp knives of affliction he clippeth our wings to hinder us from taking this pernicious flight, and restraineth our licentious liberty, by putting us into these cages of restraint, that so we may be preserved safe from perishing in these dangers. Finally if we might have our own wills, we would, like wanton and untamed heifers, feed and take our pastime in the pleasant pastures of sin, and would gladly keep company with wicked worldlings ordained to destruction; but howsoever the Lord suffereth these fat bulls of Basan to feed and Pamper themselves with these delights, to live at ease, leap and friske about and take their pleasure, because he hath appointed them to be slaughtered in the shambles of perdition; yet he restraineth us from this wicked fellowship, by putting upon us this yoke of chastisement; and causeth us to feed in bare fields, because he is purposed to use our service, that we may enjoy life eternal, and not accompany them in a common destruction. So that when we are judged (we may say with the Apostle that) we are chastened of the Lord that we may not forever be condemned with the world. To which purpose a worthy father saith, that when God doth correct his children, and vex them here with the stinging whips of wholesome and holy chastisements, he exerciseth discipline before judgment, and showeth his love in scourging them, in that he therefore correcteth them that he may not find them such as are fit to be condemned. And therefore seeing the Lord useth our afflictions as notable means, to preserve us from falling into everlasting condemnation, by severing us from wicked worldlings, and keeping us from accompanying them in the pleasant broad way which leadeth to destruction: as also by restraining us from sin when we are ready to fall into it, or pulling us out of it by unfeigned repentance, when we are already fallen (as I have before more largely proved) great reason have we to bear these chastisements, not only with patience and meekness, but also with joy and thankfulness; For (as one saith) it is better to be burned with the flame of a fever, then with the flame of vices; seeing by this the fire of Hell is kindled against us, the torment whereof is intolerable and everlasting. Let us not then think any momentary afflictions heavy and hard to be borne, which help to free us from those endless tortures, yea rather let us praise and magnify God's mercy in them, in that being in comparison less then the by ting of a fly, they by awakening us out of the sleep of sin and security, do preserve us from being stung everlastingly with that deadly stinging serpent of death and destruction; and being less to be esteemed then the prick of a pin, do help to free us from the tormenting rack of God's enraged wrath.

But let us consider further, that as the Lord in his infinite love useth afflictions as a notable means to preserve us from condemnation: so also for the furthering of our salvation, and increasing of our happiness. For as one saith, when as these evils of puishment torture us, and in torturing do not extort from us the evil of sin; not only the soul is possessed by patience, but also when the body it self doth meekly endure affliction or temporary destruction, it gaineth hereby secure and immouable safety, joined with everlasting felicity; and so by sorrow and death, inviolable health and happy immortality is procured. And this is the chief end at which (next unto his own glory) God aimeth in all our afflictions; for everywhere we bear about in our body the dying of our Lord Jesus, that the life of Jesus might also be made manifest in our bodies, as the Apostle speaketh; and as elsewhere he saith, therefore are we tried with tribulations, that our patience and faith being approved we may be counted worthy of the kingdom of God; yet not through our own merit, but through God's gracious acceptance; for there is no comparison between the smallness of our sufferings, and the greatness of the reward, though the Lord in his infinite mercy is content to repute us worthy of this superexcellent weight of glory for these our light and momentary afflictions. So the Author of the book of Wisdom saith, that the righteous having been a little chastized shall be greatly rewarded; for God proved them & found them worthy for himself. To the same purpose an ancient father speaking of God's end in chastening his children saith; Thou givest them correction, that thou mayest not take thy mercy from them; thou beatest them for their contumacy, that thou mayest bestow upon them the promised patrimony: Neither is it any wonder if thou correctest those being little, whom being come to ripe age in Christ thou wilt make thy heirs. Thou therefore scourgest these, but withal thou instructest and preseruest them in safety; whereas thou sparest the wicked for a time, that thou mayest condemn them forever. Thou instructest them to know thee, thou exercisest them to fear thee, that thou mayest crown them with glory. So another asketh the reason why God permitteth the faithful to be temped? Is it not (saith he) that his virtue may hereby be tried and exercised, and he attain unto greater happiness, for it is a more glorious victory not to consent being temped, then if he could not at all be subject to temptation. And this consideration moved Moses not only to bear with patience affliction, when through urgent necessity & unavoidable violence it was forced upon him; but voluntary to choose tribulation with God's children, rather then to be divided from their society, because he knew that after his trials being approved, there was a crown of happiness reserved for him. For so it is said that he refused to be called the son of Pharaohs daughter and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season; esteeming the rebuke of Christ greater riches then the treasures of Egypt; because he had respect to the recompense of reward. Yea this was a notable encouragement to our savior Christ himself in bearing those great afflictions and calamities which were laid upon him, whose example the Apostle propoundeth unto us for our imitation. Let us run (saith he) with patience the race that is set before us; looking unto Jesus the author and finisher of our faith, who for the joy that was set before him endured the cross, and despised the shame, and is set at the right hand of the throne of God. And surely if we also would continually fix the eyes of our minds upon the excellency and eternity of these heavenly joys, and consider with our selves that our short and light afflictions do much further us in attaining unto them, it would be a notable inducement to make us bear them, not only with patience and comfort, but even to triumph over them with great rejoicing. Especially if we consider further, that it is not the bare bearing of these afflictions that doth entitle us to this happiness, but when with our patience we do overcome them; for as the Apostle saith, then are we to be accounted blessed not when we suffer, but when we patiently endure in these sufferings; then shall we be copartners with God's saints in that glorious kingdom, when we are companions with them, not only in tribulaon, but also in patience, as the Apostle John conioyneth them: then will God give us the crown of life, when having tried us with afflictions he hath found us faithful unto the death: Then shall we receive the garland when we have got the victory. And then▪ and not before, shall we triumph in glory when we have fought a good fight, and overcome and put to flight these our spiritual enemies.

But let us somewhat more particularly consider, how and in what respects these momentary afflictions do further us in attaining unto everlasting happiness. And first we are to know, that our crosses and calamities do help us forward towards these heavenly joys, as they do fit and prepare us for the fruition of them. And this they do in a double respect: first, as they make us weary of the world, when we find such hard entertainment, and willing and desirous to arrive in our heavenly country, where we expect better welcome. For as by the afflictions of Egypt, the Israelites were inflamed in their desires to leave that country, whereas they could have been contented to have lived and died, if they had enjoyed in it ease, peace and plenty, and when their oppressions were increased, then and not before, set their hearts on the promised land, their face to seek it, and their feet in the way which led unto it: So when as we are so addicted to the world, that if without molestation we could enjoy the vanities of it, we would be content, yea earnestly desire to continue still in it; the Lord causeth this spiritual Pharaoh to vex and oppress us, with which servitude being thoroughly wearied, we desire to forsake the place of our miserable bondage, that we may be freed from these afflictions; and earnestly desiring to be in our heavenly country, where we expect to find and enjoy sweet rest, peace and fullness of all spiritual joy, we think of setting our feet toward the holy land, and of walking in the way of righteousness and holiness which leadeth unto it. To this purpose one saith, that if we rightly observe the course of this life we shall find nothing firm or constant, but as the traveler passeth sometimes by pleasant plains, and sometimes by rough and uneven ways; so we, whilst we remain in this life▪ do one while meet with prosperity, and another while with adversity, which interchangeably succeed one another, and change their course by turns. And therefore seeing we are in all estates subject to changes and alterations, our minds should neither be exalted with prosperity, nor dejected with adversity: but with all our hearts we are earnestly to desire to be in that place, where all things which are good are also permanent, and where there is no interchange between prosperity and adversity. To which end God so ordereth it by his divine providence, that in this life either adversity followeth prosperity, or prosperity adversity; that one while being humbled we may learn to mourn for our sins, and another while being exalted we may retain in our minds the remembrance of adversity, as the author of humility. Again afflictions do fit and prepare us for our heavenly happiness, as they serve for helps and means, to cleanse and purify us from the filth of our corruptions and pollution of sin; For whereas no impure or base metal, can ever come into this treasury of blessedness; afflictions are that fiery furnace wherein we are purged and refined from the dross of our corruptions, according to that of the proverbs; Take the dross from the silver, and there shall come forth a vessel for the siner. Whereas only the purest grain shall be stored up in these grainers of happiness, afflictions are the wind and fan which purge and cleanse us from the chaff of sin; whereas no unclean thing can enter in thither, these troubles and cross • s are the means to wash, and purge us, as they bring us unto God by unfeigned repentance. Finally, whereas fair and well-squared stones only shall be placed in that heavenly building of the new Jerusalem, afflictions are those hammers and tools whereby we are smoothed from the bunches and knobs of worldly superfluities, carnal cares, and earthly lone. And as the Lord in building his material Temple took order that the stones should be hewn, cut and polished, in the quarreyes, because he would not have so much as the noise of a hammer to be heard in his house; so in the building of his spiritual and triumphant church his will is that the lively stones appointed for this work should be hewed and hammered, squared and prepared with crosses and troubles in the quarry of this world; because he is purposed that no touch of tribulation should disquiet and molest us, when as we are once placed in his heavenly Temple. For there all tears shall be wiped from our eyes and there shall be no more death, neither sorrow, nor crying, nor pain, as the holy Ghost speaketh. In which respect one fitly compareth the Christians life to the Palme-tree which in it lower parts is enfolded with dry and rough bark, and therefore unpleasant to be touched; but in the upper parts it is green, beautiful and fruitful, spreading it self abroad with comely largeness: for so the faithful man's life is here below on earth despised, unpleasant, enclosed and and compassed about (as it were) with a rough rind of troubles and afflictions; but above in heaven it shall be delightful, glorious, and abounding, through our fruition of God, with the fruits of blessedness.

Secondly, afflictions do further us in attaining unto heavenly happiness, as they do whilst we live here ascertain and assure us, that we shall enjoy them in the life to come; and so enter us by the assurance of faith and hope into the present possession of everlasting glory. The which assurance we attain unto, both by meditation in God's word, and by the consideration of his works and administration of his righteous judgment. For in the scriptures we shall find, that the Lord hath bound himself by manifold gracious promises, that he will give everlasting life and happiness unto all who being afflicted in this world, do with faith, patience and humility bear their cross. So he saith to his afflicted church: For your shame you shall receive double, & for confusion they shall rejoice in their portion: for in their land they shall possess the double: everlasting joy shall be unto them. And the holy Apostle assureth us, that if we be dead with Christ we shall also live with him; if we suffer with him, we shall also reign with him, and that the crosses of this life, are not wor thy the crown and glory which shall be shown us in the life to come; seeing as else where he saith, Those short and momentary afflictions shall cause unto us a far most excellent and an eternal weight of glory. And hereof it is that our Savior pronounceth them blessed, who in this life are exercised with afflictions, because, profiting by them, they are so many certain signs and undoubted pledges of their future happiness. Blessed are they that mourn for they shall be comforted. Blessed are ye poor, for yours is the kingdom of God. Blessed are ye that hunger now, for ye shall be satisfied; Blessed are ye that weep now, for ye shall laugh, Blessed are ye when men hate you, and when they separate and revile you, and cast out your name as evil, for the son of man's sake. Rejoice ye in that day and be glad, for behold your reward is great in heaven. So the Apostle James saith that, the man is blessed that endureth temptation, because when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him. By which it appeareth, that if with patience we bear the cross, we shall be also partakers of the crown; if we endure the fight and obtain the victory, then shall we also triumph in glory: with which consideration Eliphaz persuadeth to patience in afflictions; Behold (saith he) Blessed is the man whom God correcteth: therefore refuse not thou the chastening of the almighty. And Christ encourageth the Angel of the church of Smyrna with this consolation to be constant and faithful in his sufferings. Fear none of these things (saith he) which you shall suffer, behold it shall come to pass that the devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days. Be thou faithful unto the death, and I will give thee the crown of life. And the Apostle Paul thus comforteth himself after all the miseries which he had suffered in his spiritual warfare; I have fought (saith he) a good fight and have finished my course; I have kept the faith, from hence-forth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day. Neither in truth can there be a more effectual consolation in our troubles and distresses, then when we are by them assured out of God's word that after these light and momentary afflictions, we shall enjoy unspeakable and endless happiness; For (as one saith) we shall not feel the pinching miseries of this life, whilst with the whole intention of our minds we fixe our thoughts upon our future hopes. But we shall be like a valiant warrior, who either feeleth not, or contemneth the grief of his wounds, whilst all the powers of his mind are wholly taken up with thinking upon his future victory. &c. For so doth assured hope overcome things instant, that that in a sort beginneth to be which is to come, & that endeth which is present, and maketh us like to a woman in the pains of childbed, who whilst she hopeth assuredly to have a son, lightly esteemeth of her sorrows in bearing him.

But as by afflictions we gather assurance of everlasting happiness belonging unto us out of God's word; so may we be more confirmed in this assurance by God's works, and the administration of his righteous judgments. For the Lord to show the infiniteness and omnipotency of his wisdom and power, doth bring usually one contrary out of another, as light out of darkness, good out of evil, happiness out of misery, joy out of sorrow, and the highest exaltation unto heavenly glory, out of the lowest abjection and humiliation through earthly afflictions and calamities. And as our Savior was sent, by his word to cast down strong holds, and to level and make equal with the ground all that lifteth up and advanceth it self, and contrariwse to raise him up that is dejected, to preach good tidings unto the poor, to bind up the broken hearted, to preach liberty to captives, to comfort all that mourn, giving them beauty for ashes, the oil of joy for mourning, and the garment of gladness for the spirit of heaviness; so accordingly he doth in act and deed powerfully effect this his good will and pleasure, bringing men out of misery unto felicity, and out of the depths of hell into the kingdom of heaven. Whereas contrariwise he usually pulleth down that which is exalted in the world, and out of the greatest worldly prosperity, bringeth men into everlasting woe and misery. Both which our savior signifieth in that parable of Dives and Lazarus; for as the rich man who surfeited of worldly delights, and abounded with all earthly blessings, was stripped of all, and cast into hell torments, whereas he could not obtain so much as a drop of cold water to cool his tongue; so Lazarus (who wanted both means and friends, & had not the privilege of the dogs granted unto him, which were allowed to eat the crumbs that fell under the rich man's table) was out of this worldly misery, carried by the Angels into Abraham's bosom; And this vicissitude of weal and woe, earthly misery and heavenly happiness, not only was signified in the deed done, but also in Abraham's speech, which being spoken in a parable belongeth unto all who are in the like condition. Remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pain; now therefore is he comforted and thou art tormented. And thus those, whom the Apostle John seeth adorned with the long white robes of glory and immortality, are said to be such, as came out of great tribulation, although their garments had not their whiteness by being washed in the tears of their sorrows and trouble, but in the blood of the lamb, as it is there expressed. And this is just with God that the faithful should (as it were) by the gates of hell travail towards heaven, and through many miseries pass into everlasting felicity, that (as one saith) that salvation which was willingly lost for the obtaining of momentary pleasure might again be recovered by patient sustaining of temporary grief & misery: And contrariwise that the ungodly and wicked, who flourishing in worldly prosperity, abused God's good blessings for the dishonor of God, and oppression of his servants, should come to a day of reckoning, when as being found guilty, they shall be stripped of all, and receive punishment according to their deserts; And with this fitly sorteth the saying of the Apostle, It is a righteous thing with God to recompense tribulation to them that trouble you; And to you which are troubled rest with us, when the Lord Jesus shall show himself from heaven with his mighty Angels, &c. Neither have we only by our afflictions when we profit by them, some assurance from that viciffic • de of earthly misery and heavenly glory before spoken of; but also may have it most strongly confirmed by an argument taken from the justice, which must needs be in the administration of God's righteous judgments. For when we see that our selves and others, who truly and sincerely fear and serve the Lord, are subject to innumerable troubles, and (as the Prophet speaketh) are afflicted every morning, one misery (like the waves of the sea) following in the neck of another, whereas contrariwise the wicked contemners of God and goodness, abound with all earthly blessings, and flourish in the prosperity of the world; from hence we may necessarily and infallibly conclude, that the righteous Judge of heaven and earth, who will render unto every man according to his works, hath most certainly appointed a time for the punishing of their sin, and the rewarding according to his gracious and free promises, our virtues and holy endeavors; for the full freedom of his faithful servants out of all their miseries, and crowning of their faith, patience and obedience, with glory and happiness; and also for the condemnation and destruction of wicked reprobates, who like malicious enemies have all their life provoked his wrath, and dishonored his name by their sin and impiety. Neither will it stand with natural reason, that God infinite in justice and goodness, should create and ordain his best creatures who are most careful of his glory unto woe and misery in the world; and those who are outrageously wicked to flourish in prosperity and and abound in all earthly blessings, if he had not appointed an after reckoning, and second judgment, for the rewarding of the godly, who are here afflicted, & the punishment of the wicked, who are in worldly privileges and perogatives so highly exalted and advanced. And therefore seeing by our afflictions we have so many ways assurance of everlasting life and happiness, let us endure them with patience, comfort and rejoicing; for if there were no other fruit or benefit arising from them, this alone were sufficient to countervail and infinitely to ouerweigh all the griefs and miseries which are incident to the momentary and uncertain life of man; seeing they being light shall have an end before or with us; whereas this superexcellent weight of glory, which they seal and confirm unto us, is infinite and everlasting. If then worldly men are content to endure any labor, to hazard themselves to innumerable dangers, and to suffer many and grievous miseries, that they may be assured of earthly things, their strongest assurances, being but uncertainties, and the best things assured, but trifling vanities; if the husbandmā toil and labor in the seed time, in hope of a plentiful harvest; notwithstanding that his expectation is often frustrated, by many accidents, as foul and unseasonable weather, too much drought, or too much rain, worms, cankers, caterpillars, and such like; If the soldier suffer all those miseries which are incident to his profession, as watching, cold, hunger, and be ready with patience and courage to run into innumerable desperate dangers, which every day bring him to the very confines of deaths kingdom, and all to obtain either the vain breath of men's praises, or some small pay to defray his charges; and if the merchant compass sea and land, and run unknown courses, with much pains and great peril, to get some wealth which he is uncertain whether he shall obtain or no; or having obtained it may after a tedious voyage perish in the long desired port, or be stolen or taken from him, by outward violence, when he cometh to land; with what patience and comfort should we endure all our pains and labor, and bear all the crosses and calamities, which give unto us when we profit by them, most certain assurance of such riches, honors, and pleasures, as being invaluable and inconceivable, are also out of all danger of coming, by any outward accident, either unto loss or end.

Thirdly we are furthered by our afflictions in attaining unto heavenly happiness, as they are used by God as means to keep us in the right way, or way of righteousness, which leadeth unto them. For whereas by our natural corruptiō we are ready to wander into the by paths of sin, and to go into the broad way which leadeth to destruction, being allured by the enticing baits of worldly vanities, the Lord (as hath been shown) maketh afflictions to serve as a thorny hedge and strong fence to keep us in our right course, and to restrain us from digressing and going astray. And when being sailing in the sea of this miserable world, towards the haven of everlasting rest, we are ready to listen to the sweet Syren tunes of carnal pleasures, and leaping out of our ship of safety the true and invisible Church, to perish by adhering to them in the gulf of destruction; God in love unto us useth our afflictions, as wax, to stop our ears, that we may not hearken to these bewitching songs, but may without distraction hold on our course which will bring us at the last to the po • t of blessedness. Neither do our crosses only keep us in the right way which bringeth us to heavenly joy and glory, but also they hasten our speed in travailing of it; and whereas in our own disposition we are sluggish and slothful in our journey and either ready to turn back again, to sit still, or at least to make slow hast in going forward, the Lord useth afflictions as goads and spurs to quicken our dullness, and as rods to drive us on, and to compel us to make more hast, that we may more safely and seasonably come unto the end of our journey, and be better assured of the salvation of our fowls.

Finally our afflictions do much further us in attaining unto glory and immortality, as God hath appointed them to be the way that must bring us unto this everlasting rest. For there is no coming into heaven unless we will be content to pass through the strait gate and narrow way of trouble and affliction, as our Savior teacheth us; and if we will ever come thither, we must by many tribulations, enter into the kingdom of God, as the Apostle Paul affirmeth. We cannot enter into the heavenly Canaan unless we pass through this wilderness of sin: we cannot come into the port of happiness, unless we fail through a sea of miseries; we cannot obtain the garland of glory unless we run and wrestle for it, striving as we ought to do till we have gotten the victory, which cannot be performed by us, but with much pain and irksome labor. We must never look to be crowned with happiness, till we have overcome the enemies of our salvation, and there is no notable victory obtained, unless a painful and perilous fight have gone before; we cannot come into heavenly happiness, but by earthly misery, and here we must endure wants and watching, wounds and weariness, weakness, sickness, and many infirmities, before we can attain unto heavenly plenty, rest, security and that everlasting health which cannot be impeached with any sickness. Neither must we look for a privilege of having any other way then this narrow and strait path of afflictions to bring us unto heaven, seeing (as hereafter I shall show) it is the common high way, by which all God's dear saints and faithful servants have travailed before us. Yea not the only son of God himself, had any prerogative herein above others, but though he were most pure and innocent, yet he was fain by the ladder of the cross to clime into his kingdom; for as himself saith, he ought to have suffered these things, and so to enter into his glory; namely that the predictions of the Prophets might be fulfilled who declared first the sufferings which should come unto him, and then the glory which should follow after, as the Apostle speaketh. And therefore if we ever mean to come unto this heavenly happiness, we must not think to find out some new way which is fair, pleasant and full of ease and carnal delight; but we must tread in the foot-steps of Christ our guide who is gone before us, and keep in the same straight and afflicted way which he hath traveled; for none come unto heaven but his Disciples and the scholars of his school, and every one who will be his Disciple must make account to take up his cross daily, and follow him, as himself hath told us. Wherof it is, that the Apostle saith, that we have need of patience, for the obtaining of our heavenly patrimony which God hath promised us; because there is no way of coming unto it but through afflictions and tribulations, in which we would quickly faint if we were not strengthened by faith and patience. And therefore the Apostle prayeth, that the God of all grace who hath called, the faithful to eternal glory by Christ Jesus, after they have suffered a little would make them perfect and constant, implying thereby, that first we must be cast down and humbled by afflictions, before we can be exalted to glory and happiness. And this (as one saith) is just with God, that we who were cast out of the joys of Paradise, for our rebellious lusting after the forbidden fruit, that thereby we might please and delight our taste and appetite; should be readmitted into our lost happiness by patient enduring unpleasant griefs and distasteful miseries, that we who fled from God's presence by doing of evil, should be brought back unto him by suffering of evil; and that as we there did against righteousness, so we should here suffer for righteousness: whereby it appeareth that they are in a miserable condition who have always flourished in prosperity, and never tasted of any misery, because they are quite out of the narrow and afflicted way which bringeth us to eternal blessedness, and walk in that broad and pleasant way which leadeth to destruction. For as one saith, he is unhappy in his happiness, who was never thought worthy to combat with crosses, whereby we attain unto the crown of everlasting glory: And again; he is wretched and unhappy who in his happiness is not exercised with temptations; for he hath not the crown of victory who hath not first sustained the pains and danger of the fight. To which purpose another affirmeth, that he who is exempted from suffering the smart of afflictions, is exempted also from the society of God's elect children, because a woe is denounced against them who have here their cōlation, and contrariwise they are pronounced blessed who sorrow and weep. In which respect tribulation and affliction is much more profitable unto us then abused prosperity; an abject and mean condition, better then an high estate and over-topping greatness; and pinching necessity, then voluptuousness plenty; because both being momentary and passing away with posting speed; the one leaveth behind it hellish punishments, the other causeth unto us an heavenly crown of everlasting glory.

Seeing therefore the cross of Christ is (as it is called) the ladder to Heaven, his sufferings being the cause, and ours the way that leadeth us unto happiness, as there is no cause of shame in hearing of the one, so there is no cause of sorrow in bearing of the other; for what matter is it, though the way of our pilgrimage be rough and unpleasant, if we can be assured that by travailing of it, we shall be brought into Heaven? what though it be foul and dirty (like Jeremiah's dungeon) so that our feet, as we are going, stick fast in the mire? yet let not this discourage us, for as the way is filthy, so it is short, and after we have endured a little pains in passing it, our momentary labor will bring us to everlasting rest, and this short foul lane being soon traveled will conduct us unto a palace of all pleasure, and unto those glorious mansions of joy & happiness which our Savior Christ hath prepared for us. What though we must pass through a Sea of miseries, where we shall be subject to the storms and tempests of affliction and trouble, and be in danger of the spiritual enemies of our salvation, which like cruel pirats are ready to rob us? yet let not this dismay us, seeing God is our guide & master Pilot, who is both willing and able to safeguard us from all perils, and it is but a short cut, which being quickly passed, will bring us into the safe harbor of heavenly happiness. What though we cannot enter into heaven, but by passing through the hot burning furnace of tribulation and affliction? and what if with Elias we must be taken up in a fiery Chariot into the place of our joy and rest? let not this discourage us or abate our comfort, seeing we are assured, that the afflictions of this present time are not worthy the glory which shall be shown us, for they are light and momentary but the glory and happiness which they cause unto us is superexcellent and eternal. Finally, what though others find a way much more fair and easy that bringeth them to glory? let us not envy them their greater delight, but travel with patience in that path which God hath appointed us. For though theirs is fairer, yet it may be that ours is shorter and more direct; though theirs is much more pleasant, it may be ours is much more safe; not so sweet and delightful in the passage: but withal not so much beset with thieves, or though ours were behind theirs in all worldly privileges, let us not be sorry because we go this way, but glad that we may go by any way, unto the place of our joy, and rejoice in God's mercy, if we may through the dung-port, or by a postern-gate, be admitted to enter into the new Jerusalem. Let not these small losses grieve us which shall be accompanied with such inestimable gain, let us not like slothful husbandmen impatiently repine at our pains in the seed time, but comfort our selves in the expectation of our heavenly harvest, and let the assurance of our future joys mitigate our mourning for present miseries. Let us not like timorous passengers fear those winds and seas which will safely bring us into the haven of rest; let us not like loitering travelers refuse that way for a little foulness, which will directly bring us to our heavenly home; let us not like idle workmen murmur at one days labor, which will be rewarded with the wages of heavenly happiness and everlasting rest. Finally let us not like cowardly soldiers fear to hazard our selves unto the pains and perils of such a fight, as will assuredly bring with it such a glorious victory. And seeing heavenly joys shall follow our earthly sorrows, great and inestimable rewards our small and easy labors, and everlasting happiness our momentary afflictions, there is no cause of care and sorrow unto any, but unto those alone who have neither faith nor hope. To which purpose one saith, that he alone truly feeleth the smart of worldly adversity, as of a painful punishment, whose joy and glory is all in this life; he mourneth and weepeth if he be crossed in the world, who expecteth no happiness after this world, but hath all his comfort continued and concluded with his life, and after his departure looketh for nothing but pain and torment. But there is no cause of grief when we are invaded with present calamities; if by faith we are assured of future comforts: neither is there any reason why we should unmeasurably mourn for earthly afflictions, if they any whit further us in attaining unto heavenly glory. And therefore let us not in our afflictions fix our minds on the evils which we suffer, but look higher to the happiness which they cause unto us; & being to pass (as it were by a narrow bridge) over this deep flood & gulf of worldly miseries, let us not cast down our eyes to our feet and behold the dangers which threaten to swallow us; which will but intoxicate the brain and hinder our passage; but let us look aloft to that heavenly happiness which as the end of our hopes are set before us, and so shall we hold a steady course and undaunted resolution in passing over with patience these depths of difficulties, and safely arrive at the land of blessedness.

But our momentary crosses do not only further our everlasting happiness, but also do much increase it; for the more painful our labors are in God's service, the more rich shall be our wages; the more laborious and dangerous our fight is, the more glorious shall be our crown of victory; and the more our sufferings exceed in number and measure, the more shall our joys be multiplied and our glory augmented. So one saith, that our life is a warfare and this world a place of masteries; wherein the best garlands are allotted to them who sustain the greatest labors. And according to the measure of our affliction shall be the measure of our glorious retribution. The reason whereof is clear and evident; for the more the Lord increaseth our afflictions, the more he increaseth our strength to bear them; for he is faithful and will not suffer us to be tempted above our power but will give a good issue with the temptation, that we may be able to bear it. And his corrections are trials to prove us, and not intolerable burdens to overwhelm us; And therefore the more he multiplieth our griefs and sorrows, the more he enlargeth and increaseth our spiritual graces, as faith, hope, patience, humility and the rest; that we may be enabled in bearing to overcome them; and according to the greatness of our graces shall be the gloriousness of our reward, seeing he crowneth his own gifts with proportionable blessedness; and as he advanceth us above others in grace in this life, so he will exalt us above others in glory in the world to come. So that God measureth our greatness according to the measure of our crosses: and our glory according to our graces; whereof it followeth that our greater afflictions are signs of our greater grace; and the more we excel in God's graces now, the more shall we excel in glory, in the day of retribution. Thus one saith, that our patience increaseth with our corrections, and that by the smart of our stripes, is augmented the glory of our reward. And this is one principal end why God afflicteth the faithful, when he spareth the wicked, that their conflict may occasion their victory; and their crosses may • it them for the receiving of their crown; whereas he employeth not the other in any service, because he is not purposed to give them any wages, and will not let them suffer with Christ in this life, because he will not have them to reign with him in the life to come. Yea this moveth him chiefly to afflict those whom he chiefly loveth, and to subject them to the greatest trials, who are endued with the greatest graces, because he would fit them for a richer reward, & advance them to an higher degree of glory, and happiness. So one saith, that we are afflicted by God, that our reward and crown may hereby be increased; and as much as he addeth to our tribulation, so and much more will he add to our retribution. And whereas our great commander bestoweth lesser rewards for lesser conflicts, when he commandeth his valiantest soldiers to attempt and achieve the most valorous employments, it is his purpose for their greater worth to give unto them a greater reward. And therefore noble champions think it to be a disgrace and great disparagement unto them, when they are employed in some ordinary service, or matched with a weak and contemptible adversary; because his glory is greatest, which getteth the greatest victory, his devotion & love towards God is most zealous and entire who for his sake is content to undergo the greatest difficulties and dangers, and then doth our virtue and fortitude shine brightest, when as they triumph over the strongest enemies: And he excelleth others in the kings esteem, who sustaineth the brunt of the battle, and hath his valor t • ied in the hottest conflict, the might of his vanquished enemies adding much to his victory, and the strength & violence of their repelled encounters, greatly increasing the glory of his triumph.

Seeing then our light and momentary afflictions, do not only further our heavenly happiness, but also augment and increase it, making our state of blessedness much more blessed, our excelling joys super-excellent; and our crown of glory far more glorious; let us in this faith and assurance not think it sufficient to bear those crosses which God imposeth with patience and contentedness, unless we can attain unto that pitch which the Apostle appointeth us, and endure all our tribulations with thanksgiving and spiritual rejoicing. And this perfection of patience in bearing the cross our Savior requireth in his Disciples: namely, that in the day of their greatest perfecutions & afflictions, they should rejoice and be glad because their reward is great in heaven. So the Apostle Peter exhorteth to this spiritual joy: Dearely 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 a • much a • ye are partakers of Christ's sufferings, that when his glory shall appear ye may be glad and rejoice. And the Apostle James willeth us, to count it exceeding joy when we fall into diverse temptations, because this trial, by increasing our graces, augmenteth our glory.

But yet (as I have before shown) we must take heed that we do not at the first step jump into this joy, rejoicing in the sight and sense of our afflictions themselves, which were Stoicall and stockish senselessness; or in the sight of our sins which have deserved them, and drawn upon us these heavy crosses, which were a testimony of an hard heart and seared conscience, seeing they will not melt and relent in this fiery trial: But we must arise unto this height of perfection by steps and degrees, first lamenting our sins with bitter sorrow, because we have moved our heavenly father in his just displeasure to chastise and correct us; and then bewailing our afflictions themselves with moderate grief, that our harts may be eased by breathing out those sorrows, which if they had no vent would drown & stifle them. And when by this repentance we are assured of reconciliation with God, that our sin which is the sting of our afflictions, is taken away; then from this faith must arise patience first, and then thanksgiving and spiritual rejoicing, and that not in respect of our crosses themselves, but in regard of our hope and assurance of that heavenly happiness, which they seal unto us. And this order our Savior himself observeth and requireth: Verily, verily, I say unto you, that ye shall weep and lament, and the world shall rejoice, and ye shall sorrow, but your sorrow shall be turned into joy. And the Apostle Peter noteth, that these were conjoined and intermingled in the faithful; rejoicing in the assurance of salvation prepared for them, and heaviness for a season thorough manifold temptations; mourning (if need require) in the sight and sense of our afflictions, and rejoicing in Christ with joy unspeakable & glorious, as they further us in rec • iuing the end of our faith, even the salvation of our souls. And this the Psalmist representeth unto us in the similitude of the husband-man, who sows in tears, and reaps in joy; weepeth when he carrieth out his seed, but rejoiceth when he bringeth home his sheaves: And our Savior Christ likeneth us in this behalf to a woman in travel, who in her labor hath sorrow because her hour is come, but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is borne into the world: For so though we wail and weep whilst we travel in pain, through the sharp pangs of our troubles and afflictions, yet no sooner are we assured by • hem of our adoption and salvation, but we presently forget our griefs, and rejoice in this, that we are borne unto God, not only as sons, but heirs also to his heavenly kingdom. And this is that true and seasonable rejoicing in our afflictions which we must labor to attain unto, first sorrowing for our sin and chastisement, yet not resting in this sorrow; and then rejoicing in the midst of our grievous afflictions, and not at the first step leaping into this joy; but considering them not as fruits of sin, nor as scourges in the hand of our displeased father, but as signs of our adoption, and seals whereby our heavenly inheritance is assured (yea improved and bettered) unto us; let us from hence take occasion to rejoice, yea to triumph in joy and gladness. For what is the pain of our seed time, in comparison of the profits of our harvest? what is our present smart, in respect of our future joys? how small are our griefs being compared with the greatness of our glory? what are our earthly sorrows, to our heavenly comforts? our momentary mourning, unto our everlasting rejoicing? these fears to those hopes, these sufferings to those solaces, these pains to those rewards, these light and short afflictions, unto that far most excellent and eternal weight of glory, which they cause unto us? and what are the tribulations of this present time, in comparison of the glory which shall be revealed? Let us therefore with the wise husband-man, not mourn so much to part with our precious seed, as rejoice in our expectation of a plentiful harvest; let us not look so much to our bodies decaying by afflictions, like the corn which rotteth in the earth before it springeth, but rather consider that by this means we rise from our corruption, first growing like fair green blades in grace, and then flourishing like ripe ears in glory and felicity. Let us not respect the present loss of our seed, but think of the returning of it with manifold advantage: yea, let us rejoice though we have a wet and weeping seed time, and a hard, stormy, and fros • y winter, because they are seasonable, and do the better assure us of a fruitful harvest. And (that I may conclude this point with the divine meditation of a worthy father) whilst we are walking in the way of Christ towards the kingdom of Heaven, let us not promise unto our selves the prosperity of the world. The path was hard which he traveled, but the happiness great which he promised; follow him therefore, and think not by what way, but whither thou art going; for thou shalt suffer temporal adversity, but it will bring thee to everlasting felicity. If then thou wilt endure the labor, thou must be still mindful of the reward; for even the workman would faint in the vineyard, if he did not remember the receiving of his wages. But if thou attendest unto that which thou shalt receive, thou wilt lightly esteem whatsoever thou sufferest, and not think thy present pains worthy thy future profits. Yea thou wilt wonder, that so great and rich a reward should be given unto the • , for such small and easy labor: For we should (brethren) for the obtaining of everlasting rest, have undergone endless pains, and for the gaining of eternal felicity have endured and suffered eternal misery: but this could not be; for if we should have sustained endless labor, how could there have been a beginning for our endless rest? and therefore it was necessary that our tribulation should be but temporary, that being ended, we might come to everlasting felicity. But yet out of question (brethren) we might have endured long afflictions, for the attaining unto this never ending happiness, &c. For if we should have suffered them the space of a thousand years, what is a thousand years in comparison of eternity? Yea, what proportion is there between the longest finite time, and that which is infinite ten thousand years, yea an hundred thousand; or if ye will, millions of millions, because they have an end, cannot be compared with eternity. But God's love & free mercy herein shineth, in that he would have our pains not only temporary, but also short and momentary: for the whole life of man lasteth but a few days, and therefore though no pleasures were intermingled with our crosses (as there are many) though we should spend all our time in labor and sorrow, in grief and torment, in prison and tortures, in hunger and thirst; yet because we continue here but a few days, our miseries also would be but momentary: & after these short sufferings thus quickly ended: we shall receive an eternal kingdom, endless felicity, equal glory with the Angels, & an everlasting inheritance with Jesus Christ. O how great is our reward for our little labor! we see old soldiers which live & labor in the wars, even from their youth unto old age, and are still subject to wounds and in danger of death, that they may enjoy a few quiet days, when their life draweth towards an end, and when old age beginneth to burden them, who were not burdened with the weight of war; what hardness they are content to suffer, what iourneies and labors, what cold and heat, what watchings and wants, what wounds and dangers they endure with patience, not looking unto the things they suffer, but unto those few days of peace and plenty, which they hope to enjoy in their old age, unto which they know not whether they shall ever attain or no. And how much more then should we endure the troubles and miseries of our momentary warfare, with patience and contentedness, yea with thanksgiving and rejoicing; seeing we are certainly assured, that we shall have everlasting rest, after our few days labors, and most excellent and never ending joy and felicity, after our short sorrows, and temporary miseries?

CHAP. XXVII.

That afflictions in their own nature being evil and the fruits of sin, do not derive unto us all the former blessings and benefits; but as they are sanctified unto us for these ends by the spirit of God.

BY that which hath been said it may appear, that all the afflictions of the faithful proceed out of God's mere love, seeing in these fatherly chastisements, he wholly aimeth at his own glory, and their good; and accordingly, through his infinite wisdom & power doth effectually achieve it, causing many excellent fruits to spring from the tree of the cross, and using our corrections as means to derive unto us many incomparable benefits, both spiritual and worldly, temporal and eternal: But least any man should misapply unto himself these comforts to whom they do not belong, imagining that the sole suffering of afflictions, will entitle him to the goods of God's temporary blessings, and the lands and inheritance of the heavenly Canaan; or that the cross hath some virtue in it self for the working in us, or deriving unto us these precious graces and inestimable benefits: we are to know that these are not the fruits of afflictions in their own nature, but of God's mercy and love, wisdom and power, who by his allruling providence doth order and dispose of them that they may be means for the conferring of this good unto us. For being considered in themselves, they are (as hath been shown) 〈◊〉 the fruits of sin, the evils of punishment, the testimonies of God's wrath, the curses of the law, and the first flashes of hell sire; and therefore these trees being so evil, must needs be in their own nat • re barren of those excellent fruits of God's spiritual graces, and heavenly glory, and fruitful only in malicious thoughts, wicked words, and evil works; but God alone to show the infiniteness of his wisdom, power and love towards us, doth change their nature, turuing these stones into bread, and making them fit to nourish in us all saving graces, which in themselves are more likely to choke and stifle them; that hereby he may show unto us that as in the life of nature, so in the life of grace we do not live by the sole virtue of ordinary means, but by every word that proceedeth out of his mouth; and causeth this birth and fruit of sin to kill the mother who brought it forth, this temporary punishment to become a fatherly chastisement, whereby we are preserved from the everlasting punishment of hell fire; these testimonies of his wrath to become signs of his love and seals of our adoption, and these curses of the law and flashes of hell to become evangelical blessings, and an ordinary and direct way whereby we may travel towards his heavenly kingdom.

But this will better appear if we further consider what fruits afflictions bear in wicked men, when as they follow their kind, and have not their nature by any superior power changed and altered. For if we observe them we shall find, that their miseries and calamities do not at all profit, but exceedingly hurt them; nor make them any whit the better, but rather cause them to become worse and worse: we shall see that when they first fall into them they storm and rage with great impatiency, tormenting themselves more with their own unruly passions, and with their struggling and striving to shake off their yoke, then they are tormented with any sense or smart of the evils which they suffer; and that (looking only unto secondary causes) they are carried with mad fury, and desperate malice against the instruments and means of their miseries, and think of nothing but of mortal revenge, which if they be unable to execute, they keep themselves from bursting with rage by bitter railings, wicked reproaches, and with damnable curses and execrations. Yea when their calamities still continue, and their horns are so shortened that they cannot show their curstnesse, in wrecking their malice vpō the causes of their crosses, they are ready to murmur against the divine providence, & to tax it of injustice, or unmercifulness, because they are punished above their strength, or more then any other, yea above their deserts, and with greater rigor then others who have much more heinously offended; yea they stick not oftentimes in desperate malice to belch out blasphemies and horrible impieties against the sovereign majesty of God himself, and seek to ease themselves of the smart which they suffer, by bursting out into this railing revenge, and by casting out of their black and hellish mouths the poison of asps, unjust accusations and false aspersions, whereby in the depth of their malice they labor to blemish the beauty of the chiefest goodness. Or if their punishments open their eyes to behold their nakedness, and call all their sins to their remembrance; and if with the noise or sense of these heavy judgments, their sleeping consciences are awakened, and begin to accuse and testify against them, that they have not only deserved the miseries which they suffer, but may justly expect the full vials of God's fierce wrath to be poured upon them in this life, and everlasting tortures and hellish torments in the life to come; then are they filled with horror and desperation, crying out with Cain that their smart exceedeth their sin, and that their punishment is greater then they can bear, and then either with him they labor to bring a callum or thick skin over their galled consciences by giving themselves over to all luxurious pleasures and carnal delights, and stop the cry of their inward accusations, with the loud clamour of their sports and merriments, or if their calamities do so hedge them in, that they cannot come at these worldly pastimes, then having no help in themselves, nor hope in God, they flee from him as from an incensed enemy, and either with Saul they resort unto witches and wizards, and seek the devils help for the removal of those punishments which God hath imposed; or being quite forlorn and utterly desperate, they do with Judas become their own hang-men. So that the same fire of afflictions which purifieth the faithful, like gold, from the dross of their corruptions; doth utterly consume the wicked like straw or stubble; the same wind of trouble which purgeth God's good wheat, that it may be fit for his own use, doth blow away reprobate men from his presence upon the face of the earth: The same anuile and hammer of tribulation, which break and bruise in pieces God's elect vessels, that being moulten again they may be framed a new for his use, do make the adamantine hearts of wicked men to become the harder and much more obdurate; the same dosse of misery which is a good antidote and preservative to God's own children, to keep them from falling into the spiritual diseases of sin, is unto ungodly men deadly poison, bringing them to eternal death and utter destruction. The same straight way of affliction and tribulation which leadeth the faithful to the kingdom of heaven, conducteth the faithless to hell and condemnation; and the same bitter potion which keepeth those who have grace in temperance and sobriety, doth make the graceless the more intemperatly to swallow down the intoxicating cups of worldly vanities. So as we may say of them, as the Prophet Jeremiah in another case of the afflicted Church, that they are made drunk with worm-wood, whilst they labor to sweeten their embittered mouths by drinking insatiably of their carnal pleasures. In all which the saying of Solomon is plainly verified, that though a fool (that is a desperate sinner) should be braied in a mortar, yet his foolishness (that is his wickedness) will not depart from him; and that a reproof entereth more into him, that hath understanding, then an hundred stripes into a fool.

And this will manifestly appear by manifold examples; for thus we see that the more Pharaoh was punished, the more his heart was hardened in his rebellion against God; and though to be freed from the sense of present smart, he confessed his sin and craved pardon, desiring also Moses and Aaron to pray for him, yet no sooner was he repriued from God's judgments, but he hardeneth his heart, and banisheth God's servants out of his presence, unto whom he had formerly so humbly sued. So Jeroboam profited nothing by that miraculous judgment of God whereby his hand was dried up, but howsoever for the instant he implored the Prophets prayers for him, and entreated him kindly when it was restored, yet presently he forgetteth this memorable work of God, and returneth as eagerly as before to the practice of his wicked and abominable idolatry. Thus also it is said of Ahaz, that in the time of his tribulation he did yet trespass more against the Lord: for which he is branded with the mark of a desperate sinner, of whom all are to take knowledge ( This is King Ahaz: ) And of the thief upon the cross, that he mocked and railed at the Lord of life, when himself was near unto the pangs of death. Finally the holy Ghost observeth, that the remnant of men in the world, who had hardly escaped out of the common destruction, like brands pulled out of the fire, for all that, repented not of their sins, but continued in their idolatry, murder, sorcery, fornication, and theft: and that others who were tormented in the fiery furnace of God's judgment, whilst they boiled in this great heat, blasphemed the name of God, who had power over those plagues, and repented not to give him glory. And again, that others in like case, did bite their tongues for sorrow; but withal blasphemed the God of heaven because of their pains and sores, and repented not of their works. And these fruits and effects so commonly spring from the plagues and punishments of wicked men, that the devil presumed upon manifold experience, that if the Lord would but try Job with them, he would blaspheme him to his face. And howsoever God's faithful servants, through the blessing of God's holy spirit, do reap from their crosses and calamities far better fruits of grace and glory, (as hath been shown) yet those other fruits of sin and condemnation, do so much exceed in numerous multitude; as the small handful of God's elect are in number exceeded by the wicked and reprobate.

The which cometh to pass because they never look up unto the hand of God striking them, nor unto their sins deserving these punishments, but rather attribute them unto any other cause which is next at hand and subject to the senses, then unto the supreme cause which setteth all the rest a working, and to the defect, disorder or malice of any inferior means, then to their own wickedness and ill-deserving. As for example they usually ascribe all their calamities (instead of the supreme and highest cause) to destiny, chance and fortune, as though they might have lighted upon any other as well as upon them, but that it was their hard hap to come in the way when as blind fortune, having these afflictions in her hand, did by hap-hazard stumble upon them. Sometimes also they attribute them wholly to secondary causes and inferior means, which are more subject to their senses; to the casual concurrence of circumstances, which accidentally meeting together, produced these effects; or to their own oversight, rashness and want of providence, whereby if they had foreseen they might have prevented them. Yea sometimes they ascribe all their miseries to God's ministers and faithful people who live amongst them, affirming like wolves, that it is these lambes of Christ which trouble their waters, as we may see in the example of Pharaoh, who banished Moses and Aaron, out of his presence, as the causes who brought all those plagues upon Egypt, and in Ahab who when the land was grievously punished with a long famine for want of rain, accused not himself and his own sins, but the Prophet Elias, as the troubler of Israel. And thus the heathen persecutors usually accused the Christians as the only causes which brought upon them all their calamities. Yea rather then fail, they will not stick to flander the Gospel, and true religion of Jesus Christ, as the cause of their troubles and miseries, affirming that there was never good world, never such plagues, wars, wants, and penurious scarcity of all things, as have be fallen them since this new learning and religion (as they term it) was preached among them. Or if God's judgments are so fitted both in time and quality to their sins, that they lead them (as it were) by the hand to him that smiteth, yet they profit no whit by these stripes, because they have not the eye of faith, whereby they might behold God as a gracious father lovingly c •• recting them for their amendment, that they may be saved; but look upon him through the glass of the law, with a guilty eye, as upon a severe judge who punisheth them for the satisfying of his justice in their present torments, which do but make way for their everlasting condemnation.

And as wicked men are not bettered by their afflictions in regard of their sins; so neither have they any benefit by them, as they serve to free them from future punishments and everlasting condemnation. Yea contrariwise, as they harden their hearts, and make them more desperate in wicked courses, so consequently they i • rage God's wrath the more, and bring upon them more fearful judgments. For it is usual with God, when he seeth wicked men contemn his lesser punishments, and not apply them to their hearts for their conversion and amendment, to proceed like a wise and righteous judge in the administration of his judgments, & as they multiply their impieties, adding impenitence and hardness of heart to their other sins, so he also multiplieth their plagues, till he hath utterly destroyed them, according to that threatening denounced in the law; If ye will not for these things obey me, then will I punish you seven times more according to your sins. An example whereof we have in Pharaoh, who not relenting when God's hand was upon him, nor repenting of his sins after so many plagues, was at last with his people overwhelmed and drowned, in the red sea. So when Saul profited not by so many admonitions and more gentle punishments, at last he was crushed and quelled under that fearful judgment of being his own executioner, and became merciless to himself in his death who in his life had been cruel unto others. Thus when Jeroboam amended not by the death of his son, nor drying up of his hand; and when Ahab repented not, neither for God's threatenings, nor for the plagues of drought and famine, which were in the land; they were both rooted out with all their posterity, and became fearful examples of God's terrible vengeance. And thus when Sennacherib repented not of his idolatry after the destruction of his army, nor acknowledged the true God in this miraculous judgment, he was overtaken with God's wrath in the very act of his sin, and slain by his own sons, even whilst he was worshipping his idols. Or if the Lord do not lay upon the contemners of his afflictions thief outward and visible punishments he doth certainly inflict upon them inwardly much more fearful judgments, giving them over unto their own sensual lusts, vile affections, and unto a reprobate mind, to commit all manner of sin with greediness, for the further sealing and increasing of their hellish condemnation. For as sure as God is just, so assuredly will be severely punish this outrageous wickedness; if not in this world yet in the world to come. And their everlasting torments shall be much more fearfully increased, because unto their other sins they have added cursed security and hardness of heart, and have contemned God's righteous judgments, growing worse and worse, and more desperate in their wickedness, when as they should have been reclaimed by the feeling of his punishments. In which respect one saith, that all which a man suffers in this life is but a correction if he amend, and double damnation if he be not thereby reformed: for here he suffereth temporal punishments and hereafter he shall suffer those which are eternal. And another willeth the faithful to rejoice in adversity, because if he be righteous he is tried, or amended if he be a sinner. But (saith he) let him mourn in his afflictions who is not bettered and amended with divine chastisements, and let him fear future punishments, who hath contemned God's present correction, which he appointed to be the means of his reformation.

Yea so far are afflictions from conferring any good unto the wicked and reprobate; that sometime they bring no present profit to God's own Church and chosen people. The which cometh to pass either because they do not rightly bear them, or do not labor after they are taken away to be better • d by them. For we receive no good by these crosses and calamities when they take us unprovided and unprepared, either having a small and weak measure of those graces which are required to this conflict or rather le • ting them lie wretchlesly by us, not renewing, surbushing & putting them on before we are assaulted with these spiritual enemies We profit not by them, when, through our negligence, we do not • ooke to the hand that smiteth us, nor consider that all our afflictions are sent, ruled and disposed, by God's wise and gracious providence, but rest in secondary causes, and ascribe all our troubles to inferior means, which are in truth but God's bare instruments, in bringing us into these miseries and calamities; we are not bettered by them, when through our sloth we do not examine our selves, search out our sins, and acknowledge that they are the only cause of all our smart, but still securely sleep in them, ascribing our crosses unto outward accidents, our own negligence the malice of our enemies, or unfaithfulness of our friends; and also when we are wholly intent upon our smart and sense of pain, and never consider of those gracious ends, which the Lord out of his endless love propoundeth unto our chastisements.

And finally, we receive no good by our afflictions when being delivered, we take no pains nor care to be bettered by them; and when we do not labor to make a profitable use of them, to forsake our sins which were the causes of our crosses, and to draw nearer unto God by hearty repentance, more zealously and conscionably serving him in the performance of all holy and Christian duties: but either continue in our sins, or after some slight and short reformation, return again into our former course of wickedness. In all which cases the faithful are so far from receiving the former benefits and blessings by their corrections, that they do for the present but increase their sin, and make their temporary chastisements much more sharp and grievous. In respect of the former the Lord complaineth of his people, that they were not by his chastisements brought unto unfeigned repentance, but rather waxed worse and worse under his corrections, so he crieth out by the Prophet Isaiah: Wherefore should you • ee s • itten anymore, seeing you fall away more and wore: and again; The people turneth not unto him that smiteth them, neither do they seek unto the Lord of hosts. So he complaineth by the Prophet Jeremiah, that he had smitten their children in vain, because they received no correction: namely, in their harts to make an holy use of it, though it was outwardly inflicted upon their bodies. And though they reasoned thus: Will the Lord keep his anger forever? will he reserve it unto the end? Yet having thus spoken, they did still evil more and more. And this the Prophet himself observed and lamented in his prayer to God: O Lord (saith he) are not thine eyes upon the truth, thou hast stricken them, but they have not sorrowed, thou hast consumed them, but they have refused to receive correction, they have made their faces harder thē a stone, & have refused to return. And thus the Lord complaineth by the Prophet Amos, that he had afflicted his people with famine, pestilence, and the sword; yea overthrown them as he overthrew Sodom & Gomorrah, reserving only a remnant, which were as a fire-brand plucked out of the burning, & yet they returned not unto him by unfeigned and renewed repentance. And for the latter it is manifest in the administration of God's judgments towards his children, that if gentler chastisements will not reform them, he will use more sharp discipline, and if they will not be reclaimed with his smarting rods, he will correct them with his stinging whips, and never leave them until he have brought them to some amendment. For so the Lord threateneth in the former places, that because they had not profited by his former corrections, he would increase their calamities, and deal with them so severely, as if they were adversaries & enemies; that he would make the fire of their afflictions hot enough to burn out their dross purely, and take away their tin; that he would bring upon them a fearful destruction, cutting off from Israel head and tail, branch and rush in one day; and that he would cause a Lyon out of the Forest to slay them, and a Wolf of the wilderness to destroy them; that a Leopard should watch over their Cities, and that everyone going out thence should be torn in pieces, because (after all their former afflictions) their trespasses were many, and their rebellions were increased.

And therefore seeing afflictions in their own nature, or by any virtue that is in themselves, do not derive unto us those spiritual graces and heavenly blessings, but contrariwise, through our corruption, are fit means to increase both our sins and punishments; for the attaining unto grace and glory, let us not think it enough to be afflicted in the world; but let us labor withal to make such an holy use of our troubles, (humbling our selves under the mighty hand of God, bewailing our sins whereby we have deserved them, and drawing near unto God by hearty repentance, and an earnest indeauor of serving and pleasing him in holiness and newness of life) that they may be unto us testimonies of his love, and so assure us of all the former benefits. And because afflictions in their own nature derive them not unto us, but as they are sanctified by God's holy spirit, and made fit for these purposes by his alone wisdom, power, and love, therefore let us continually implore by faithful & fervent prayer his gracious assistance, that by his blessing they may be made fit means for the working of his graces in us; and that we may be enabled by his spirit to make such an holy and profitable use of them, that we may be fit to receive them, when as by this means he offereth them unto us.

CHAP. XXVIII.

Consolations taken from the subject place of our afflictions, and from their adjuncts, namely their necessity, profit, brevity and lightness, as also from the assistance of our associates.

ANd thus have I shown the singular consolations which arise from the consideration of the causes and effects of our afflictions▪ now we will proceed unto other arguments of comfort according to our order propounded, the which arise either from the subject or adjuncts of our crosses and calamities. The subject place of all our troubles is this world and vale of tears, which is purposely appointed of God to be a place wherein all his Saints and faithful servants shall be subject to many tribulations and miseries; that being by them purged and refined, tried and approved, they may after this life be admitted into those pure and holy habitations into which no unclean thing can enter; and receive that crown and garland of everlasting happiness, with which the Lord hath promised to adorn and honor his own gifts and graces wheresoever he findeth them. So our Savior telleth us that howsoever in him we shall have peace, yet in this world we shall have affliction; and that whilst we continue here we shall weep and lament, and the world shall rejoice, that we shall sorrow, but our sorrow shall be turned into joy: and finally, that here we shall pass our time, like a woman in the pains of childbirth, but in the kingdom of heaven our joy shall be so great, because we are acknowledged of God, as his children, and heirs of glory and happiness, that we shall quite forget our former miseries, as a woman forgetteth hir sorrows in childbearing for joy that a man is borne into the world. Let us not then expect in this world our glory and gladness, our pleasures and delights, seeing the Lord hath appointed it to be a place of misery, and mourning; let us not in this showry seed-time of sorrow and tears think to reap the harvest of joy and consolation; nor to take our ease and repose in this valley of affliction, which can only be enjoyed in God's heavenly mountain. Here we must shed those tears which there must be dried up: here is the house of mourning, and there is the palace of joy and rejoicing; here is the place of prayer, which is most fervent when it floweth from an afflicted spirit; there is the place of praises which are most cheerful when our happiness is not distasted with any heaviness. Finally, here must the Christians life be spent in doing good and suffering evil, and there we must look to have our good works rewarded, and our sufferings recompensed. And therefore let our worldly sorrow work in us spiritual rejoicing, seeing these pangues and throws of grief will bring forth the fruit of heavenly pleasure and rejoicing. Let us not here expect fair weather and the sun-shine of our comfort; for a dry seed-time, will bring but a barren harvest; but let these tears of worldly sorrow, cause tears of spiritual joy, because they are now seasonable, and do but water our hopes, and make our harvest of happiness much more plentiful. Finally, let us now mourn, if there be unto us no cause of mourning; and rejoice if we can find in this world no matter of rejoicing; because they which laugh here shall forever weep, and they that mourn here shall have their sorrow turned into joy.

Now is the time, and this is the place of our trial and temptation, and we must like pure gold be proved before we can be approved, and first pass the fiery furnace, before we can be admitted into God's treasury: we must like iewils and precious diamonds here endure the hammer and anuill, that hereafter we may be reserved in God's heavenly cabinet: We must here be probationers in God's school, that after examination we may be admitted into that happy society of Saints and Angels. And (as one saith) it is a sign, not of an upright, but of a perverse mind, to desire glory, before we have exercised and shown our virtue; and to covet the garland, before we have overcome in wrestling: which glory, being undeserved, where there is no virtue, is preposterously affected, and dangerously attained. Now is the time of our preparation, when as we must be washed, trimmed and dressed, that we may be fit to meet our bride-groome; and after this life shall be the solemnizing of our marriage; and therefore we must not here expect our solace, and delight; but hereafter when we shall have the fruition of our husband, and those heavenly habitations which he hath prepared for us. Here we must be purged from our chaff of corruption, that like pure grain we may be laid up in garners of blessedness; and therefore we must not now look for rest and far weather: but to be tossed and turmoiled with the wind and fan▪ Now is not the time of feasting and pampering our selves with carnal pleasures, but of fasting and mourning, seeing our bride-groome is absent from us▪ but then are we to expect these revels and delights, when he cometh again to solemnize our nuptials. And those (as one faith) who here fat themselves with worldly: fullness, do but fit themselves for the slaughter, and prepare a more dainty banquet for the crawling worms. This world is the Theater which is appointed for the exercise of masteries; and therefor we must not here look for ease and pleasure, seeing none obtain the prize of blessedness, but those who have so runned, wrestled and contended, that they have also obtained the victory: