Consolations for the Afflicted

CHAP. XXIX.

That we may receive much comfort, by comparing our lesser and lighter afflictions, with those greater and heavier which God's dearest saints have felt and suffered.

ANd thus have I shown what arguments of consolation do arise from our afflictions, being simply considered in themselves with relation to their causes, effects, subject, and adjuncts: now we are, according to our order, to entreat of those comforts, which arise from them as they are compared with the afflictions of others, or with those heavenly and everlasting joys, which these short and light afflictions do cause unto us. Concerning the former, we may receive much consolation, if we compare our crosses, either with the greater afflictions which God's dearest children have suffered before us; or with those miseries and punishments which are inflicted upon the wicked both in this life and in the life to come. And for the first, if we look into the book of God we shall find, that it hath been the porti • n of all the faithful, to endure in this world miseries and afflictions; and that they have not only sipped and tasted of this bitter cup, but as they have exceeded in grace, so they have drunk a far deeper draught then we, in this unpleasant potion. For to begin with our great grand-father Adam, what miseries did he endure in his whole life, partly through the remembrance of his lost happiness, and partly through the pressure and vexation of present afflictions. For he, who formerly passed his time in pleasure and delight, and abounded so in God's blessings that he wanted nothing which his heart could desire, must now labor in a new plantation for the furnishing whereof all things were to be invented, and all necessaries to be provided; now the earth which formerly brought forth all good fruits of it own accord, being for his sin subject to the curse, bringeth forth nothing but briars and thorns, unless it were tilled and manured with his toilsome labor; now he who formerly lived at ease, if he will have his penury relieved, and obtain necessaries for the sustaining of his life, must buy them with his sweat, spend part of his bodily substance, that he may nourish the rest, and waste his strength that he may preserve it. Now he who needed nothing, needeth all things, and hath nobody to comfort him in his miseries, but she that caused them; none to help him in his wants but she who helped him to fall into them. He is indeed Emperor of the world, but he hath no subjects to obey him; he is Lord of all, but he hath no servants, no not for the basest offices. If he will cat the fruits of the earth, he must be his own husbandman, his own purueier. If he will have clothes, he must be his own tailor, and make them before he can wear them; if he will have a lodging, to keep him from the brute beasts and the violence of the weather, there is no man to build it unless he will be his own carpenter and tent-maker, and in a word if he will have the pleasure of any earthly necessary, he must first endure the pains of getting and procuring it. Yea afterwards when he expected the comfort of society, and hoped to have all his other miseries sweetened with the pleasure of his posterity, his honey is turned into gall, and there, as he thought to have found his chief contentment, he findeth his greatest crosses and calamities. For his dearest son Abel is cruelly murdered, and his other son Cain the first borne like a butcher or hangman imbrueth his hands in his innocent blood. And so by the death of the one he is deprived of his comfort, and by the life of the other he endured a greater cross: For he seeth him a vagabond, a reprobate, an enemy to himself, and the whole Church of God, and whilst he lived, dead in his sin, obnoxious to God's wrath, and as it were all ready adjudged to eternal condemnation. Now what a grief was this to consider that his first fruits should offer himself to the devil, that the heir of the world, should be the son of perdition, and the first that should hansell the fire of hell. But above all these worldly crosses he was pressed with the burden of his own sin, which was the cause that brought all the rest upon him, and the very sting that made all his pains truly painful, and all his other miseries out of measure miserable. For he who was holy and righteous according to God's image, now looking into the glass of the law of nature, seeth himself made by himself most ugly and deformed; he seeth himself spoiled of the inestimable treasurs of God's gifts and graces, and that himself was the thief who had thus robbed him. He seeth nothing in him but the guiltiness and filthiness of sin, ignorance in the place of knowledge, perverseness instead of obedience, & hatred of God instead of love. And one while he is filled with grief whilst he considereth his loss, and another while with anger against himself as being the cause of all his misery. Wheresoever he looketh he findeth cause of lamentation; but yet when he is about to complain on those who have brought him into these miseries, his own conscience apprehendeth himself as the malefactor, and he hath nothing to cry out on but his own sin. The like afflictions were that part of his posterity, which fered God, subject unto; for in that short story of righteous Abel, who was his true heir in virtue and godliness, there is only mention of his birth, sacrifice and slaughter, his serving of God giving the occasion unto his wicked brother to resolve upon and execute that bloody design. So whilst the posterity of Cain • flourished in the world, built cities, invented music and spent their time in carnal pleasures; Sheth and his progeny were obnoxious to their tyranny, and oppression, being innocent lambes among ravenous and cruel wolves. Thus also Noah the preacher of righteousness had his life made bitter unto him with many and grievous afflictions; for what great pains did he take in building the ark? unto what scoffs and scorns, mocks and stouts was he subject, when as the wicked of those times did see him to undertake (in their opinion) such a fruitless task and useless labor? with what sorrow was he oppressed when he saw his ministry contemned and unprofitable to his hearers, and when afterwards he beheld God's goodly workmanship defaced, the creatures destroyed, all mankind, and among the rest his friends, kindred and acquaintance drowned and overwhelmed in that universal deluge? what a close and noisome prison was the Ark unto him, for the space of ten months together, when as being constrained to lodge amongst so many brute and filthy beasts, he could not choose but be almost choked and stifled with their filth, excrements, and stinking savors? And to say nothing of those innumerable miseries which he must needs endure in the new plantation and rennouation of the world, what a corrasiue must it needs be unto his heart, to be scorned by his own son, when as he considered that his sin gave occasion unto it? what a torment was it to his mind to think that amongst all men three only besides himself, had escaped the flood, and that now one of them was drowned in a flood of wickedness, which would carry him dead in sin unto the sea of endless perdition?

After the flood we see Abraham the father of the faithful subject to the like or greater afflictions. For by God's commandment he is enjoined to leave his own country, his friends, kindred and acquaintance, which are as dear unto a man as his life, and to spend his days in a voluntary banishment, in a strange land, among a barbarous nation, who were gross idolaters, and polluted with all manner of abominable wickedness, where every day his soul was vexed with their gross impieties, the sight whereof was as grievous as death it self. The which country, though it were promised unto him as the reward of his faith and obedience, yet in respect of fruition, he was for the present but a titular king only, without land or subject, having not so much as a foot of his inheritance in present possession. Neither doth it give unto him any great comfort in the full assurance of future fruition, seeing he found such security and penury in it, that he was fain to leave it for want of bread, and to flee into Egypt to seek relief. And being come thither he is constrained (through the wickedness of the people) for the safeguard of his life to suffer his dear Sara to be taken from him, which could not be much less grievous unto him, then the separation of his soul and body, and to redeem his life from famishment by prostituting his beloved wife to be defiled by awicked infidel. Out of which dangers he was through God's gracious providence no sooner escaped, and again returned to his own home, but there fell out such implacable contentions, between his, and Lots servants, that he hath no means to preserve peace and love berweene them, but by parting with his dear nephew, who was then in the place of a son unto him, and the chief stay and comfort of his life, confining himself unto that part of the country which he refused, though by a donation from God he was Lord of all. Upon which parting he presently heareth of the overthrow and captivity of his beloved kinsman, and is constrained to redeem his life, and liberty with the hazard of his own. Afterwards God maketh a gracious promise unto him of a numerous posterity, and that in his seed both himself and all the nations of the earth should be blessed, when as yet he had no child, which promise was so long deferred until in natural reason it seemed impossible to be performed, by reason of Sarah's barrenness, and therefore believing the thing promised, but staggering in the manner how it was to be accomplished, he hearkeneth unto his wife, persuading him, that seeing there was no hope of issue by her, he would take unto him Hagar his maid, that out of her might spring this numerous posterity. By whom he no sooner had a son▪ but all his comfort is crossed through their bitter contentions, which could no otherwise be pacified but by granting an over-ruling power unto Sarah, which she excercised with such rigor, that his late espoused wife and only son as yet unborn forsake him and flee away: upon her return he is afflicted with care and fear over his nephew Lot, laboring for his preservation out of the common destruction of Sodom • and Gomorrah; and soon after he is constrained to leave his habitation, and to dwell as a stranger in the land of Gerar, where the second time his beloved Sarah is taken from him, and in great danger to be defiled by Abimelech, the King of the country. At last Isaac is borne unto him, of which joy, least he should surfeit, it is embittered with an unexpected accident; for the son of the bondwoman scoffeth and scorneth at the child of promise, which being discerned by Sarah, he is fain to give her satisfaction by sending Hagar and his young son Ishmael wh • m he dearly loved, into perpetual banishment. An • now when after this loss he had no comfort left but us dear Isaac, he is by God's commandment enjoyed to forgo him also; and that not by natural • icknesse, or through the rage of enemies which ha • • eene grievous had it been no more; but which w • most intolerable, he himself, the father of the fair • ull and the forwardest professor of God's true rel •• ion, must in the sight of the Gentiles and infidels▪ • oe an act in outward appearance abominable and execrable. For he must take his own son, his only son, his son Isaac, whom he loved, in whom all the promises of life and salvation were made, to be fulfilled in that seed which should come of him; and after three days deliberation upon the matter, he must take the life of his life and comfort of his soul, and with his own hands (like a cruel butcher) cut his throat, and (least there should any relique remain of him to comfort him with any hope of his restoring) he must offer him in sacrifice, and see him with his own eyes consumed to ashes? By all which it appeareth that God did set forth this holy Patriarch as a president of human misery, to teach us, that seeing he thus dealt with Abraham the father of the faithful whom he so much loved and esteemed, we, who profess our selves his children, should not expect any privilege whereby we should be exempted from drinking of this cup.

Neither in truth had his posterity, being children of promise, as well as his children after the flesh, any prerogative or exemption from bearing the cross; only it may be that as their faith was lesser, so their burden was lighter, being fitted by God according to their strength. For to go no further; who seeth not, that as Isaac was his heir in respect of the promises, so also in respect of miseries and afflictions. In his child-hood he was abus • d, mocked, and (as the Apostle saith) persecuted by Ism •• l the son of the bondwoman; after his marriage he was like his father enforced through dearth and famine, to lee for relief into the land of the Philistines, for the preserua • ion of his life; where he was fain for fear of incurring d •• ger for his wives sake, to put in practice his fathers policy and to call her his sister. And the more that God blessed hi • the more he was envied by the Philistines, insomuch a when he had by his great labor digged diverse welles, the • for spite either filled them up, or forcibly took them from him, not suffering him to drink of that water which he had dearly purchased with his pains and sweat. He was also like his father long afflicted with the barrenness of his wife, and no sooner, at his earnest prayer, had she conceived two children in her womb, but (after a monstrous manner) they strive the one with the other in their mothers belly, in which contentions they continued long after they were borne. He saw his first-borne rejected of God, and him cast off, whom he had chosen and most dearly loved; He beholdeth this his reprobation sealed by his profane contemning of the birth right, and in his wicked choice of wives against his fathers will from among the cursed nations, who were through their impiety a continual grief of mind to Isaac and Rebekah. Finally, God crosseth his will in making him unwittingly to give the blessing unto his less-loved, yet best-deserving son Jacob; and then heareth that Esau doth impiously thirst after his blood and threateneth his death, whereby he and his wife are enforced to send him away like a banished man from his fathers house for the space of twenty years, all which time they had just cause to bewail no less his absence then his brothers presence; the one spoiling them of their comfort, the other every day ministering new matter of grief and mourning.

The like and greater miseries was the Patriarch Jacob subject unto, in the whole course of his life. For even in his mothers womb his brother striveth with him; and no sooner had he received God's blessing by the hands of his father (which also he obtained with great difficulty and danger) but presently his brother hateth him and resolveth on his murder: whose cruelty he could no otherwise avoid, then by leaving his father and mother with all the means of his in intenance and preferment in their family, and by living like an exile a great part of his age in a strange country; where he endured a long and hard servitude under an idolatrous▪ churlish and deceitful master; by whom he was deluded in his wife for whom he served, and defrauded of his deserved wages. And instead of comfort at home to sustain him in these sorrows, he is vexed with the disagreement, aemulations, and chiding of his wives, whilst they contended who should have the greatest interest in his love. Being to return to his fathers house, he is fain to steal away from Laban, and to depart from his Step-father, of whom he had so well deserved, like one that fled from an enemy, of which no sooner is notice taken but presently he is pursued like a runaway rebuked like a slave, and ransaked like a thief. Being escaped the jaws of this greedy Wolf, he is ready to fall into the paws of a raging Lion: for his brother Esau who had formerly threatened his death cometh against him with four hundred men, whose cruelty not knowing how to resist or avoid, he is exceedingly perplexed with terror and fear, and after much care and distraction of mind, he is fain in the most abject manner to prostrate and humble himself before him, for the pacifying of his wrath. Afterwards his most dear wife Rachel dieth in her travel, and Joseph the comfort of his old age is taken from him, and as he supposed, devoured with wild beasts, which error and false conceit brought unto him as true and bitter sorrow as if indeed he had been destroyed; for refusing all comfort he professeth that he would go mourning to his grave. Unto which afflictions we may add the ravishing of his only daughter, the bloody and unjust revenge taken by his sons Simeon and Levi upon Shechem Hamor and the whole City, who were innocent of the fault, getting their opportunity of perpetrating this wickedness, by abusing and profaning God's holy Sacrament: the defiling of his Concubine by his firstborn Reuben: the incest of Judah; the dearth and famine which pinched him and his whole family, and whilst he used means to provide bread to preserve them from famishment, he was much more vexed with the trouble of his sons, the imprisonment of Simeon, and above all the rest with the constrained departure of his dearly loved Benjamin. By all which it appeareth that he had just cause to profess (as he did unto Pharaoh ) that the days of his pilgrimage were but few and evil, seeing he begun and continued his life in the suffering of such grievous and innumerable miseries.

Thus Moses, whom God so dearly loved and entertained into the nearest familiarity, talking with him as one man talketh with another face to face, was notwithstanding continually exercised with grievous afflictions. For at his very birth he hardly escapeth death according to the cruel decree of wicked Pharaoh. Three months together he was in danger to be butchered, if he were discovered. And then he is exposed and laid out by his parents, who for fear of their own lives durst preserve his no longer. And though in his childhood and youth he were nourished by Pharaohs daughter and so enjoyed for a time the pleasures of Egypt; yet when he came to mature age, he refuseth to be called her son, and abandoning all his worldly preferments, he chooseth rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. For he seeketh to right the wrongs of his oppressed brethren; and slayeth an Egyptian who did him injury. Which being discovered he is fain for the safeguard of his life to fly into the land of Madian, where he lived as a stranger, and for the sustaining of his life was contented to submit himself unto the base condition of an hired servant. Afterwards at God's appointment he returneth into Egypt, upon a dangerous and difficult ambassage, and runneth himself into many perils, whilst he laboreth for the delivery of his people out of their captivity. For not only Pharaoh and all the Egyptians become his enemies, but even his own nation, for whose freedom he labored, when contrary to their expectation they were for the present more grievously oppressed, are much incensed, and in bitterness of soul murmur and cry out against him. And after their deliverance with what afflictions and troubles was he continually vexed? For no sooner was he come to the red sea, but they begin a fresh to murmur and repine against him and thus upon all occasions afterwards they fall into the like grudging and unjust complaining, of which his own brother and sister were not innocent, but together with the rest they vex him with their murmurings. He is continually toiled in judging their causes and in taking up their suits and contentions; he is vexed with their stiffeneckednesse and froward conversation; he is exceedingly grieved with their apostasy and odious idolatry; he sorroweth their slaughters and lamenteth those manifold plagues, which by their grievous sins they brought upon them; and whereas he had no worldly comfort to cheer him in suffering all these afflictions, but the remembrance of the land of promise, the fruition whereof he long expected, he is at last cut off from this hope, and heareth God's definitive sentence pass upon him, that he should die in the wilderness▪ and never enter into the promised land.

So holy Job, though he were the iustest man that lived upon earth, and above all others in his time most highly advanced in God's favor, yet did he endure so manifold and grievous afflictions (as the spoiling of his goods, the death of his sons and servants, the outward torments of boils and botches, and the inward terrors of an afflicted mind; the scorns of the wicked, the hard censures of the godly, the temptations of his wife, and the unkind usage of his friends, who in his chiefest misery and perplexity applied to his troubled mind corrasiues instead of comfors, tthat in these respects he was thought the fittest man to be propounded by the holy Ghost as a pattern of patience. And thus David though he were a man according to God's own heart, yet passed all his days in trouble and misery; and that not only before he came to sit on the throne, when as he was continually persecuted by Saul, and every day within an inch of death, forsaken of his faithless friends, who stood bound unto him in many benefits, slandered and traduced by his cruel enemies, and robbed and spoiled of his goods and wives, who were carried away captive by merciless infidels. But also after he was crowned king, he endured so much more grievous crosses and calamities, as those were nearer unto him who were the authors of them. For to say nothing of his wars, both civil with the house of Saul, and foreign with the enemies of his people; nor of the conspiracies and treasons of his own subjects, who did rise against him, and the fearful plague wherein he lost 70000. of his people, how much more grievously was he afflicted in his own posterity? for Amnon his own son defileth, yea rauisheth Tamar his own daughter. And wicked Absalom in cruel revenge becometh his murderer: For which bloody crime David taking upon him to pardon him though he were by God adjudged to death, he doth afterwards conspire and rebel against him, he driveth him out of his kingdom, he defileth his concubines and bringeth him into most desperate extremities. And finally when by his death David was freed out of these dangers and miseries, the means of his deliverance was more grievous unto him then all the former evils which he endured. For with such unbridled love did he affect this ungracious son, that he layeth his death to heart more then all other his affliction, so that like a man oppressed with the weight of sorrow, he seeketh ease by venting his grief in that pitiful lamentation. O my son Absalom, my son, my son Absalom would God I had died for thee; O Absalom, my son, my son. Unto whom I might add all the Prophets and holy men of God who (as our savior witnesseth) were persecuted of their and God's enemies, and through their means and malice, afflicted in their whole lives with innumerable and most grievous crosses and calamities. For, as the Apostle witnesseth, they were racked and tried by mockings and scourgings, bonds and prisonment; they were stoned, hewn asunder, tempted and slain with the sword, they wandered up and down in sheep's skins, and in goats skins, heing destitute afflicted and tormented; they wandered in wildernesses, and mountains; and dens and caves of the earth; and that not for any faults or demerits of their own, for they were so excellent in virtue and holiness, that as he there testifieth, the world was not worthy of them.

The like also may be said of the holy Saints, Apostles and Martyrs of Jesus Christ under the New Testament, who though they were above all other advanced in God's favor▪ yet were they above all other vexed and tormented with afflictions and persecutions. For to begin with John the Baptist, the forerunner of Christ, the friend of the bridegroom, & the greatest of all the Prophets; we find that after an austere and afflicted life, he was for reproving Herod for his sin of incest wrongfully imprisoned, and afterwards at the suit of a dancing damsel without any course of law unjustly beheaded. And of the same cup all the Apostles and Disciples of Christ tasted after him; for besides all the miseries and afflictions which they endured in their lives, as want and penury, travel and weariness, infamy and reproaches, slanders and unjust censures, mockings and scornings, imprisonment and scorgings, all the twelve Apostles were put to violent deaths, John only excepted, who being miraculously preserved in the caldron of boiling oil, was afterward by the tyrant banished into the ile Patmos. But most grievous and manifold were the afflictions of the Apostle Paul above all the rest, being a vessel of mercy, purposely chosen of God to carry his name before the Gentiles, and the children of Israel, and to suffer many things for his names sake. For thus he describeth his own miseries and calamities; I think (saith he) that God hath set forth us the last Apostles, as men appointed to death: for we are made a gazing-stock to the world, and to Angels and to men: We are fools for Christ's sake, weak and despised. Unto this hour we both hunger and thirst and are naked, and are buffeted, and have no certain dwelling place; and labor, working with our hands: we are reviled, and yet we bless, we are persecuted, and suffer it: We are evil spoken of, and we pray: we are made as the filth of the world, the ofscowring of all things unto this time. So in another place he saith; We are afflicted on every side, yet are we not in distress; in poverty, but not overcome of poverty. We are persecuted but not forsaken, cast down, but we perish not; everywhere we bear about in our body the dying of the Lord Jesus, that the life of Jesus might be made manifest in our bodies. And again, In all things we approve our selves as the Ministers of God; in much patience, in afflictions, in necessities, in distresses; In stripes, in prisons, in tumults, in labors, by watchings, by fastings, &c. And comparing his sufferings with those which were borne by the rest of the Apostles, he saith, that he was in labors more abundant, in stripes above measure, in prison more plenteously; in death oft: of the Jews five times received I forty stripes save one; I was thrice beaten with rods, I was once stoned; I suffered thrice ship-wrack, night and day have I been in the deep of the sea. In iorneying I was often, in perils of waters, in perils of robbers, in perils of mine own nation, in perils among the Gentiles, in perils in the City, in perils in the Wilderness, in perils in the sea, in perils among false brethren. In weariness and painfulness, in watching often, in hunger and thirst, in fastings often, in cold and in nakedness. Besides the things which were outward, I am cumbered daily and have the care of all th • churches. Who is weak, and I am not weak? Who is offended, and I burn not? Unto which outward vexations of his body, and inward cares and distractions in his mind, we may add his spiritual afflictions, as the fight between the flesh and the spirit, and the buffetings of Satan, which were incomparably greater then all the rest, for whereas out of the strength of his saith and patience he rejoiced, yea even boasted himself in his other tribulations; by these he is much humbled and cast down in the sight of his corruptions, forced to cry out in perplexity of spirit; wretched man that I am, who shall deliver me from this body of death; and driven unto God in frequent and fervent prayer, that he might be freed from these temptations.

Neither is this the state and condition only of some few particular men, but even of the whole Church militant here on earth, which is continually subject to the injuries and oppressions of wicked worldlings, which live with it and about it, in regard whereof God calleth it a worm (fear not thou worm Jacob) because it is easily trodden under foot, and is notable in it self to make resistance. And making a description of the Church, whereby it might be discerned from a • l other people, he styleth it with these properties: O thou afflicted and tossed with tempest, that hast no comfort. In which regard the Apostle saith, that the Thessalonians became followers of the Churches of God, because they had suffered the same things. And this manifestly appeareth in the example of the Church of Israel, which from the first to the last was afflicted above all other Nations. For what a miserable captivity did they endure three or four hundred years in the land of Egypt, whilst the wicked Egyptians as their Lord's and Masters flowrished in the world, and reigned and ruled over them? What miseries and afflictions did they endure in the wilderness fourety years together, as hunger, thirst, stinging and burning Serpents, and grievous plagues, till all of them that came out of the land of Egypt saving Caleb and Joshua were utterly destroyed? And after that by so great wars and troubles they were settled in the land of Canaan, how often were they in the time of the Judges vanquished and made tributaries and slaves to their cruel enemies? What a miserable captivity did they endure in Babylon seventy years together? And what oppressions and persecutions did they suffer under Antiochus, and afterwards under the Herod's, for many years? so that the life of that whole state was but a continual conflict with troubles and calamities, saving that the Lord, now and then, gave unto them some little breathing time, whereby they renewed their strength against the next combat and encounter. The which their lamentable condition, we may see notably described in the book of the Judges, and Kings, in the 44. 79. and 139. Psalms, in the Lamentations of Jeremiah and many other places of the Old Testament, unto which for brevity sake I refer the reader. And the like, yea much more miserable and afflicted was the condition of the Church after the ascension of Jesus Christ, not only by reason of those persecutions raised against it by the malicious Jews, but also those much more cruel and bloody persecutions under the heathenish Emperors, wherein many thousands of the godly Christians were murdered and massacred, and that not by ordinary deaths, but by the most exquisite tortures and torments which wit assisted with malice could invent.

By all which it appeareth that afflictions and tribulations in this world are the portion allotted both to the whole Church in general, and to all the special members, even every particular faithful man; and that the more near and deer they have been unto God, and the more that they were enriched with excellent virtues and saving graces, the greater share and measure of crosses and miseries hath been inflicted upon them. The which needeth not to seem strange unto any, seeing these works of God in the administration of his judgments are so consonant and agreeable with his word, which showeth that all God's saints and servants are continually subject to these crosses and afflictions. For so our Savior saith, that whosoever will be his Disciples they must take up their cross daily and follow him: that all his faithful ones shall weep and lament, when as the world shall laugh and rejoice; and that as many as he loveth he doth rebuke and chasten. And his holy Apostle telleth us, that all who will live godly in Christ Jesus shall suffer persecution: That whom God loveth he chasteneth, and scourgeth (not some but) every son whom he receiveth; and therefore that if we be without correction, whereof all are partakers, then are we bastards and not sons. And finally, that afflictions are the Kings road and high-way, by which we must travel unto the kingdom of heaven, if ever we purpose to come thither. And so the Apostle Peter comforting and strengthening the faithful unto whom he writeth in their temptations, telleth them that their estate was common with them unto all God's children, and that the same afflictions which they suffered were also accomplished in the rest of their brethren which are in the world. In which regard the son of Syrah, admonisheth us, that if we resolve to serve the Lord we should also prepare our souls to endure temptations. Yea not only are the Saints of God continually exercised with their own afflictions, but they also communicate with the rest of the faithful in their crosses and calamities, as being members of the same body; so as though it could be imagined that they had no troubles or miseries of their own, yet is their life much afflicted, by compassionating others in their afflictions, & partaking in their griefs. And both these are cōprised together by the Apostle where he saith, that the Hebrews endured great afflictions, partly whilst they were made a gazing stock both by reproaches and tribulations, and partly while they became companions of them which were so tossed to and fro. For both ye sorrowed with me for my bonds & suffered with joy the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring substance. Unto which duty every Christian is bound not only by virtue of their union with Christ, and of one of them with another as fellow members, but by an express commandment from God by his holy Apostle; Remember them that are in bonds, as though ye were bound with them, and them that are in affliction, as if you were afflicted in the body. And again, Rejoice with them that rejoice, and weep with them that weep, be of like affection one towards another.

Seeing therefore crosses and afflictions have from the very beginning of the world to this day been the lot and portion of all God's saints, let this be our comfort, that we have such and so many copartners of our griefs, for it is better to hold our communion with them, though we be fellows also in their miseries, then being severed from them to enjoy all manner of worldly prosperity, It is better to accompany them in the foul and afflicted way which leadeth to God's kingdom, it being the only known passage towards this heavenly city; then to go alone in an uncouth way which hath not been beaten and tracted by others of our godly brethren who have gone before us, though it be never so pleasing and delightful. If travailing towards a town we were assured by some man of credit that we should go unto it by narrow and filthy lanes, and that by no other means we could come to the end of our journey, then by travailing through them, we would not rejoice, if in our passage we found only flowrie sweet meadows and a fair and champion country, because we would conclude that because it was so contrary to our friends description, it could not be the right way which would bring us to the city: but Christ hath ascertained us, that it is a narrow, foul and afflicted way that leadeth us to the new Jerusalem; and by the Scriptures we are assured that God's dearest saints and servants have traveled by this way towards this heavenly city; so that we have no cause to be dismayed if we find our passage such as Christ hath described it, and the Saints have formerly tracted before us, but rather we should have just cause to doubt and fear, if we found it fair and pleasant, least we were not in the right way that leadeth to blessedness. For we are not better, yea we are many degrees worser then the holy Patriarchs, Prophets and Apostles and why then should we expect to have this privilege above them, that whereas they by many afflictions entered into the kingdom of God, we should hope to come thither by the fair broad way of worldly prosperity? Yea rather let us with patience travail in that way which they have beaten before us; let us rejoice & be glad if in our passage we may see the print of their footsteppes, though it be in the mire and clay of trouble and affliction; seeing it is the greatest comfort and assurance of attaining unto happiness, when we have such companions in our journey, or rather such precedents to lead us the way. Let us not think much to put our sholders under that burden which is borne by all, seeing it is not likely that we should sink under it, when as we have so many assistants and copartners. Let it be our comfort that in our afflicted estate we be carried with the motion of the universe, and have all the whole Church either going before, accompanying, or following after us. And let us not take it ill if we sustain that which is suffered by all: neither let us falsely complain that our burden is heavier then other men's; seeing if we compare our afflictions with those which have been formerly suffered by the Patriarchs, Apostles and Saints of God, their weight will appear to be but a few ounces, to their many pounds; and if now (according to Socrates conceit) all the faithful should agree together to cast all their crosses and miseries into one heap, to the end that there might out of the whole be an equal part shared to everyone, the most of those who came thither whining and complaining, would rather take again their own burden which they brought, and go their way, then yield to have a share in that proportionable division. Finally let us not only look to those afflictions which other of God's Saints have suffered before us, but consider with what comfort and patience, yea with what thanksgiving and rejoicing they have sustained and endured them; & so shall we plainly see that our murmuring and repining proceedeth not from the w • ight of these crosses, seeing they have borne far heavier with comfort and contentment, but from our own impotency and impatiency of bearing the lightest burden. For as all meats and drinks seem bitter, clammy and distasteful to him who is sick of a burning fever; but yet when he seeth those who are in health to feed hungerly and with a good stomach on such things as his appetite lotheth and abhorreth, then in his reason and discretion he imputeth not the vnsauorinesse to the meat and drink, but to the nature of his disease and his own distemper: so when we behold other of God's Saints bearing far greater afflictions then those which we suffer with comfort and rejoicing, we will no more complain of our intolerable burden, but of our own impotency and impatiency which more vex us then our load.

But here the afflicted sinner may object, that this comparing of the crosses and calamities of the Patriarchs and Apostles with those which he suffereth can bring unto him no patience or comfort, because they were holy men of God, who suffered in their innocence, for their trial, and the manifestation of God's graces in them; and therefore no marvel if they bore their crosses with joy and thanksgiving; whereas they being grievous sinners are afflicted for their transgressions, and besides do show many corruptions and much wickedness whilst the hand of God lieth heavy upon them: To which I answer, that the fire of affliction serveth not only to try and prove us, but also to refine and purify us; neither are our crosses and calamities only exercises for those which are strong and in health, but also physic to purge those of the corrupt humors of sin, who are spiritually sick; and therefore we may well bear them with patience and comfort, if they either find us purified and so only try us, or make us more pure by burning away our dross; if either they exercise our graces, that they may be increased and we preserved in our spiritual health; or purge away the corruptions of sin that our souls may be recovered out of their dangerous diseases: If either they find us in the way of righteousness and keep us in it, or going astray in the by-ways of sinnne, do reduce us into a right course, making us more careful in the use of all good means for the mortifying of our corruptions, and the renewing of us unto holiness and newness of life. Besides we are to know that howsoever those Saints and servants of God were holy and righteous, yet had they the relics of sin and the corruption of nature remaining in them, as well as we, although not in so great a measure and degree; and that they also shown many infirmities and corruptions in their afflictions both by impatiency in bearing them, and in using unlawful means to be freed from them, as it may easily appear to those who are but a little conversant in the holy scriptures. And therefore if being like unto them in afflictions, we be also like, yea superior unto them in sin, frailty and human weakness; this should not dismay and discourage us, if with them we see our corruptions, dislike, bewail and labor against them, using the means whereby they may be mortified and subdued. Yea rather the more we exceed them in these spiritual diseases, the more we abound in the dross of sin, the more should be our patience in using the medicines which God hath prescribed for the curing of our dangerous sickness; the greater should be our joy and rejoicing, when as God purgeth and purifieth us in this furnace of afflictions, from so much dross and rust of sin and corruption, even as he hath more cause of rejoicing, who is cured of the plague, and healed of griesly wounds and deep festered sores, then another who is recovered of a gentle ague, or hath his finger c • red of a little cut.

CHAP. XXX.

That we may receive much comfort by comparing our light and small afflictions with those grievous and intolerable punishments which Christ suffered for us.

ANd thus may we comfort our selves by comparing our lesser and lighter crosses and afflictions with those greater and heavier which the dearest Saints and servants of God have formerly suffered: but much more may we strengthen our patience and replenish our hearts with consolation, yea with spiritual joy and rejoicing, if we compare our miseries and tribulations, with those greater afflictions and calamities which were sustained by Jesus Christ our Lord and King; in respect of whose sufferings we may truly say, that our greatest crosses are but small sparks of that fiery furnace into which he was cast; and but a few after-drops of that cruel tempest and storm of God's wrath, which with full violence did beat upon him. For as he never (that we know of) laughed in the world; so never did the world so much as smile upon him; unless it were with some false favor to make ensuing disgraces and injuries more grievous and intolerable: yea contrariwise from the day of his birth to the day of his death, it pursued him with deadly malice, and heaped upon him miseries and indignities. For though this rod and graff springing from the stock of Jesse, were glorious in his rest, as the Prophet speaketh, when he was come to the top of his perfection, covering and shadowing all the Gentiles under his patronage and protection, as the Apostle expoundeth it; yet (as else-where the same Prophet saith) he was in his first growth, as a branch springing from a root in a dry and barren ground, having in him neither form nor beauty, so that those who should behold him, would see no form in him that they should desire him Yea he further addeth, that he should be, as one despised and rejected of men, a man full of sorrows, having experience of infirmities, so as they should hide their faces from him, and not esteem him. So the Apostle saith, that though he were the prince of our salvation, yet God thought it good to consecrate him to this office by afflictions; and that though he were the son of God, yet learned he obedience by the things which he suffered. And himself affirmeth, that it behooved him to have suffered all those miseries of his life, and afterwards a cursed death, before he could enter into his glory. Now what and how great these miseries and afflictions were, it will easily appear, if we take a view of the whole course of his life. For in his birth he had a common Inn for his kingly palace, a stable for his chamber, a manger for his cradle, and the horses and brute beasts for his chamber-fellows. In his infancy before he could go he is constrained to flee into Egypt, that his life might be preserved from cruel Herod who thirsted after his blood. In his youth he taketh pains in that poor occupation of his supposed father Joseph, as appeareth by the question of the people; Is not this the Carpenter, Mary's son? In his whole life he was subject to all human infirmities & afflictions which are generally incident unto all mē, as heat and cold, hunger and thirst, weariness and poverty. Yea so poor he was, that he lived by alms and had not the privilege of poor foxes, and silly birds, for the Foxes have their holes, and the birds their nests, but the son of man had not whereon to lay his head. But especially was our Savior pinched and pressed with miseries and afflictions, when he began to execute his office, and to work the work of our redemption. For he fasted forty days and hungered for want of necessary food; he is grievously assaulted with Satan's powerful and subtle temptations, and getteth not the victory without a painful conflict. He spendeth his life in doing well and hearing evil; he doth works of mercy, and is maliciously censured; he teacheth the truth, and hardly escapeth outward violence: his friends enuiously backebite him, his enemies maliciously slander him; and he who being the power of God, did admirable miracles by his only word, is accused to work them by Belzebub the Prince of devils. He cannot speak, but they are ready to entrap him, and out of the words of life and salvation, they are ready to gather matter of his death and d • struction. He is reproachfully called a wine-bibber, a glutton, an imposter, a deceiver, a Samaritan, a sinner, and being the only true and natural son of God, he is said to be possessed with a devil. He is betrayed of his own Apostle, and apprehended with swords and staves, as if he were an heinous malefactor. He is bound who came to set us at liberty, and to redeem us out of the cruel bondage of sin and Satan; and arraigned before a mortal, yea wicked man, being the Lord chief justice of Heaven and Earth. He who is truth it self is falsely accused, coming to be our advocate to plead our cause and excuse us to God's justice; and is unjustly condemned being innocent and full of all virtue and goodness. He is mocked and scorned, rated and reviled, blind-foulded and buffeted; he is shamefully spit upon, who with his spittle had healed and recovered the eyes of the blind; and a bloody murderer preferred before the holy and righteous. He is cruelly whipped, as though he were some rogue or runagate, and his blessed head is crowned with sharp pricking thorns, unto whom of right belonged the crown of glory. He hath a purple robe in derision put upon him, and a reed in his hand instead of a scepter, and so he is scornfully saluted as a King in a May-game, who is the sovereign Monarch of heaven and earth: The Lord of life is adjudged to death, yea the shameful and cursed death of the cross, and he who is most innocent & righteous is crucified between two thieves as though he were the greatest malefactor. The which kind of death as it is exceeding painful to all that suffer it, because the hands and the feet being above all other parts most sensible of torment, by reason that they abound with nerves and sinnews the instruments of sense and feeling, were pierced and nailed to the Cross; and because the tortures though sharp and bitter, are yet also long and lingering; so especially (as some probably judge) to our Savior; for whereas all the powers and faculties of our bodies and souls are by reason of sin, and the corruption of our nature dulled and deadded, and our senses among the rest; the body of our Savior Christ as it was most pure and free from sin, so was it most quick and perfect in all these faculties, and consequently most sensible of smarte and pain. And thus also insteade of drink to quench his thirste, they give him Vinegar mingled with Galle; and instead of sweet comforts in the terrors of death, they wag their heads, flout and deride him, saying; Thou that destroiest the Temple, and buildest it in three days, save thyself, if thou be the son of God, come down from the cross. He saved others, but he cannot save himself, if he be the King of Israel, let him now come down from the cross, and we will believe in him. He trusted in God, let him deliver him now, if he will have him, for he said I am the son of God. But among all the torments which he suffered, not any one nor all together are to be compared with those tortures of his soul, when as he bore the unsupportable weight of God's anger due to our sins, which brought him into a grievous agony, and pressed out of him in the garden, those clots of blood instead of sweat, and upon the cross that ruefull cry; my God, my God why hast thou forsaken me. By all which it manifestly appeareth, that there is an incomparable difference between Christ's and our greatest sufferings, and that our afflictions being compared unto his, are but a drop to the ocean, a flea-bite to the sting of scorpions, and a little fillip to the torturing rack. It is true indeed, that we and he drink of the like cup, and the like ingredients, but like in quality, not in quantity; for his cup was large and deep, like that cup of which Ezekiel speaketh; ours small and shallow. His cup was bitter through the terrors of God's wrath which he apprehended, ours is sweetened through the mixture of spiritual comforts. He drunk a deep draught, and as it were the lowermost dregs of God's fierce wrath, we (as it were) drink of the uppermost part of the potion, and do only but sippe and taste of it; to him this draught was like a deadly poison which caused death, to us it is but a physical medicine, which by purging away the corrupt humors of sin, preserveth our spiritual life, and furthereth us in attaining unto life everlasting.

And these with many other miseries and afflictions Christ our head suffered in the world, being most innocent, just and holy; for as the Prophet speaketh, he made his grave with the wicked, though he had done no wickedness, neither was any deceit in his mouth. So the Apostle Peter saith, that in him was no sin, and in his mouth there was found no guile. And the Apostle John affirmeth, that he appeared, that he might take away our sins, and that in him was no sin. And therefore as one saith, if he departed not out of the world without correction, who came into it without corruption, how much more are we to expect stripes, who by our sins have so often deserved them? And why should it be thought hard, that man should be afflicted by God for so many evils, seeing God suffered so many evils at the hands of men, only for doing good? or who in his right wits can ungratefully complain of his correction, if he escaped not the whip, who never was tainted with the least corruption? And as another saith, if Christ were content to be launched and seared who had in him no putrefaction, and if he who is our medicine, refused not the medicinal fire and burning iron, much more ought we to endure patiently the hand of our heavenly Surgeon launching, searing & searching our festered sores of sin with afflictions and tribulations, that he may heal and cure us. And therefore let us wholly commit our selves into the hands of our physician, for he cannot err in misapplying his medicines to the sound flesh, instead of rotten and putrefied, seeing he who made nature must needs know the faults and defects of nature, and what imperfections are come unto it through our concupiscence and corruption. He knoweth that he gave a commandment to man in his perfect health, that he should not run a course which would bring him to sickness, saying unto him in Paradise; Eate of this, and this forbear: but whole man hearkened not to the prescript of his physician, that he might not fall; and therefore now at least let him hearken unto him, that he may rise again and recover health.

But let us further consider, that Christ in himself just and innocent, suffered all these miseries for us, who were dead in our sins, the children of wrath, strangers, yea enemies unto God and his grace, that by these our sufferings he might satisfy God's justice in bearing that punishment which he had deserved, justify us by his righteousness and obedience, and reconcile us unto his father, and so might not only free us from the everlasting torments of hell fire, which was the merit of our sins; but also might by the wood of his cross sweeten these bitter waters, pull out the sting of our temporary afflictions, and so not only make them harmless, but also good and profitable. For by his holy and innocent sufferings he hath so sanctified all our afflictions, that our poverty is made the way to riches, our shame to glory, our punishments to everlasting pleasures, our curse to blessings, and even our death it self to everlasting life and happiness. So the Prophet Isaiah witnesseth, that he hath borne our infirmities, and carried our sorrows, he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. And the Apostle Peter affirmeth that his own self, bare our sins in his body on the tree, that being delivered from sin we should live in righteousness. If therefore Jacob, seeing his son Joseph's coat imbrued with his blood, was so wholly taken up with this sorrow, that he had no place left for any other, this greater grief making all the less easy and insensible, how much more, when we see our dear Saviors body imbrued with blood, torn with nails and pierced with a spear, yea crucified and tormented thus with our grievous sins, which caused and made way for all other tortures, should we be so wholly possessed with this grief and mourning, that we should be scarce sensible of any worldly sorrow, but bear all earthly troubles and afflictions with patience and comfort? Especially considering further that he willingly suffered for our sakes all those afflictions, torments, and death it self, with all meekness and patience; for though (as the Prophet speaketh) he were oppressed, and afflicted, yet he did not open his mouth, but was brought as a sheep to the slaughter, and as a sheep before her shearer is dumb, so opened he not his mouth. And as the Apostle saith, when he was reviled, he reviled not again, when he suffered he threatened not, but committed it to him that judgeth righteously. Yea so meek was our Savior in all his sufferings, that when he was so horribly abused, mocked, buffeted, spit on, scorned whipped, and crucified, he did not show the least sign of impatiency, he refuseth not the murthering kiss of a known traitor, he healeth the ear of him who came to apprehend him; he is falsely accused and maketh no apology, yea he excuseth and prayeth unto his father for his bloody persecutors; father (saith he) forgive them they know not what they do. All which he did for our sakes, not only to perfect the work of our redemption, but also to leave us an example, that we might follow his steps. For if Christ suffered patiently such great miseries and indignities for our sakes himself being innocent, what troubles and afflictions, what crosses and miseries should we be content with all meekness to bear for his sake and at his appointment, being guilty sinners who have deserved eternal condemnation? especially considering that by his blessed sufferings he hath so seasoned and sanctified all our worldly tribulations, that they are become harmless and without sting, yea wholesome happy & the means of blessedness. If he for the love that he bare unto us, thought not his precious life to good to give it unto his father as the price of our redemption, how ready should we be in lue of thankfulness to forsake wealth and health, house and lands, kindred and friends, yea life it self at his appointment? To which purpose one hath a singular meditation; If (saith he) I wholly owe myself unto God for my creation, what shall I now give him for my restauration, especially being restored after this manner? Neither was I so easily restored as I was created. For he did but say the word and I was made, but he that made me by speaking the word only, for my restoring both spake many things, and wrought wonders, and suffered hardness; and not only hardness, but things unworthy of him. What therefore shall I return unto the Lord for all the benefits which he hath bestowed upon me? In his first work he gave me unto myself; in his second, he hath given himself unto me, and by giving himself hath restored me unto myself. Being therefore given and restored, I owe myself for myself, and so owe myself unto God by a double right. But what shall I render unto God for giving himself unto me? for though I could give myself a thousand times for recompense, what am I in comparison of him?

And if we be not thus willing and ready to suffer afflictions for Christ's sake, and to bear the cross at his appointment, we are not worthy of him, nor to be esteemed among his servants and disciples: for if he, being the glorious son of the eternal God, was content for our sakes to abase himself, to refuse all worldly glory and riches, and to suffer most grievous miseries, poverty and contempt, ignominy and disgrace, yea the cruel, cursed, and shameful death of the cross, and the wrath of his father, much more •• arefull and intolerable then all the rest; then are we unworthy to be acknowledged for his, if being poor worms and sinful wretches, we should be so ungrateful for those inestimable pains sustained for us, as not to be willing to suffer what it shall please our Savior Christ to impose upon us, seeing our load is light, incomparison of his unsupportable burden; or to grudge to drink of that cup which he hath prepared for us, himself having drunk it to the bottom, especially considering it was to him a deadly potion; but unto us a physical medicine, and an wholesome restorative, tending to the preserving or recovering of our spiritual health. So our Savior plainly saith, He that loveth father or mother more then me, is not worthy of me; and he that loveth son or daughter more then me, is not worthy of me; And he that taketh not his cross, and followeth after me, is not worthy of me. And again, If any man will follow me, let him forsake himself and take up his cross and follow me: For whosoever will save his life, shall loose it, and whosoever shall loose his life for my sake, shall find it: and what will it profit a man▪ if he shall win the whole world, and loose his own soul? or what shall a man give for recompense of his soul? And else where, Whosoever he be of you that forsaketh not all he hath (that is, hath not a disposition of forsaking all when I require it) he cannot be my disciple. He that will serve a master, must make profession thereof by wearing his livery, but the cross is the livery and cognizance of Christ, which that his followers might not scorn nor grudge to put it on, himself first bore and wore it. Haman though it the greatest honor that could be done unto a subject, that he should b •• thought worthy to wear th • Kings apparel. The soldier thinks himself much honored, when, his general admits him to wear his colors, and to go into the field in his own arms; and Jonathan when he would show his greatest love towards David and how much he esteemed of him, he puts upon him his own roabe and garments, his sword, bow and girdle: but these afflictions are the bloody colors of our great commander, this red apparel, and these garments sprinkled with blood, were such as himself wore whilst he dwelled on earth, as the Prophet witnesseth; In this bloody arms he fought and vanquished Satan and sin, with all the enemies of our salvation: And therefore let us think it no disgrace, yea let us esteem it our highest honor, and a great testimony of our Lord, and saviors greatest love, when he thinketh us worthy to wear his colors, to be clothed in his own apparel, and in his own arms to fight against the enemies of our salvation.

Finally let us consider that whomsoever God hath preordained to be like unto his son in glory, he hath also preordained, that he should first bear his image in afflictions, as the Apostle telleth us; that before we can be exalted to sit with Christ in his kingdom, we must first drink with him in his bitter cup, as himself speaketh to his beloved Apostles, that before we are called of God to enter into his joys, we are first called to suffer tribulation, for Christ also suffered for us leaving us an example that we should follow his steppes, as Peter affirmeth, that if we be heirs with Christ, we must first suffer with him. that we may also be glorified with him, as Paul joineth them. And finally, that though Christ of his infinite grace, being rich for our sakes became poor, that through his poverty we might be made rich, that these spiritual and heavenly treasures are bestowed upon none, but upon those, who being humbled with sorrows and afflictions, are poor in spirit, as himself teacheth us. And therefore the holy Apostle preparing us for this glory and advancement, doth exhort us to let the same mind be in us which was in Jesus Christ, who being in the form of God, made himself of no reputation, but took upon him the form of a servant, and humbled himself and became obedient unto the death, even the death of the Cross. So that if we will feast with Christ in heaven we must fast with him on earth; if we will eat with him at his table of the bread of life, and (as • e speaketh) drink wine with him in his kingdom, we must, in this worldly prison and pilgrimage, eat with him of the bread of affliction, and drink of the water of sorrow; and here we must labor and travel whilst these working-days of life last, if there we would keep an everlasting Sabbath; and work in the Vineyard, if we will at the evening, receive that penny and wages of eternal happiness. To this purpose one saith, thou O Lord Jesus art unto me both an example and reward of suffering, and both do strongly provoke, and vehemently inflame me; thou teachest my hands to fight by the example of thy fortitude, and after victory thou crownest my head with the presence of thy majesty; and therefore whether I see thee fighting, or expect thee to crown me, or rather as the crown of my glory, in both thou dost wonderfully allure me, and both is a chain irresistible to draw me. Pull me then after thee, & I will gladly follow thee, but more gladly enjoy thee; for if thou beest so good, O Lord, to those that seek & run after thee, what wilt thou be to those who find and possess thee? And this is very consonant, & agreeable with reason, that none should reign with Christ, but those who have first suffered with him: for the disciple is not above his Master, nor the servant above his Lord: it is enough for the disciple to be as his master is, & the servant as his Lord. If they have called the master of the house Belzebub, how much more them of the household? If they have done these things to green tree, what shall be done to a dry? And our Savior telleth all his disciples, that as the men of the world had persecuted him, so they would also persecute them. The adopted sons of God are not to be preferred before the natural son, who is the chief of the family: it is sufficient▪ and a wonderful favor, if they be admitted to any equality. And therefore if the Prince of our salvation, was consecrated by afflictions, and by his grievous and manifold sufferings entered into his glory, why should we expect a preuiledge above him? It is not suitable and fit that an afflicted head should have a pampered body and members even languishing in ease and delicacy. It becometh not the servant to live in idleness and pleasure, when as the master wearieth himself with pains and labor; nor that the Soldier should be in Garison, faring daintily and lying soft, when as the Captain is in the field, enduring all hardness, and exposing himself to innumerable dangers. And therefore seeing our head Christ was crowned with pricking thorns, let not us his members expect to be crowned with worldly glory. Seeing our master hath taken such pains, in our work, and for our sake, and our great Commander hath so courageously encountered our enemies, fighting unto blood, and losing his precious life, that we might obtain the victory: let us his servants and soldiers inure our selves with patience to sustain any labor, and attempt any service, though never so dangerous, which he appointeth, that overcoming, we may also triumph with him in glory and happiness.

But this (alas) is above the strength and courage which we have by nature, where of it cometh to pass that howsoever many would gladly be conformable with Christ in glory, yet few would be like unto him in afflictions; many would be partakers of his crown, but few are content to bear his cross; many would follow him to eat of his bread, but few are willing to drink of his cup; many would triumph in his glory, but few are courageous and constant in fighting his battles: Finally, many would gladly go unto heaven; but they are utterly unwilling to follow Christ in the same way; they would ascend with Christ gloriously from Mount Olivet in the presence of their friends, but they will not first accompany him to Mount Caluary ignominiously to suffer with him in the midst of their enemies. But as one saith, if thou wilt be a Disciple, it is thy duty to follow thy master; now if he went by affliction unto his kingdom, and thou wilt go thither by ease and prosperity, thou refusest his way and choosest another, and therefore how wilt thou not following follow him? how wilt thou be called his Disciple, seeing thou art not content to walk in his steppes? If (as the Apostle speaketh) thou wilt know him and the virtue of his resurrection, thou must first have fellowship with him in his afflictions, and be made conformable unto his death, that by any means thou mayest attain unto the resurrection of the dead. Which that we may do with patience and comfort, let us often meditate on those afflictions & miseries which our Lord & Savior Jesus Christ (being the eternal son of God, & so dearly beloved, that in him alone he is well pleased) hath suffered for us. As for example, when we are in poverty and pinched with worldly wants, let us remember that the Lord of heaven and earth, was for our sakes so destitute of earthly comforts, that he had not an house to hide his head in. When we are injuriously traduced and unjustly slandered, let us call to mind that our Savior, who was the Lamb without spot, most innnocent and full of all goodness, was called a wine bibber, a friend to publicans and sinners, an imposter, and one who did all his miracles by the help of Beelzebub the prince of devils. When we are ill requited by those of whom we have well deserved, forsaken by our friends in the time of our need, and betrayed by those who stand obliged unto us by many benefits; let us think with our selves, that our dear Lord was thus used before us; for those sought his destruction whom he came to save; his disciples and followers forsake him and fly away in his greatest extremity; and one whom he had dignified with the honor of an Apostle, and among all the men of the world, had chosen for one of the twelve, and honored with his chief service and choice preferments, doth in lue of all his benefits, plot his ruin, and betrayeth him into the cruel hands of his bloodthirsty enemies. Finally are we disgracefully apprehended, hailed to the judgment seat, falsely accused, unjustly condemned, buffeted, whipped, mocked, scorned, and adjudged to die a shameful and painful death? let us comfort our selves with this consideration, that the only son of God, who above all others was most dear to his heavenly father, did suffer these and many other miseries, and hath seasoned and sweetened these bitter waters, by bathing in them his most blessed body. And to conclude, are we not only thus afflicted in our bodies and states, but also in our souls much vexed and troubled, with the temptations of Satan and the world, with the burden of sin, and the apprehension of God's wrath and terrors of death and hell? then let us strengthen and refresh our fainting hearts with this meditation, that Christ himself was thus tempted, that he bore at once the burden, not of one man's sin alone, but of all the faithful and elect, and did not only (like us) taste and sip of the wine of God's wrath, but did drink the very dregs thereof even to the bottom. As therefore they were accustomed to provoke Elephants unto the fight, by showing them the blood of Grapes or Mulberies: so let us encourage our selves to fight courageously against worldly afflictions, that we may with patience conquer and overcome them, by looking on the afflictions, miseries and wounds of our Savior, and upon those streams of blood which so abundātly flowed from his head & shoulders, hands & feet, and lastly frō that precious fountain of his pierced heart. For as one saith, We will with ease bear our light and little afflictions, if we would but consider what greater things he suffered for us upon his cross who inviteth us unto heaven. From thence as out of a pulpit he powerfully preacheth a sermon of patience, & effectually persuadeth us to suffer a little for him, who for us hath suffered so much. For as the Physitiō cannot use a stronger reason to move his patient to take a loathed & suspected potion, then whē before him (to show that there is no hurt or danger in it) he is content not only to taste his medicine, but to drink a much stronger of the same kind in a double quantity; so there cannot be a more effectual motive to persuade us to drink of Christ's bitter cup, then when we consider, that he himself hath not only begun to us, but hath drunk a far greater measure, & the very dregs thereof even to the bottom. And thus the Apostle persuading us with patience to run in the afflicted race that is set before us, doth will us to look unto Jesus the author & finisher of our faith, who for the joy that was set before him, endured the cross, & despised the shame, & is set at the right hand of the throne of God; & to consider him that endured such speaking against of sinners, least we should be wearied & faint in our minds. And thus our Savior armed his disciples against the hatred of the world, by putting them in mind that it hated him first. And an holy father exhorteth us, with patience to suffer afflictions, encouraging our selves by Christ's example; Drink (saith he) O thou sick man, this bitter potion, that being diseased • hou mayest recover health. Fear not to take it, seeing to free thee from this fear, thy physician hath begun unto thee & drunk a full draught of his bitter passion. He drunk unto thee who having no sin, had nothing in him that needed curing; refuse not then to pledge him who art sick in sin, & being full of corrupt humors, needest purging; but be content to drink till the bitterness of this world passing away, that happy time shall come, wherein there shall be neither fever nor consumption. Let us therefore in all our afflictions set before us the sufferings of our innocent Savior which he endured with all meekness for our sakes, saying with Thomas whē we hear of his death, Let us also go that we may die with him. Let us look upon our great commander fasting, watching, & fighting unto blood, in the midst of the royal army of his Saints; and say with Uriah, My Lord Jesus, & the servants of my Lord abide in the open fields; & shall I go to my house, eat, drink, and take my pleasure? And when we are stung with these fiery serpents of affliction let us cast up our eyes unto the true brazen serpent Jesus Christ, hanging vpō his cross, & this will heal us & mitigate the heat of our impatiēcy: Yea this consideration will enable us, not only to bear a lour crosses, with patience & comfort, but also (with Paul▪ to rejoice in our suff • ings in that we do fulfill the rest of the afflictions of Christ in our flesh for his bodies sake which is the Church. the which also the Apostle Peter requireth of us; Rejoice (saith he) in as much as ye are partakers of Christ's sufferings, that when his glory shall appear ye may be glad & rejoice. For we shall be heirs with him in his glory if we be copartners with him in his afflictions, & if we suffer with him we shall also reign with him, as the Apostle teacheth us.

CHAP. XXXI.

That we may much comfort our selves by comparing our afflictions with the punishments of the wicked, from which Christ hath freed us.

AND thus may we comfort our selves in our crosses and miseries, by comparing them with those much more grievous afflictions, which the holy Saints of God, yea, our Savior Christ himself, the only begotten and dearly beloved of his Father, have suffered before us: Now in the second place let us compare our crosses and calamities which we find in the straight way that leadeth unto life eternal, with those troubles and miseries which worldly wicked men meet with, whilst they labor to satisfy their earthly desires, in the fruition of mere trifles and worldly vanities; and that both in respect of this life and the life to come. In this life they purchase the things which they set their hearts upon at such dear prizes, that none in their right wits would envy their bargain, or desire their penny-worth, if they did but know how dear they cost them. For to say nothing of their spiritaull punishments, which like furies continually haunt them as the wrath of God inflamed and enraged against them, for their gross crimes and grievous wickedness committed by them, whilst they seek by ungodly means to compass their desires, which their guiltiness maketh them often to apprehend, and must needs be most terrible when it is apprehended; the affrighting terrors of an evil conscience, which night and day, alone and in company, do continually pursue them, as it were with an Hue-an-cry. The dreadful expectation of God's terrible judgments, which daily hang over their heads in this life, and the day of death, which they know not how soon it will approach, and take them from all their worldly delights and comforts, which they love more dearly then their own souls, and hale them, will they, nill they, before God's fearful tribunal seat, there to receive the sentence of condemnation, whereby they shall be adjudged to those everlasting torments of hell fire; to let pass, I say, these spiritual plagues and punishments of wicked worldlings (which notwithstanding are incomparably greater then all the afflictions and miseries which are possibly incident unto any faithful man or sound Christian) how great are the corporal and outward miseries which they willingly undertake and suffer, being hired with bare hopes of attaining unto worldly vanities? How do they spend themselves, weaken their strength, hazard their health, weary, and even wear out their bodies with toil and labor, for the obtaining of earthly trifles? Yea, how do they tire themselves in the works of wickedness, thinking no danger too dangerous, no pains too painful which they undergo and take, for the fruition of their sinful pleasures; by their worldly and temporary torments, making way and preparing themselves, for those which are endless and everlasting? So the Prophet speaking of the wicked of his times, saith, That they taught their tongues to speak lies, and took great pains to do wickedly. And in the book of Wisdom they are brought in complaining, that they had wearied themselves in the way of wickedness and destruction, going through deserts where there lay no way; and so passing through worldly torments into the torments of hell. The which is noted by the Prophet, as a fearful judgment of God upon them. Behold (saith he) is it not of the Lord of h • asts, that the people shall labor in the very fire, and weary themselves for very vanity? For whereas the faithful by their many tribulations do enter into the kingdom of heaven; these professed martyrs of the world, do by as great troubles and miseries enter into the kingdom of darkness, and by their temporary pains, make purchase of everlasting punishments.

But for the better clearing of this point, let us consider of the examples both of former ages, and of our own present times; and we shall plainly see that the miseries which worldlings have and do sustain, are no less grievous, and incomparably more uncomfortable then those which the faithful endure in their way to God's kingdom, they being deprived of the present consolations of God's holy Spirit, and the hope of future happiness, the want whereof maketh the lightest burden of affliction heavy and intolerable, even as their presence doth make the heaviest and most bitter, light and sweet. For what afflictions do the Saints suffer for God and his kingdom; which even mere heathen men have not voluntarily and cheerfully endured for the world and the fruits of worldly vanities? Are they afflicted with poverty? Fabricius willingly and cheerfully bears it, and after so great command and many victories, he is content to follow husbandry to get his living, to sup in his chimney corner with roots and herbs, and for want of means is constrained to accept of portions for his daughters out of the common purse. And Valerius Publicol • after his famous consulship dieth so poor, that he was buried at the public charge. Are they afflicted with the death of their dearest friends, of their children, yea, of their own, only, and most hopeful sons? Many of the Heathen have borne this cross with great patience and magnanimous courage, as Anaxagoras, P • ricles, Xenophon, Demosthenes, Di • , Antigonus, and many other, as Plutarch witnesseth. Are they exiled from their native home? Rutilius and Aristides, though unjustly banished out of their dearly loved countries, do with constant meekness bear the weight of this heavy burden. Are they whipped and cruelly scourged by merciless enemies? The Lacedem • nian children made this but a game & maistery, wherein they contended one with another, who should endure with patience most & sharpest stripes, till their bodies were so cruelly torn, that they hardly escaped with their lives. Are they subject to the fiery trial? Mucius Scaeuela voluntarily and immovably endures this torment, until his greatest enemy was more weary in seeing, then he in suffering it. Are they adjudged to death and brought out to execution? Socrates having drunk the deadly Hemlocke, dieth discoursing in his divine Philosophy. M. Curtius leapeth voluntarily into the noisome and devouring gulf; and the Decij devote themselves to assured death for the preservation of their armies. Are they vexed with torments, and see death approaching, with his most ugly visage and vizard, and appareled in his most terrible habit? A •• ilius Regulus willingly offers himself to suffer these exquisite tortures, & when he might have fled from them with some small impeachment and disparagement to his paganish faith, he standeth still, till they catch him, or rather meets them in the midde way. Finally, Demetrius (as Seneca reporteth) professeth himself ready and willing to endure the encounters of any afflictions. Herein alone (saith he) O ye immortal God's, ye give unto me just cause of complaining, in that before ye brought upon me these crosses and calamities, ye did not acquaint me with your will, for had I known it, I would willingly have offered myself to suffer these things, which I now endure being called by you to undergo them. Will you take away my children from me? I have bred and brought them up for you. Will ye have any part of my body? Take it unto you; neither is it much that I offer, seeing shortly I shall leave the whole. Will ye have my soul? Why should you not? neither will I be against it, that you should at pleasure resume that which you have first given. You shall have whatsoever you require from one that is willing to part with it. What then do I complain of? I had rather voluntarily offer unto you what you would have, then deliver it upon demand. What need you to have taken it by force, seeing you might have received it on free-will. But now you shall pluck nothing from me, seeing nothing is wrested, but that which is retained. I am in nothing constrained, I suffer nothing against my will. Neither do I servilely serve God, but voluntarily assent unto him. By all which and many other examples, it may appear that the paganes and infidels have with great patience, constancy and courage, suffered as great and heavy crosses and calamities, as are incident unto us; having no other end, for the most part, but worldly glory, and to continue and eternize their name and fame unto all eternity; and therefore how much more should we endure and suffer far greater miseries with all joy and cheerfulness, seeing they tend not only to the glory of our gracious God, but also to the furthering and assuring of our everlasting happiness.

But not only have men in times past been subject to great and innumerable afflictions, for the compassing of their worldly desires, but even in these days, they are, in aiming at the same ends, liable to the like miseries. For what difficulties and dangers, what excessive pains and toilsome labors, do ambitious men undertake that they may aspire unto worldly honors? How are their heads broken with cares, and their hearts with griefs, in plotting the means of their preferments, and in being crossed in their designs? how do they beat their brains in studying Machiauells policies, and in contriving means for the overthrowing of their enemies, for the supplanting of their competitours, that themselves may rise by their fall, yea for the cunning betraying of those unto, whom they profess love & friendship standing in their way, so as they may have their bane, and yet never know who hurt them? With what fears are they racked lest they should be catched in their own nets? And what sorrows do they sustain, when as they are overtaken and supplanted by them at whose heels they tripped? Neither do men take less pains, or undergo fewer dangers, or endure smaller or lighter miseries for the obtaining of the Mammon of iniquity. The husband man is vexed with the cold of Winter, and the heat of Summer. He toyleth in the mire and dirt, and his body is subject to the ini • ries of flormie tempests, boisterous winds, hail, snow, and all weathers; he wasteth his body, and consumeth his strength in digging, ditching, hedging, plowing, threshing, sowing, reaping, carting, having no other comfort to strengthen him, but the hoped harvest which seldom answereth unto his over greedy expectation. The Merchant travaileth by sea and land, and is exposed to innumerable dangers, to storms and leaks, to rocks and wracks, to the robberies of merciless pirates, and the injuries of lawless barbarians, by many whereof he is oftentimes overtaken, and seldom escapeth them all. And all these pains and dangers he taketh and runneth into, only in hope of obtaining some riches, of which he sometimes faileth, running into great losses, whilst he pursued small gains; or though he do attain unto that which he seeketh, yet is he as much troubled in the possession, as in the pursuit; and after all his pains in getting, and care in keeping, he is most of all tormented, when as loosing that which is endeared unto him by enduring so much for it, his heart lieth open to let in grief and sorrow. So that (as one saith) by all these excessive cares, labors and manifold dangers; they seek to obtain, obtain to loose, and loose to grieve. The souldiar to maintain himself in his estate and calling, endures innumerable and grievous miseries; he watcheth and wardeth, he lieth hardly and fareth barely, he runneth desperately into any dangers, and endureth the encounters of mighty enemies, he is subject daily to wounds and maimes, and is continually exposed to peril of death; all which he undertaketh and sustaineth with courage and comfort, for the gaining of some small pay, which he no sooner receiveth but he presently spendeth it; or for the purchase of some smokie honor, the commendation of his General, or the applause of his fellow soldiers. So what pains and torments doth the seek man endure, that he may recover his impaired health? What cutting and lancing, what serching and searing, what corasiues and cautarizing, what distaste and loathsomeness doth he endure, whilst he chaweth the pills which he cannot swallow, and whether he will or no, casteth up again the loathed potion? and yet oftentimes he is deceived of his hope, his medicine being his poison, which killeth, instead of curing him. Or though he attaineth unto that health which he expecteth, it is only a repriuall from death and no deliverance; no full freedom from griefs and pains, but a further enabling of him by recovery of strength, to endure them longer. Finally, we see what pains are sustained by ignorant idolaters, and what afflictions and miseries are with patience endured by the blind and superstitious in their will-worship and idolatrous service. The Baalits cut and lance themselves before their Idol; the Papists go bare-foot on pilgrimages to their images of Saints, and cruelly whip themselves before their crucifix; many of the Jews would endure any torments, rather then they would eat swine's flesh; and the Turks themselves would rather die, then blaspheme their false Prophet Mahomet, or lying Alcharon. In a word, worldlings of any sort are content with patience to suffer any misery for the fruition of their earthly desires, and the pleasing of their carnal appetite; and though they are not assured to attain unto them, yet the very bare hope of enjoying doth lighten all their labors, and sweeten unto them their most distasteful sorrows. And therefore, if worldly men are content to suffer so many afflictions, that they may obtain those things which further their destruction, how much more cheerfully and patiently should we suffer far greater crosses, that we may attain unto salvation. If they suffer so much for Mammon and things of no worth, let us be ashamed, to be unwilling to suffer so much and more for Christ, and the fruition of heavenly happiness. If they endure so many miseries for temporary trifles, which they are not sure to obtain after all their pains and travails, nor to retain them for one hour, though they should have them in possession; how much rather should we with joy and thankfulness endure all cross and calamities, for the assured fruition & everlasting possession of God himself, and those unspeakable joys of his heavenly kingdom? It is the lot of the most to suffer many miseries in this life; and (as one saith in this world, not to fear, grieve, labor and be in danger, it is merely impossible; but seeing far other is the hope of the godly, then of the wicked, far other the fruit of their labor, and much richer the reward of their dangers; it is principally to be respected for what cause, with what expectation, and to what end everyone endureth these crosses and miseries. And therefore (as another persuadeth) if thou art a disciple of Christ grudge not, nor take it grievously to enter into the straight and affl • cted way, considering that if thou be not by this means afflicted thou will • assuredly suffer for some other cause; though fruitless and unprofitable. For the envious and covetous man, he that is inflamed with the love of harlots, and ambitious of vain▪ glory, yea everyone whosoever runneth wicked courses, doth sustain many molestations & afflictions &c. And therefore seeing howsoever we carry our selves, it is altogether necessary that we should suffer tribulations; why should we not make choice to suffer in the way of righteousness, which with our afflictions will bring unto us innumerable crowns of happiness.

And thus many we comfort our selves, by comparing our crosses and afflictions, with those which worldly men suffe • for the obtaining of monentany vanities: but much more may we be comforted, if we compare them with those everlasting and hellish torments, which after these temporary punishments they shall endlessly suffer with the Devil and his Angels. For they shall eternally be pursued with the fierce wrath of God, which lying upon our Savior, but for a while for our sins, and that, at the same time, with some comfortable assurance of God's love, did force him to cry out, My God my God, why hast thou forsaken me; they shall forever boil, burn and broyle, in those unquenchable flames without having so much as a drop of cold water to cool their heat. Their tortures and pains shall be intolerable, and yet without end. Their misery shall be comfortless, and yet without hope of future amendment, for the fire shall never go out, and the worm dieth not. And as they are outwardly burned and tormented, so inwardly they shall be racked and tortured with the guiltiness of sin, and the terrors of an evil conscience, which shall accuse them as self▪ murderers, & the only causes of all their hellish misery▪ All which positive punishments will not be so grievous unto them, as their deprivation of glory and happiness, and their everlasting banishment out of the presence of God, and the inestimable joys of his heavenly kingdom. For their torments though never so great, are nevertheless finite in their quantity, whereas their loss is infinite, seeing they not only loose the joys of heaven, but the fruition of God himself. Now unto these punishments which they suffer directly and properly in their own persons, we may add those which shall lie upon them in regard of their company; for besides those hellish fiends and unclean and filthy spirits, who will be ready to scorn, deride and insult over them in their miseries, executing God's fearful judgments with all malicious tyranny, they shall have the fellowship of damned men like themselves, among whom they shall hear nothing but direful yelling and hideous crying, shrieking and blaspheming, which will double and redouble their tortures and grievous pains. All which and much more (which might be spoken of this argument, if it were pertinent to our present purpose) being considered, may serve to lighten all our afflictions, and to yield us comfort in all our crosses, for seeing the Lord of his free grace and infinite mercies, hath through his son Christ saved and delivered us from these greatest evils, and those intolerable & everlasting punishments, though by nature we are no better then they y ^t suffer them, and both by our original corruption and our actual transgressions, which we have innumerable times committed against God's infinite majesty, have deserved to be partakers of those endless torments; well may we with patience and comfort, yea with exceeding thankfulness and joy unspeakable, endure these light and momentary afflictions, as thinking our selves happy, that we are not utterly consumed, and everlastingly swallowed up of that hellish condemnation which others suffer.

Lastly, we might receive much consolation in all our crosses and calamities, if we would often compare them in our meditations with those eternal and heavenly loyes, which we shall attain unto at the end of our wearisome pilgrimage, after we have been a while tried and tired with these light and momentary sufferings. For there we shall find a most happy catastrophe and blessed change of all our crosses and miseries, there not only shall we have all tears wiped from our eyes, but our weeping shall be turned into laughter, and our sorrow into joy, as our Savior hath promised us. There shall we find that truly verified which the Apostle speaketh, namely, that our present afflictions are not worthy the glory which shall be revealed. For (as elsewhere he saith) these light and momentary afflictions shall cause unto us a far most excellent and an eternal weight of glory; and after our slight and short pains which we take in traveling our journey, we shall come to an inheritance, immortal and undefiled, and that fadeth not away, reserved in heaven for us; wherein we have cause to rejoice, though now for a season (if need require) we • are in heaviness, through many temptations; that the trial of our Faith, being much more precious then gold that perish • th ( • hough it be tried with fire) might be found unto our praise, and honor and glory, at the appearing of I • sus Christ. Finally there we shall not only be freed both in our souls and bodies, from all worldly miseries, but also be made partakers of such surpassing and inestimable joys, as neither the eye hath seen, the • are hath heard▪ nor the heart of man conceived. There we shall have the society of the blessed Saints and Angels to communicate with us in all our happiness, yea we shall have fellowship with our Savior Christ, who hath so dearly loved us, and is now advanced above all powers and principalities, and all things in heaven and earth. Yea we shall have the fruition of God himself, our summum bonum, and chief happiness, in whose presence there is fullness of joy for evermore, he being infinite in all perfection & containing in himself alone all beauty, majesty, glory, excellency, virtue, goodness, and whatsoever may be loved, desired or admired. But of these points I have largely spoken in the other part of this treatise, and therefore need not here to insist longer upon them: only let us consider, that if after these short and light afflictions we shall attain unto such unspeakable happiness, and having possession of this glorious kingdom shall never be dispossessed, but after many millions of years shall be as far from the ending of our joys, as we were at out first entrance unto them, we have great cause not only to be patient, but also to rejoice in our greatest miseries and afflictions. For if worldly men do comfort themselves in all their labors? dangers, and sorrows, by remembering that they shall have an end, and that they are the means to help them to the attaining of earthly riches, honors and pleasures? which when they enjoy, they think all their pains and griefs sufficiently recompensed, although they are both vain and momentary, so as they may outlive them, or are assured that at their soon-approaching death they shall die with them, & leave them comfortless in this last and greatest extremity; then how much more should our hearts be comforted, yea replenished with joy in all our crosses and afflictions? when as we think with our selves that they are but short and momentary, and that when they are passed, we shall obtain those euerduring riches, and never fading glory, those endless pleasures & everlasting joys, which the Lord who is a most sure paymaster doth reserve for us in his heavenly kingdom.

CHAP. XXXII.

That we must with our spiritual consolations join worldly comforts, when by lawful means we may enjoy them.

AND thus have I handled those spiritual reasons and arguments, which being duly considered, may bring unto us much comfort in all our crosses. Upon which consolations as we are chiefly and principally to rely; so we are not to neglect those outward means and helps, which God out of worldly things shall vouchsafe unto us, either for the taking away of our afflictions, or for the easing of our griefs, and confirming of our patience in bearing and sustaining them. Concerning the former, there is no lawful means, which is not to be used for the removal of our crosses; for as then alone we are called of God to suffer afflictions, when as we have no lawful means to avoid or escape them; so can we only lie under the weight of this burden with comfort and good conscience, whilst we want these means of freedom and deliverance. For if when the Lord graciously granteth them unto us, we will not vouchsafe to use them, either because we would not part with our afflictions, as thinking them meritorious and satisfactory for sin, or because we would have the Lord grant unto us other means, more extraordinary, and better fitting our proud humors; we do therein but tempt the Lord, and are guilty of all own harms, bearing now no more a cross sent from God, but a burden of our own making and imposing; neither yet serving God any longer in our obedience to his will, but becoming voluntary servants and slaves unto our afflictions, whereby we justly deserve to be used like servants under the law, who refusing their liberty, when as it was lawfully offered unto them, had in token of perpetual servitude their ears bored with an awle unto the door, and had never again any offer of their freedom. Howbeit we must carefully take heed, that the means which we use for our delivery be just, honest and lawful; for otherwise we shall be in worse case then we were before, wounding our souls to cure our bodies, and hazarding our everlasting happiness, for our deliverance out of light and momentary miseries. But of this I have before spoken, and therefore will here thus breeflie pass it over.

But as we must use these worldly means of our deliverance from affliction when we have them, so when we want these, we must not neglect such other means as may lighten our load, and sweeten the bitterness of this loathsome potion. Of which, among many other, there are two chief and principal. The first, is to impart and lay open our griefs unto our discreet and approved friends, that we may receive counsel and comfort from them. For as an heavy burden (which to one alone is unsupportable) is made light and easy, when as it is borne upon many shoulders; and as those wounds are most desperately dangerous, and do soonest drown the heart, which do bleed inwardly, and those less perilous & sooner cured which have an outward issue; so the burden of sorrow which is intolerable to one only, is made much more easy when it is borne by diverse friends; and these bloody streams of tribulation, which having no external vent, will drown the heart with grief; when they find an outward passage into the bosom of a faithful friend, are easily cured by those sovereign salves of divine and moral consolation, which he through his wisdom is able to apply unto them. And therefore, as when we have more labor and business then we can well by our selves dispatch, we usually call in others to assist and help us, because labor communicated, becometh easy to many, which is impossible to one: so when the yoke of affliction doth lie so heavy upon us, that in our own sense we are ready to faint and sink under it, let us call in to our aide, our dear and faithful friends, that by the help of their counsels and comforts, we may be refreshed and supported. And of this we shall find a double benefit; first, as it is an ease unto our hearts, when as they vnburthen themselves of grief by complaining; for as when the flood of sorrow is pent in & dāmed up, it so much the more swelleth and inwardly rageth, so when it hath a vent and free current, it will run much more weakly and with greater stillness. In which respect, men to ease themselves are ready to make mone to the bare walls and senseless trees; because, as they are more irksome when they are smothered, so it is a comfort, if by any means they can but utter them; and secondly, because as sorrow issueth, and the heart emptieth it self, so comfort entereth and replenisheth it, whilst our friend to whom we make known our calamities, doth give us ease and refreshing, partly by his compassion, fellow-feeling, condoling and pitying us in our griefs, and partly by his wise counsails and sweet consolations both divine and moral.

But yet we are to know, that not every friend is fit, unto whom we may communicate and lay open our griefs, for there are some that handle sores with so rough an hand, that they rather bruise and hurt them, then cure and heal them, and are so austere and ha • sh in their disposition; so tart and cynicall in all their carriage and behavior, that they are more likely to gaule new skinned wounds, and to make the sores of sorrow all most healed to bleed afresh, then by the sweet Balsum of comfort and discreet counsel to give unto their grieved patient any refreshing. There are some also which being in the contrary extreme are too too sorrowful and over passionate, weeping over wounds instead of curing them; unto whom sorrow and grief being imparted by pitiful cries and mournful complaints, is echoed back again, and so redoubled both in the sound and strength, like two fires when they meet together. And finally, there are some both faithful and willing, who through their want of wisdom and experience, are not able to aply unto us fit comforts; unto whom we are no more to resor • for the refreshing of our souls tired with sorrow, because of their friendship and love towards us, then we do for the curing of bodily diseases, make choice of unskillful empericks because they affect us; knowing that not love, but skill and learning do cure diseases, although they are best when they are joined together. And therefore we are to make choice of such a comforter, as is both compassionate, temperate in his affections, and wise and discreet in his comforts and counsels; and not so only wise, that he is withal proud and cynicall; nor so only pitiful and passionate, that he is fit for nothing; but with the showers of tears to increase the flood of grief, and to make the stream of sorrow to run with double violence. And because God's faithful ministers are for the most part the best able, and most ready to perform this duty, who have received from God the tongue of the learned, that they should know to minister a word in time to him that is weary; therefore above all others, choice is to be made of them for this purpose, especially when as their knowledge is sweetened with love, meekness and humility; for otherwise it is as good to be without their help as have it, when the danger of the disease is much exceeded by the pains which they put us to, in their rude and rough curing it. Now that we may find such a friend in the time of our adversity, the readiest way is to be such an one unto others in their griefs, in the time of our prosperity. For if in our plenty we are no niggards of our good counsails and consolations, but lend them freely unto all distressed Christians, when they are ready to faint in their afflictions; then shall we in the time of our need find them returned unto us with plentiful usury and increase, the Lord rewarding our piety and love into our bosoms, and never suffering us to be confortlesse, who have been so comfortable unto others.

The second means of refreshing our hearts oppressed with grief, is by joining seasonably our honest labors with lawful recreations. For whereas idleness giveth full scope and opportunity unto Satan and our own corruption, to aggravate and amplify our afflictions, and gather arguments against our own peace and contentment, tormenting our selves with our own conceit and apprehension, and (as it were) whipping our souls with rodds of our own making; this serious employment in the businesses of our callings, will put all these conceits out of our minds, and free us from all other grief, then that which we are subject unto in present sense and feeling. And whereas idleness maketh us fall into deep melancholy, by giving unto us full leisure and liberty, not only to meditate on present miseries, but to recall those which are past, and through fear to anticipate those which are not yet come; the which humor is the very rurse of discontent, and impatiency, and the tindar into which when the least spark of affliction falleth, it is increased in the apprehension, and within a short time, becomes a great and unquenchable flame; labor and continual exercise, doth so wholly take up the mind, that there is no place for this idle humor to settle in, nor any means to nourish it, though at the first we have given way unto it. But yet excessive and vnremitted labor, doth as much prepare the mind for the admitting of melancholy, as sloth and idleness, and doth no less possess it with impatiency and discontent; and therefore as the chief part of our time must be spent in taking pains, and in performing the duties of piety and of our callings, to put out of our minds all false apprehensions and idle conceits; so must we allot some share thereof unto honest and lawful recreations, as walking in pleasant places, conferences which are delightful without offense, Poetry, Music, shooting, and such other allowable sports as best fit with men's several dispositions for their comfort and refreshing. And this is alike, though not equally, necessary as the other, because as too much ease breedeth wantonness; so too much labor causeth weariness, of which the one, as well as the other, is the mother and nurse of wawardnesse and impatiency. But yet we must not at the first approaching of our afflictions so use these delights and recreations, that they keep us from applying them to our hearts, and making an holy use of them, for the furthering of our repentance and mortification; as it is the custom of worldly men, who laugh out their sorrows, discountenance their new approached griefs, drown their dolour with excessive drinking, and keep the noise of their afflictions from piercing their ears or hearts, with the louder clamour of their merry company; for so they will be unto us as bewitching Sirens, which will rock us a sleep in carnal security, bring us into a spiritual lethargy, and to become senseless both of smart and sin: but in the first place we must give way unto God by sorrow for sin, which is the cause of our afflictions, and use our crosses, as hammers to drive repentance more deeply into our hearts, and that being there thoroughly fixed and fastened, our peace made with God, and the mortal poison of our miseries (which is sin) being taken away, then we are by these comforts and recreations to refresh our minds, when they are tired with the weight and continuance of our calamities, in the mean while carefully taking heed, that neither at first nor last, our sports and delights do not lessen our sorrow for sin, which is always too little and far short of that it should be; but only mitigate our grief for our miseries and afflictions, which too too often is excessive and immoderate, for as the salve being rightly applied to the sore, doth heal and cure it, but being laid upon the hole skin, doth draw a blister, and make the patient in worse case then he was before; so if this medicine of delight and lawful recreation, be well applied to that sorrow which ariseth from afflictions, it will do us much good, and help to recover our spiritual health; because this is a disease of the mind which needeth curing; whereas if it be misapplied unto our sorrow for sin, which is a saving grace, and one of the soundest parts of a true Christian, it will exulcerate the soul, and make the faithful patient in far worse estate then he was before.

CHAP. XXXIII.

Of the arguments of consolation which arise from the assurance which we have of our deliverance out of all our afflictions.

HItherto we have spoken of such arguments as are fit and sufficient enough, if they be duly thought upon, to make us patient & thankful in all our afflictions, although we should continually lie under them even unto the day of our death. And now, according to our order first generally propounded, we are come to speak of such consolations as arise from the assurance which we have of God's gracious and most seasonable deliverance: For though the Lord doth not remove our afflictions at our own pleasure; yet he will do in his own good time, when as it shall be most for his own glory and our spiritual and everlasting good; though our troubles be tedious, yet he will not suffer them to be endless; and though (as the Psalmist speaketh) he chasteneth us sore, yet he will not deliver us unto death. And as the loving Father doth not, when he correcteth his son, leave off at his first motion (for then he would neither care for him nor his correction) but when he thinketh the chastisement sufficient for the reclaiming of him from his faults and vices; so the Lord our heavenly Father heareth our cries in the time of affliction, not according to our lusts & childish will, but so as in his infinite wisdom he seeth it to stand best w ^t our profit & the reformation of our former evil courses, which when he seeth effected, he will cast his rod aside, and (like the iaylour wash and heal the stripes which before himself had made. So the Psalmist saith, that the righteous cry and the Lord heareth them, and delivereth them out of all their troubles; and that though they be very great, yet he delivereth them out of all. That he healeth those which are broken in heart, and bindeth up their sores; and that he is a refuge for the poor, a refuge in due time, even in affliction. For the Lord (as the Apostle saith) will not suffer us to be tempted above our strength, but will give a good issue with the temptation that we may be able to bear it. And as elsewhere he affirmeth, he correcteth us (not for any pleasure which he taketh in our pain and smart) but for our profit, that he might make us partakers of his holiness; not to punish us, but to polish and perfect us; not to disable us and weaken our strength, but rather to exercise & it make us stronger. Now if our burden of affliction should be intolerable, either in respect of the weight or continuance of it, it would not accomplish God's end, at which he aimeth in our chastisements, but rather hinder and defeat it, it would not make us more holy, but rather more wicked and profane; not more patient, humble, and meek; but more raging, desperate and willful, murmuring and repining against God's wise providence, as though thereby some wrong were offered unto us. And therefore the Psalmist saith, that the rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hand unto wickedness. And the Lord himself promiseth, that he will not contend forever nor be always wroth, because so the spirit should fail before him. And this love and care we see even in mortal men; for the wise and discreet schoolmaster doth so correct his scholar, that he may make him more quick in pulling his wits together, and more diligent in laboring his lesson, and not so, as his wits should be thereby dulled, and he made incapable of learning. The loving Father chastiseth his son in such measure as is fit for the amending of him; and not so much as will dead his sprits and make him to become foolish or desperate,; yea he that breaketh a wild colt so moderateth his stripes, that he may thereby be t • med and made more serviceable; and will not beat him so unmeasurably, that he should become lame and unprofitable for his use. And therefore we may be assured, that the Lord infinite in mercy and goodness; will show this love and care in our corrections, not suffering our afflictions either in weight or continuance to exceed the measure of our strength, whereby we should become unserviceable and good for nothing, but will moderate our corrections according to our ability, and put an end unto all our troubles and trials; when as he seeth us sufficiently purged from the dross of our corruptions in this fiery furnace, or his graces tried and approved in this spiritual conflict, which were the ends for which we were brought into them.

But for the better confirmation of our faith in this assurance of our deliverance out of all our afflictions in such opportune and seasonable time, as will best stand with God's glory and our own good, let us well weigh and ponder these considerations following. First that God seeth and taketh notice of all the crosses and calamities which by any means whatsoever do happen unto us. So the Psalmist saith, that the eyes of the Lord are upon the righteous, and his ears open unto their cry. And howsoever the wicked flatter themselves with a conceit, that God regardeth not the oppressions of the faithful, and say in their hearts God hath forgotten, he hideth away his face and will never see; yet as he affirmeth, the Lord doth see it, and beholdeth mischief and wrong, that he might take it into his own hands. Neither is the Lord only a bare beholder of the troubles and afflictions of his servants, but he so seeth and knoweth them, as withal he seeth and knoweth the means of their deliverance, yea and also doth indeed save them in their greatest need, according to that of the Psalmist, Behold, the eye of the Lord is upon them that fear him, and upon them that trust in his mercy, to deliver their souls from death, and to preserve them in famine, with whom the Apostle Peter according, saith, the Lord knoweth to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished. With which consideration David comforteth himself in his distress. Though I be (saith he) poor and needy, the Lord thinketh on me; thou art mine helper and my deliverer; my God make no tarrying. And certainly it must needs add much to our consolation in afflictions and our assurance of deliverance, when as we are persuaded that the Lord seeth and knoweth all our miseries. For whereas if he had never so much power and will to help us, we might nevertheless be obnoxious to many wrongs, and be overwhelmed with many calamities, if he were ignorant of our afflictions and did not see and know our state and condition; now when we are assured, that he not only dearly loveth us, and is of power and ability to save and deliver us, but also doth behold and consider all our griefs & crosses, we may be assured also that he will suffer them no longer to lie upon us, then shall be for his own glory, and the everlasting good of our souls, for if we put such trust in earthly parents, that they will not see us want, suffer wrong, or be oppressed with any misery, (they being able to relieve and help us) further then will stand with our good and benefit, as in the case of trial and chastisement: then how much more should we put our confidence in God for help and deliverance, seeing he loveth us much more entirely, and is able to defend and save us much more easily, and continually seeth and knoweth all our wants and miseries?

Secondly, let us consider, that the Lord doth not only see and behold our tribulation (as it were) a far off, he being included in heaven, as we are in the earth, but that as he filleth all places with his essence, so after a more especial manner he is present with the faithful in all their miseries and afflictions, And as the careful Physician attendeth upon and watcheth over his dearly loved patient, that he may apply unto him, fit medicines, which may so purge away the corrupt humors, as that in the mean time nature it self be not too much weakened: and as the cunning goldsmith when as he hath cast his gold into y ^e fiery furnace, doth not there carelessly leave it, but watcheth by it, that he may moderate the fire, and so order it in respect both of the heat and the time of enduring it, that it may be refined and not burned, purified from the dross, and not spent and consumed in the purest substance, so doth the Lord stand by us when we are in our sick beds like a careful Physician to cure and recover us, and like a wise artisan he watcheth over us, when he hath cast us into the furnace of affliction: that when we are according to his own mind purged and purified, he may withdraw his bitter potions, and pull us like pure metal out of the fire, that we not in our spiritual parts receive any hurt or detriment. Neither is the Lord only present with us as a pitiful friend to take compassion on our griefs, but also as a powerful and wise helper he putteth to his hand, that we may be delivered from them; taking the best course, and using the fittest means, for the effecting of that which he willeth and intendeth. And according to the saying of Eliphaz and Elthu; he saveth the poor from the sword, from the mouth of the wicked, & from the hand of the violent man; so that when they expect his help they are not frustrated of their hope. He delivereth the poor in his affliction, and openeth their ear in trouble. So the Psalmist more plainly speaking of this powerful and working presence; saith, that the Lord is near unto them that are of a contrite heart, and will save such as are afflicted in spirit. That he is our keeper, and our shadow at our right hand, so that the sun shall not smite us by day, nor the moon by night. And again, that the Lord is near unto all that call upon him, yea to all that call upon him in truth, he will fulfill the desire of them that fear him, he also will hear their cry and will save them. The Lord preserveth all them that love him, &c. And this the Lord himself promiseth because (saith he) he hath loved me, therefore will I deliver him, I will exalt him, because he hath known my name. He shall call upon me, and I will hear him, I will be with him in trouble, I will deliver him and glorify him. And our Savior ascending into heaven in his bodily presence, promiseth his disciples, and, in them, all the faithful, that he would not leave them comfortless, but would come unto them, by his holy Spirit, and be present with them unto the end of the world. The which gracious promises we see accomplished in the examples of the afflicted Saints, for thus God was present with Jacob in his greatest extremity, holding him up when he wrestled with him, and defending him when he seemed to oppose against him. Thus was he present with Joseph to save and deliver him in the land of his banishment, yea he was with him in prison, giving him grace and favor in the sight of the Jailor, and afterwards an happy deliverance out of trouble. And thus he was present with the three children in the fiery furnace, in a visible manner, walking with them in the midst of the fire, and preserving them from sustaining any harm. And thus even in these days he is present with the faithful in all their troubles, though not thus sensibly and miraculously, yet spiritually and invisibly by his wisdom and power, finding out fit means for their deliverance out of all their afflictions, in such a time as is most seasonable.

The which consideration may serve to replenish our hearts with singular comfort, in that he is always present with us who is most loving, and best able to give us succor and relief. And therefore the Lord himself, when he would cheer his Church drooping in her afflictions, doth much insist and beat upon this argument of his gracious presence. Fear thou not (saith he) for I am with thee; be not afraid, for I am thy God, I will strengthen thee and help thee; and will sustain thee with the right hand of my justice: The men which war against thee shall be as a thing of naught; for I the Lord thy God will hold thy right hand, saying unto thee, fear not, I will help thee. Fear thou not, thou worm Jacob, and ye men of Israel: I will help thee, saith the Lord thy redeemer, the holy one of Israel. And again, Thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, fear not, for I have redeemed thee, I have called thee by name, thou art mine. When thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee. When thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee. And thus the Lord encourageth Paul to be constant and courageous in all troubles and afflictions which should happen unto him, for the preaching of the Gospel. Fear not (saith he) but speak, and hold not thy peace, for I am with thee, and no man shall lay hands on thee to hurt thee. And accordingly thus have the Saints and servants of God comforted themselves in all their afflictions, by calling to mind, that the Lord their God was always present with them, to save and deliver them out of all their troubles. For so David professeth, that though he should walk through the valley of the shadow of death, he would fear no evil, because God was with him, & his rod & staff they did comfort him: and else where, The Lord (saith he) is with me, therefore I will not fear what man can do unto me. The which his professiō he putteth in practice in his greatest extremity. For when the Amalakits had sacked and burnt his city, spoiled him of all his goods, led his wives captives, and when his own people adding sorrow unto sorrow, wer ready to stone him, even then he comforted himself in the Lord his God. Thus also Hezekiah comforted himself and his people, when his country was invaded with the huge army of the Assyrians. Be strong (saith he) and courageous; fear not, neither be afraid for the king of Ashur, nor for all the multitude that is with him, seeing there are more with us then with him. For with him is an army of flesh, but with us is the Lord our God to help us, and to fight our battles. And thus the whole Church triumpheth over all troubles and dangers, in the assurance which she had of God's powerful presence. 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. Though the waters thereof rage and be troubled, and the mountains shake at the surges of the same. Yea, thus did the head of the Church, Jesus Christ, comfort himself in all his great sufferings by the presence and assistance of the divine nature. I gave (saith he) my back unto the smiters, and my cheeks to the nippers; I hid not my face from shame and spitting; for the Lord God will help me, therefore I shall not be confounded: therefore I have set my face as a flint, and I know that I shall not be ashamed. According to which examples, let us labor to carry our selves with comfort and patience in our greatest afflictions, being assured that God is alike present with us, as he was with them, to save and deliver us out of all our troubles; for it is better to have him wrestling with us like an adversary, as he did with Jacob; then to be upon any terms without his company, seeing his gracious presence is all-sufficient to sweeten and lighten the bitterness and burden of all our crosses, to turn our groans and cries into the heavenly music of praise and thanksgiving, and to make hell it self better & more delightful, then the chiefest Paradise of worldly pleasures. And therefore because God's presence is so sweet and comfortable, and he hath promised to vouchsafe it unto those who are in misery and affliction, some have desired and been in love with their crosses and calamities, though not simply for their own sakes, yet in this respect, because through God's gracious promises, they had the better assurance of the enjoying his company. To which purpose one saith, seeing thou hast promised, O Lord, to be with me in mine afflictions, therefore let me ever be afflicted, rather then at any time be without thee. And another. It is better for me to embrace thee in tribulation, and to have thee with me in the fiery furnace of affliction, then enjoying all worldly prosperity, to be without thy company. And a third making the like profession, saith, It is better for me, O Lord, to be in trouble whilst thou art with me, then to reign and revel, feast and flourish in worldly pomp, & be without thee. It is a far greater good to embrace thee in tribulation, and to enjoy thy company in the fire of affliction, then to be in heaven it self, being deprived of thy presence.

Thirdly, let us consider, that the Lord who seeth all our afflictions, and is always present, and ready to help and deliver us, is also Omnipotent and Almighty, and therefore able and all-sufficient to save us, and to give unto us an happy issue out of all our troubles. For as the Psalmist speaketh, Who is God besides the Lord? and who is mighty, save our God. He can do all things (as Job saith) and there is nothing hard unto him. He is glorious and walketh in his great strength, he speaketh in righteousness, and is mighty to save, as himself affirmeth. And therefore the faithful when they have been forsaken of all their other hopes, have notwithstanding rested upon the Lord in all their troubles and dangers for help and deliverance, as being their only strength and stay, as we may see in the example of the Prophet David, The Lord▪ (saith he) is my rock and my for tresse, and he that delivereth me, my God and my strength, in him will I trust; my sheeld, the horn also of my salvation and my refuge. So the Prophet Nahum having spoken of the wrath and vengeance that should befall the Assyrians, affirmeth that God would be good to his Church, and as a strong hold in the day of trouble, knowing them that trust in him. Yea this the whole Church knew & acknowledged, according to that of the Psalmist, In the palaces thereof (that is, of mount Zion) God is known for a refuge. And upon this ground of knoledge they exhort one another, to rest upon the Lord in all troubles for help and deliverance. Trust in the Lord (say they) forever; for in the Lord God is strength forever more. Now if nothing can be more comfortable unto those who are in any danger & distress, then to be assured y ^t their dearest friends are not only present with them, and beholders of all their griefs; but also have ability and power sufficient to free them from the things they fear, and to deliver them out of all difficulties; then ought our hearts much more to be filled with all joy and consolation in our greatest afflictions, seeing we are assured, that the Lord who is infinite in power and love, is continually present with us, and both able and ready in the fittest and most seasonable time, to grant unto us deliverance, and freedom from all those crosses and miseries which do vex and trouble us.

Neither are we only to comfort our selves in the assurance of God's presence and power to help us, but also of his infinite love and goodness towards us; the which now cometh in the fourth place to be considered, as a chief and main argument of our consolation; for if God knoweth all our afflictions, and is near at hand and ready to help us; if he be almighty in power, and able to do for us whatsoever he will, far above all that we can ask or think, and doth also dearly love us, and in regard thereof is still willing to defend us from evil and to do us good, then is there no doubt to be made of God's help, and our deliverance in his due and most convenient time. But as the former points appear plainly by that which hath been said, so is it easy with the like evidence of truth to demonstrate the infiniteness and immutability of God's love towards us. For not only doth he as our Creator, love us his creatures and the works of his own hands; but also as our God, Lord and master, who hath made choice of us above all others to be his own peculiar people, subjects of his kingdom, members of his Church, and servants of his family, unto whom he showeth himself, and by whom he is continually worshipped and served. Yea, in far nearer bonds hath he in his infinite love and mercy united us unto himself, for he is our heavenly father, and we his children by grace and adoption; he is our husband, and we his spouse; yea he is in Christ our head, and we the members of his body; whose love, mercy and goodness towards us, do as much exceed that which is to be found in earthly parents, husbands and heads, as himself doth exceed them, being infinite and incomprehensible. And this the Scriptures do plainly declare unto us; for thus the Lord himself saith to his Church, that he had loved them with an everlasting love, and in mercy had drawn them unto him, when being ignorant of his excellency, they made no haste to come. The which his love, as it is in time endlesle, so it is in quantity matchless, howsoever in the Scriptures it hath some resemblances that we might the better conceive of it. For it is compared to the love of a father, according to that of the Psalmist. As a father hath compassion on his children, so will the Lord have compassion on them that fear him. And by the Prophet Malachi the Lord promiseth, that he will spare the faithful, as a man spareth his own son that serveth him. Yea the love of God is by himself compared to the love of a tender mother, and preferred before it. Can a woman (saith he) forget her child, and not have compassion on the son of her womb? though they should forget, yet will I not forget thee. Behold I have graven thee on the palms of my hands, thy walls are ever in my sight. Yea he loveth us as the husband loveth the wife, for he hath married us unto himself forever in righteousness, judgment, mercy and compassion: the which his coniugal love is notably set forth unto us in the book of the Canticles. And if we would yet have a love above this, he loveth us as the head the members of the body, pitying and preserving us, as those parts, which being of greatest use, are also most tender and subject to injury. For so the Prophet saith, that he who toucheth the faithful, toucheth the apple of God's eye. And Moses in his song saith, that God taught his people, and kept them as the apple of his eye. In assurance of which love David maketh that prayer. Shew thy marvelous mercies, O thou that sauest by thy right hand them that trust in thee, from such as rise up against them. Keep me as the apple of the eye, hide me under the shadow of thy wings.

And as God showeth this his infinite love unto the faithful at all times, and upon all occasions, so especially in the time of their troubles and afflictions, and that both by compassionating and as it were condoling with them in their griefs, and also by saving and delivering them out of them in due time; for so he saith of the afflictions of his people, that in all their troubles he was troubled, and the Angel of his presence saved them. That his soul was grieved for the misery of Israel; and that he earned in the bowels of his compassion, according as himself speaketh by his Prophet. Is Ephraim my dear son or pleasant child? For since I spake against him, I, do earnestly remember him still. Therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. For this his love and compassion cannot be idle; but as it will show it self in pitying the miseries and troubles of his children, so also in giving unto them seasonable help and deliverance. For so he saith of the same people, and in them of all the faithful. They shall come weeping, and with mercy will I bring them again. I will lead them by the rivers of waters, in a straight way wherein they shall not stumble; for I am a father unto Israel, and Ephraim is my first borne. And so the afflicted Church speaketh out of her own experience. The Lord will not forsake forever. But though he send affliction, yet will he have compassion, according to the multitude of his mercies; for he doth not punish willingly, nor afflict the children of men; yea contrariwise, he taketh the greatest delight in showing his mercy and goodness to those who serve and depend upon him, as being an action most natural and familiar unto him, according to that of the Prophet Micah. Who is a God like unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger forever, because mercy pleaseth him. All which his mercy and goodness he is above all other times most ready to extend towards us in the time of our afflictions, in regard of our weakness to bear these burdens; for he knoweth whereof we be made, and remembereth that we are but dust, and he hath experience of our infirmities, as the Prophet speaketh, knowing what to lay upon us, and the fittest time to ease us of our burden. The which may serve as a singular consolation unto us in all our troubles and afflictions, in that the Lord who is almighty and most able to help us, is also infinite in love and compassion towards us, and therefore always ready and willing to give unto us deliverance in time most convenient. For if the child so presumeth on his Fathers love, that having also power in his hand to supply his wants, protect him from dangers, & free him from any evil, he comfortably resteth upon him in his greatest poverty and misery; If the beloved wife so trusteth in her husbands love, that she careth not to have much in her own keeping, so she be assured that he hath enough for both, nor feareth any enemy in his presence which she knoweth he is able to resist and overcome; nor is much troubled with any present pain or sickness, if she be persuaded, that he at pleasure can give her ease by curing of it; And finally if the members of the same body do securely rest upon the wife providence and direction of the head, and when it so appointeth are content with meekness and patience to endure any pain or torture, as binding, lancing searching, searing, for the helping and healing of their infirmities and sores, because by natural instinct they know, that it will impose upon them no more then necessary pains, seeing in all their troubles and vexation it doth condole with them: then how much more should we in all our afflictions and miseries rest and rely upon God's aide and assistance with security, comfort and spiritual joy, seeing we can make no question of his power and ability to deliver us, and may be assured that he infinitely more loveth us, then the most loving father his only son, the kindest husband his dearest wife, or the natural head the true members of his own body.

Lastly, let us consider, that the Lord is not only powerful able, and graciously willing to give unto us help and deliverance out of all our afflictions in respect of those relations of love between him and us; but hath also freely bound himself by his most infallible promises, which therefore can no more possibly fall to the ground vnaccomplished, then he and his truth can be severed and parted, who are of the same infinite essence and being. So he saith, Call upon me in the time of trouble, so will I deliver thee, and thou shalt glorify me. And else where. Because he hath loved me, therefore will I deliver him, I will exalt him, because he hath known my name. He shall call upon me, and I will hear him, I will be with him in trouble, I will deliver him and glorify him. And in another place; Cast thy burden upon the Lord, and he shall nourish thee, he will not suffer the righteous to fall forever. He will fulfill the desire of them that fear him; he also will hear their cry, and will save them. The Lord preserveth all them that love him, &c. And again, Before they call I will answer, and whilst they speak I will hear; And that I may not multiply more places, because they are obvious and easy to find, unto any that look into the holy Scriptures, the Apostle assureth us, that he will not suffer us to be tempted above our power, but will give a good issue with the temptation, (both in respect of weight and continuance of it) that we may be able to bear it. The which gracious promises are most infallible, because (as the Apostle there speaketh) he is faithful and true who hath made them. Yea he is not only true but truth it self, and therefore no more able to go from his word then to deny and forsake his very nature and being. And therefore if when we are in distress we are cheered and refreshed, when a faithful and able friend doth promise his aid and assistance for our help and deliverance, from the evils which gaule and vex us, though their power be often subject to crossing, their will to changing, and their faith to failing: then how much more should our hearts be replenished with joy and comfort, when as we have the promises of God, who is omnipotent and subject to no thwarting, immutable in his love, and cannot alter, and truth it self, who cannot fail in performing of anything which he undertaketh?

In all which respects God is said to be our chief and only comforter in all our troubles and afflictions, because all true and substantial consolations do issue and flow from him, as the fountain of joy and comfort. Thus the Apostle styleth him, the Father of all mercies, and God of all comfort, who comforteth us in all our tribulation. And the Lord appropriateth it unto himself. I even I am he that comforteth you, who art thou that thou shouldst fear mortal man, and the son of man which shall be made as grass, and again, as one whom his mother comforteth, so will I comfort you, and ye shall be comforted in Jerusalem. In respect whereof our Savior Christ calleth his holy spirit, by the name of comforter, because it is a special office of his to comfort God's saints in all their tribulations. And of this David had experience where he saith in the multitude of my thoughts within me, thy comforts delight my soul. Whereof it is that in his afflictions he desireth no other comforter; I pray thee that thy mercy may comfort me, according to thy promise unto thy servant. Let thy tender mercies come unto me that I may live▪ for thy Law is my desire. Neither in truth is there any other in comparison of him to be sought or looked after, for as one saith, he is our only and singular remedy in all our afflictions and miseries. He is the best Physician, a captain and leader that never misleads us; a King that always comforts and raiseth us up being dejected, and a most valiant champion, who only fighteth in us and for us against all enemies, and after our victory crowneth us with glory, when by his help alone we have overcome. And what can we seek which we may not find in him? If we be sick, he is our Physician; If like pilgrims we wander in a strange country, he is our guide; If we be desolate, he is our King; If we be assaulted, he is our champion; If we thirst, he is our drink; If we be cold, he is our garment; If we be sorrowful, he is our joy; If we be in darkness, he is our light; If we be Orphans, he is our Father, husband, friend and brother? he is the chief goodness. Most merciful, most mighty, most beautiful, most wise, who everlastingly governeth and disposeth of all by his most wise and powerful providence.

And these are the reasons whereby we may be assured of our deliverance out of all our afflictions; which are not grounded upon our works, merits, worthiness, or anything which is in us; but upon God his all-seeing knowledge, gracious presence, power, love and truth; which being things without us, cannot be crossed by our sins and unworthiness, if we perform that condition of faith, laying hold on these mercies and gracious promises of God, and bringing forth the fruits of repentance, whereby we bewail, hate and forsake all those sins, which have moved the Lord to inflict upon us all these crosses and afflictions. Now unto these arguments of comfort arising from our assurance of deliverance, let us add briefly some examples of the faithful from time to time, who having trusted in God, have in his due time been saved and delivered out of all their troubles and afflictions. And thus we read, that God saved Noah and his family from perishing in the universal deluge, and Lot from the common destruction of Sodom and Gomorrah. Thus he freed Abraham from the danger of loosing either his life or wife, by plaguing the heathenish kings, and also of loosing his son, by providing in an instant another sacrifice to be offered in his place. And thus he delivered Jacob from the grievous servitude of churlish Laban, as also from the mischiefs which he intended against him at his departure; from the armed malice of his brother Esau, and out of innumerable other afflictions and dangers, as appeareth in his story. So how graciously did the Lord deliver Joseph from the bloody conspiracy of his brethren, making their malice to serve his providence, as a means of his preferment; as also out of all those miseries into which he was deeply plunged through the lustful rage and false slanders of his dishonest mistress? how miraculously did he deliver Moses in his infancy from killing, drowning and starving; and in his mature age from the malicious intendments of Pharaoh and the Egyptians, as also from the mutinings and often rebellions of the ungrateful Israelites: What an happy issue did he make for Job out of all his troubles? and how meruaylously did he protect David from the Philistines, from the persecutions raised against him by Saul, and the rebellious treason of his own son? how did he manifest his omnipotent power and watchful love, in preserving Elias from the malicious rage of Ahab and Jezebel, in feeding him by the ministry of his Angel, and afterwards by the ravens, and the poor widow; in safe-guarding Elizaeus from the army of the Aramites, and the bloody designements of his own ungrateful King? in preserving the three children in the fiery furnace. Daniel in the Lions den, Jonah in the whales belly; and Hezekiah from the mighty host of Sennacherib, and afterward from the jaws of death when as it was ready to seize upon him? yea how wonderfully did he deliver the whole people and church of Israel; first out of the bondage of Egypt, and afterwards in the time of the Judges from the subjection and oppression of their many and mighty enemies, as from the Amorites, Ammonites, Philistines, Zidonians, Amalekites, and Maonites, as the Lord himself telleth them? So likewise out of the captivity of Babylon; and from the most cruel conspiracy of Haman, whereby he intended at once, to root them out from being a people. Finally, in the New Testament, when as nevertheless he was purposed to make the blood of his Martyrs the seed of his Church, yet till the appointed time came, how strongly and powerfully did he preserve them from the cruelty and malice of the Scribes, Pharisees, and the rest of the Jews, delivering Peter, Paul and Silas out of prison by the ministry of hi • Angels; and Paul himself from the conspiracy of the Jews at Damascus, and afterwards at Jerusalem, from their rage and uproars, out of desperate dangers both by sea and land, and lastly, from the persecution of bloody Nero, who like a ravenous Lyon (as himself speaketh) gaped upon him, thirsting for his blood. In a word, we may see this verified in the examples of all the faithful, who depending upon the Lord, have had experience of his love, power and truth of his promises, in their marvelous deliverances out of all their afflictions. So the Psalmist saith, that the Lord will be a refuge for the poor, a refuge in due time, even in affliction, and that they who know his name will trust in him, because he hath never failed them that seek him. And else where speaking out of his own experience, both in himself and others, he saith, that great are the troubles of the righteous, but the Lord delivereth them out of all. Yea setting down the manifold miseries and afflictions unto which God's people are in this life subject, he still concludeth with this, as the foot of his song, So they cried unto the Lord in their troubles, and he delivered them out of their distress. The Prophet Isaiah likewise out of his own observation speaketh to the same purpose; Thou hast (saith he) been a strength unto the poor, even a strength unto the needy in his trouble, a refuge against the tempest, and a shadow against the heat. The Prophet Asariah also saith, that who so ever returned in his affliction to the Lord God of Israel, and sought unto him, he was found of him. And the son of Sirach maketh a challenge to whomsoever should take upon him to contradict this truth, namely that he should find out one, who hath trusted in God, and been forsaken of him in his afflictions. Look (saith he) at the generations of old, and see, did ever any trust in the Lord and was confounded? or did despise that called upon him? for the Lord is full of compassion and mercy, long suffering and very pitiful, and forgiveth sins, and saveth in the time of affliction.

The consideration whereof should exceedingly comfort us in all our crosses and calamities, seeing we have not only God's gracious promises of help and deliverance out of all our troubles, but such manifold experience of the performance of them, unto all the faithful who have trusted in him, and reposed themselves under the shadow of his wings; especially considering that there is in him no mutability or shadow of change; & therefore if we in like manner rely our selves with firm affiance, upon his providence and promises, we shall find him alike ready to save and deliver us out of all our afflicitons. When then we see me to be forsaken of God in the day of our tribulation, let us comfort our selves with David and say, Our fathers trusted in thee, they trusted in thee, and thou diddest deliver them; they cried unto thee, and were delivered; they trusted in thee, and were not confounded. For this is the right use of their deliverances, that our faith and affiance may be confirmed and assured, that the Lord will be alike gracious unto us, if we rest and rely upon him. According to that of the Psalmist. the Lord will be a refuge for the oppressed, a refuge in times of trouble: and they that know thy name will put their trust in thee, for thou Lord hast not forsaken them that seek thee. And this use he affirmeth the faithful would make; of his marvelous deliverances; for having said, that upon his seeking the Lord, he was heard of him, and delivered out of all his fear; he inferreth, that others also shall look unto him, and run unto him, and their faces shall not be ashamed, saying, This poor man cried, and the Lord heard him and saved him out of all his troubles.

Yea, not only may we comfort our selves in the remembrance of these examples in former times, and those which we may daily observe in our own days; but also in the consideration of those manifold and wonderful deliverances, which either together with the rest of God's Church, or particularly by our selves, the Lord hath in mercy vouchsafed unto us. As namely our freedom from that most miserable captivity of sin and Satan; our deliverance from the grievous yoke and slavish subjection, both in respect of body, soul and state, unto the Romish Antichrist, by the preaching of the Gospel; when as there was impossibility, in regard of his strength, and our weakness of ever coming out of his cruel thralldom; our wonderful deliverance in the year 1588. from the invasion and bloody intendments of the Pope and Spaniard; the raising up of our heads hanging down with sorrow, & refreshing our hearts dejected with fear, at the death of our late worthy and renowned Queen, by reparing our loss in our gracious Sovereign, by whose means the sincere preaching of the Gospel and the flourishing estate of the Church and kingdom is continued and preserved. Finally, our strange and almost miraculous deliverance from that horrible conspiracy, and unmatchable treason of the blood-thirsty Papists, who had intended to blow up at once both King and State, and within some few hours had brought their damnable design into act and execution. Unto which public deliverances everyone may add all those which they have had experience of in their own particular; as protection from enemies, preservation from dangers, supply of necessaries in the time of want, recovery of health after most dangerous sicknesses, and such like; which being innumerable in respect of particular men, I leave them to the consideration of everyone, as they have observed them out of their own experience. All which gracious deliverances from dangers and passed miseries, should serve as effectual arguments to comfort our hearts in our present afflictions, seeing in regard of God's unchangeable love, they give unto us assurance of the like freedom from our present afflictions, being so many pledges and pawns of God's mercy, truth and careful providence, still watching over us. And thus David concludeth, that the same God who had delivered him from the Lyon and Bear, would also save him from the uncircumcised Philistim. And Paul having experience of God's power and love, in delivering from that great affliction, which so much pressed him, that he doubted of his life, professeth his confidence in God for help and succor in all future dangers. And being delivered out of the mouth of the Lyon ; that is, from Nero that cruel persecutor, he comforteth himself, and strengtheneth his faith in this assurance, that God would deliver him from every evil work, and preserve him unto his heavenly kingdom. Yea even the heathen captain calleth to remembrance the former deliverances of him and his fellows, that he might hereby comfort himself and them, in assurance of like preservation from present troubles, whose example may convince us of greater weakness and infidelity, if having many more pledges and experiments of God's love and power, we come short of him in our courage and confidence. The which will lie as an heavy sin upon our souls, and add much to the weight and bitterness of afflicitons; seeing we so much distrust God, that we will not only, not give credit to his word and promises, but not so much as believe him when he hath, by former experience, put into our hands the pledges and pawns of his love and care over us. And this was the sin of Asa, who having been delivered from the huge host, chariots and horsemen of the Aechiopians and Lubims; did not after this experience of God's mercy rest upon him for deliverance and victory over B • astra king of Israel. As also of the Israelites, who having had continual experience of God's care, power and love, in defending and providing for them, did in their next wants and dangers, show so much diffidence and distrust, as though they had never seen any of his works of wonder, as the Prophet doth at full declare it, in the 78. Psalm.

CHAP. XXXIIII.

How we may strengthen our faith, hope and patience, when God deferreth to perform his promises concerning our deliverance.

BVT against that which hath been said, some happily may object, that they have known many who trusting in God, and waiting for his help, and fervently calling upon him for deliverance, have notwithstanding long lived, and at last died in their afflicitons; yea, that they themselves do still remain in great misery and tribulation, though they have often by servant prayer cried unto him, and depended upon no other for succor and freedom from their evils. To which I answer. First, that all God's servants have deliverance out of their afflictions in due time, whether it be by life or death; and therefore seeing our longest lives are short and momentary, being compared with that everlasting happiness which is to follow after, the time of our afflictions cannot be long, nor our deliverance far off, although it should be deferred to the day of dissolution. Whereas contrariwise the punishments of the wicked being begun, do never end, their earthly miseries leading and bringing them into those everlasting and hellish torments. Secondly, I answer, that God's promises of deliverance from temporary afflictions are not absolute, but always to be understood with this conditiion, if it will stand with his own glory, and the spiritual good and saluaiton of the parties unto whom he maketh them. For otherwise our freedom from affliction would be no benefit, but the greatest hurt, God's promise would degenerate into a threatening, bringing unto us evil instead of good, and it would prove unto us the greatest cross, not to be thus crossed and afflicted. Now often times God's glory and our salvation, are more advanced by the continuance, then by the removal of our crosses; as when God trieth by them his graces in us, that he may afterwards crown them, and causeth our sight to be so much more long and dangerous, that accordingly our ensuing victory may be the more glorious; or when he doth use them either for an hedge to keep us from leaping into the forbidden pastures of carnal pleasures; or fo •• fiery furnace to purge and purify us from the dross of our corruptions. In which cases it is the greatest freedom not to be freed; and God's greatest mercy towards us, when as he continueth us in our temporary misery. And therefore in all our crosses and calamities we are to comfort our selves in this assurance, that if it will stand with God's glory, and the everlasting good of our souls, we shall most certainly obtain deliverance; or otherwise, if it be better for us in these respects, that we should continue in them, then will the Lord assuredly give unto us such strength, patience and inward comforts of his spirit, as shall • nable us to bear them without fainting and sinking under them.

But oftentimes the Lord deferreth his help and our deliverance, either for our further trial, or for the restraining or mortifying of our corruptions, or finally to move us hereby with more earnestness and fervency of spirit to emplore his assistance; that being delivered, we may be more thankful, for this benefit, the want whereof hath made us to value and prize it, according to it worth. And when he hath purified us from our dross, and exercised our faith, hope, affiance and love towards him, he will then free us out of all our miseries. And therefore seeing▪ we are uncertain • , whether our deliverance be near at hand, or far off; whether the Lord will now, or hereafter, or not till the day of death give us freedom from the miseries which afflict and grieve us; therefore it behooveth us to persevere and continue in faith and hope, with patience and humility to wait the Lord's leisure, and to stay the appointed time whether it be in life or death. The which duties, because they are not only hard, but merely impossible to flesh and blood; let us earnestly labor in the use of all good means which may enable us to perform them. And these means enabling us to wait and depend upon God, when he delayeth the accomplishing of his promises, in delivering us out of our afflictions, do either respect meditation or action. Concerning the former, if we would attain unto this hope and patience when God deferreth to help us, we must diligently meditate in his word, which alone containeth in it all such comforts as may uphold us in this trial. For so David saith of it; It is a comfort in my trouble, for thy promise hath quickened me. I have remembered thy judgments of old, O Lord, and have been comforted. Thy statutes have been my song in the house of my pilgrimage. And a little after. Except thy law had been my delight, I should now have perished in mine affliction. More especially we must meditate on the commandment of God, whereby he enjoineth us to wait upon him, and to persevere in our faith, hope and patience, notwithstanding that he deferreth to deliver us. So the Lord having by vision, revealed the deliverance of the people of Israel from those miseries where-with the Chaldeans did afflict them, willeth to attend his leisure, for the accomplishment of it. For the vision (saith he) is yet for an appointed time, but at the last, it shall speak, and not lie; though it tarry, wait • for it shall surely come, and not stay. And the Apostle to this purpose useth that notable exhortation. Be patient (saith he) brethren, unto the coming of the Lord. Behold, the husband-man waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the former and the later rain. Be ye also patient therefore and settle your harts, for the coming of the Lord draweth near. So the son of Sirach exhorteth us to prepare our souls for temptation, if we come with a resolution to serve the Lord, to set our hearts aright, and constantly endure, and not make haste in time of trouble; and willeth all those that fear the Lord to wait on his mercy, and not to go aside, (namely, by using indirect and unlawful means to deliver themselves) lest they should fall.

Secondly, let us meditate and consider, that unto this commandment, the Lord hath added his most gracious promises, to encourage all to yield unto it their obedience; with which the Book of the Psalms abounds in every place. So he saith, The poor shall not always be forgotten: the hope of the afflicted shall not perish forever. Hope in the Lord, be strong, and he shall comfort thine heart, & trust in the Lord. Behold the eye of the Lord is upon them that fear him, and upon them that trust in his mercy; to deliver their souls from death, and to preserve them in famine. The Lord redeemeth the souls of his servants, and none that trusteth in him shall perish. Waite patiently upon the Lord, and hope in him, &c. For they that wait upon the Lord shall inherit the land. And the Prophet Isaiah assureth us, that they who wait upon the Lord, shall renew their strength; they shall lift up their wings as the Eagles; they shall run and not be weary, and they shall walk, and not faint. And else where, Thow shalt know that I am the Lord; for they shall not be ashamed that wait for me. And again, Since the beginning of the world, they have not heard, nor understood with the ear, neither hath the eye seen another God besides thee, which doth so to him that waiteth for him. Yea not only help and deliverance are promised in this life to those who wait upon God, and persevere in their affiance and hope, when he deferreth the accomplishment of his word; but also everlasting blessedness in the life to come, according to the saying of the Prophe • ▪ The Lord is the God of judgment; bl • ssed are all they that wait for him. Yea▪ so are present and future benefits promised to those that persevere in their hope and affiance, that they are all appropriated unto them only. For there is none attaineth unto the crown of glory, but he who hath first obtained full and small victory over all the spiritual enemies of our salvation, and among the rest over these trials, afflictions and tribulations, which fight against us under the conduct of the world. For •• only that endureth unto the end shall be saved, as our Savior teacheth us. He alone that overcometh is admitted to eat of the tree of life, which is in the midst of the Paradise of God; he that overcometh shall not be hurt of the second death; he that is faithful unto the death, shall be crowned with the crown of life. He that overcometh shall ear of the Manna that is hid, and shall have that wh • 〈…〉 • stone, and in it a new name written, which no man knoweth, but he who receiveth it, &c. Now the means of obtaining this victory, is to persevere and continue constant in our faith, affiance, hope, and patience, in all our afflictions and tribulations. For (as the Apostle saith) All that is borne of God, overcometh the world, and this is the victory that overcometh the world, even our faith. And because all God's promises are made to those and those only who persevere in these graces, and wait upon the Lord at all times, and in all estates and conditions, therefore upon this foundation the Church groundeth her prayers for help and deliverance out of her afflictions. O Lord (saith she) have mercy upon us; we have waited for thee, be thou which wast their arm in the morning, our help also in time of trouble. And to the same purpose the Prophet Micah saith, Therefore I will look unto the Lord; I will wait for God my Savior: my God will hear me.

Thirdly, let us comfort our selves when God deferreth his promises, and continueth our conflict of afflictions, after we have long waited for help and deliverance, by considering that in his good time they shall most certainly be accomplished; seeing his truth being of his essence, it is no more possible that he should fail of his word, then it is possible that he should deny him self; and therefore seeing he hath promised that we shall overcome the world, that we shall have strength to endure all temptations, and have an happy issue out of them, that if we suffer with Christ, we shall reign with him, and that by many tribulations and afflictions we shall enter into the kingdom of heaven; we may be assured though our way be long and soul, yet at last we shall come to our journeys end; that after our painful sufferings, shall come our glorious reigning, and that after our dangerous and irksome fight, we shall obtain an happy victory, and be crowned with everlasting glory. In which regard (as one saith) we may be secure in fighting, seeing we are sure of overcoming. O only safe fight, which for and with Christ is undertaken; in which the Christian souldiar neither wounded, nor overthrown, nor trodden under foot, no nor slain can loose the victory; if he manfully stand to it, and do not betake himself to a shameful flight. FOr the only means of loosing the victory, is by shameful and sinful flying from our enemies, By flying we may loose it, but by dying we cannot. For blessed is he that dieth fighting, because he shall be crowned dying. But woe be unto him who by cowardly avoiding the conflict, doth loose both the victory and the crown.

Fourthly, let us consider, that the Lord usually exerciseth the faith, hope, affiance and patience of those who are most dear unto him, and enriched with the greatest measure of these saving gtaces, with these delays, and deferreth the accomplishment of his promises unto those especially, who have received the greatest strength to endure this trial. Neither doth the Lord shoot his most piercing bullets of temptations against his weakest armor, which would but disgrace his workmanship, and in mortal manner wound the wearer; but he dischargeth them only against such as he hath made high proof, which repel the shot without harm, and set forth the skill of him that made it. He will not lay a great weight upon weak shoulders, which would crush them down and make them unprofitable for use, but he loadeth those with the heaviest burden, whom he hath first enabled with sufficient strength. He will not lean too hard upon his bruised reeds, nor cast water upon his new kindled fire, which he would have increase to a great flame; but he putteth to the greatest stress his most solid timber and heart of oke, and casteth these waters of trial upon such a thoroughly inflamed zeal, as is but the more increased in heat by this opposition and reluctance. And thus the Lord dealt with Abraham, the father of the faithful; for having made many notable promises unto him and his posterity, he kept him a long time without any issue, and having assured him, that in his seed both himself and all the nations of the earth should be blessed; he exercised his faith in this promise, by deferring the accomplishment thereof, until he was grown so old that it seemed impossible in nature to be performed. So he gieth Jacob the blessing, and promiseth him the land of Canaan in possession, but afterwards he is fain to wait for the accomplishment twenty years, as a stranger and servant in another country. He promiseth Joseph many privileges, and the sovereignty over his brethren, but in the mean while they use him at their pleasure, they sell him for a slave into Egypt, where he passeth many dangers, and endureth many miseries, before he seeth any likely-hood of the performance of God's promise. And finally, thus he used David, a man according to his own heart, for after that he had chosen him for King over his people, and had assured him by his promise, that he should sit upon the royal throne, he deferreth the accomplishment thereof for many years, in the mean while exposing him to the persecution of his enemies, and to such innumerable troubles and temptations, that his faith sometimes received foils, and brought into question the truth of God's word. And this appeareth in many places of y ^e , Psalms, where he maketh these and such like complaints. How long wilt thou forget me, O Lord, forever? how long wilt thou hide thy face from me? How long shall I take consel within myself, having weariness daily in mine heart? how long shall mine enemies be exalted about me? Yea, he crieth out as one utterly cast off; My God, my God, why hast thou forsaken me▪ and art so far from my health, and from the words of my rearing? O my God, I cry by day, but thou hearest not, and by night, but have no audience. And again. Will the Lord absent himself forever? and will he show no more favor? is his mercy clean gone forever? doth his promise fail forever more? hath God forgotten to be merciful? hath he shut up his tender mercies in displeasure? and I said, this is my death. Yea, so was his faith shaken with these long delays, that he said in his fear all men (and among the rest the Prophet Samuel, who had reported unto him God's promises of the crown and kingdom) were but liars and deceivers; and professeth that his eye failed in expecting God's salvation, and the accomplishment of his just promise. And even thus the Lord dealeth with the faithful in these days; for howsoever when we are babes in Christ, and weak in faith, he will not break the bruised reed, nor quench the smoking flax, and therefore is pleased to perform his promises speedily, and to encourage us in his service with the liberal wages of his rich and plentiful benefits; yet when we are grown strong in grace, and are endued with a great measure of faith, affiance, hope and patience, he will not lay light burdens upon our able shoulders, nor exercise these gifts with his slightest trials; but he will prove us with great and dangerous temptations, and seem to leave us in them without help and deliverance for a long time together. And therefore, when this befalleth us, we are not to be discomfited and discouraged, yea rather we are to rejoice in these trials and afflictions, seeing they are signs of God's greater love towards us, and that he hath vouchsafed unto us a greater measure of his gifts and graces; and comfortably to attend God's good leisure for our deliverance, seeing we know that the Lord delighteth in them that fear him, and attend upon his mercy: as the Psalmist teacheth us.

Fourthly, let us consider, that howsoever the Lord hath made his faithful and beloved servants, to wait long for the accomplishment of his promises, yet at last he never failed to be as good as his word. For though he long delayed it, yet in the end he gave Abraham children; he made way for the return of Jacob into his own country; he advanced Joseph above all his brethren; and delivering David from all his persecutions, he set him upon the throne of the kingdom, and made him happily to weld the royal Scepter. For so himself speaketh. I waited patiently (saith he) for the Lord, and he inclined unto me, and heard my cry, he brought me also out of the horrible pit, out of the miry clay, and set my feet upon the rock, and ordered my goings. And thus the Lord suffered his promises to be long unperformed unto the people of Israel, whilst they remained in the Egyptian servitude, but no sooner the day came which he had appointed, but they were presently freed out of their cruel bondage. And after he had brought them into the promised land, he tried and corrected them with many afflictions, and suffered them to be led captive of their enemies, deferring their deliverance out of these troubles, till he had caused them to wait long, and had made trial of their faith and patience, by absenting himself for a time, & withholding from them his promised help. So the Church saith. Therefore will I wait upon the Lord, that hath hid his face from the house of Jacob, and I will look for him. And again, In that day shall men say, loe this is our God, we have waited for him, and he will save us; this is the Lord, we have waited for him, we will rejoice, and be joyful in his salvation. And in another place, We O Lord have waited for thee in the way of thy judgments, the desire of our soul is to thy name, & to the remembrance of thee. After which expectation they were not disappointed of their hope, for when the 70. years were expired, which was the appointed time of their delivery, then mauger the malice, policy and power of all their enemies, they wer graciously freed out of this their captivity. And therefore seeing we have such assurance of the truth of God's promises, and so manifold experience in others and in our selves, that his delays though they sometimes cause doubting, yet they never bring unto us any danger; let us by a lively and constant faith lay hold upon them, even when they are long deserred, being assured that if with our father Abraham we tarry patiently, we shall at length with him enjoy the promise. And so shall we have a testimony unto our own consciences, that we are endued with a true and lively faith, when as we do not make haste (as the Prophet speaketh) but wait the Lord's leisute for the accomplishment of the promises. For these two go together and admit of no separation; but as faith causeth hope, being (as the Apostle saith) The ground of things hoped for, and the evidence of things which are not seen ; so hope accompanieth & demonstrateth faith, expecting the appointed time, when as the things believed shall be enjoyed. Whereas on the other side we bewray our incredulity, when we will not hopefully wait upon God, for the accomplishment of his promises, but covet in post haste to have our desires satisfied; resolving that if God will not give us lawful means of freedom from danger, or deliver us out of our afflictions when we would have him; that we will no longer attend his leisure, but use such means as are next hand, not waighing or regarding whether they be lawful or unlawful, so they be but likely to satisfy our desires in the removal of our crosses. And of this haste we have an example in Jehoram, who professeth in plain terms that he would not attend on the Lord any longer then pleased him, but would use his own means for his deliverance. And in many men who live in these days, who will not wait on God's leisure for their recovery of health, but send to witches and wizards; nor for the repairing of their poor estates in the use of lawful means, but fall either to oppression and violence, or to fraud and deceitful dealing.

Fifthly, us consider, that if the Lord deferreth to perform his promises for our deliverance, he doth it not because he is unable or unwilling to help us, or because he taketh any delight in our miseries and afflictions; but as he doth at the first inflict upon us these trials and chastizements for our spiritual good and the furthering of our everlasting salvation; so he only continueth them so long as is fit for the effecting and perfecting of these his gracious ends. As for example he afflicteth us for our trial, that his graces vouchsafed unto us may be exercised and manifested to the glory of him that gave them; and increasing of the happiness of those that have them; and therefore if after the renewing of our faith and serious and sound repentance, our crosses are continued, we may be assured that the Lord is pleased to use further as the instruments of his glory, and that he is purposed by continuing the conflict to magnify our victory, and to make our crown much more glorious. Sometimes also he afflicteth us, that here by our sins and corruptions may be mortified and subdued, and we purged and purified by this fiery trial: and therefore if after much praying and earnest suing we are not freed, we are to know that the dross of corruption is not yet sufficiently consumed, and we refined and purified, seeing the Lord continueth us still in this fiery furnace; and that the sores of sin are not yet cured, nor the core of corruption yet drawn out, seeing ou • skillful and loving Chirurgeon doth still cause these corrasiues to be applied unto us. More especially he useth these bitter medicines to wean us from the love of the world and worldly vanities; and therefore if after much loathing and complaining we are still compelled to taste of them, we may hence conclude, that our love and affection still too much doteth on these earthly things, and that we have as yet a desire to suck this hurtful milk, and to return unto these poisonous breasts, if the Lord did not still anoint them with the woremewood and gall of these temporary afflictions. So the Lord doth afflict us, that his sanctifying and saving graces may be confirmed and increased in us; and therefore if they are still continued upon us after we have often sued for help and deliverance, let us know that we have not as yet profited by them as we ought, and that in infinite love the Lord will not leave us, until he have brought us to greater perfection. More especially we are corrected by the Lord, that by his chastizements our faith, repentance and obedience might be increased, and therefore if after earnest suite we are not eased of them, we may assure our selves, that our faith yet needeth more exercise, and longer and greater experience of God's love, power and truth, in moderating our afflictions and supporting us with the power of his might, that we may be able to bear thē; & that we have not yet, as we ought, bewailed our former sins, hated our present corruptions, nor firmly (as we should) resolved to labor in the use of the means for the mortifying & subduing them; and for the time to come, to serve the Lord in holiness and righteousness, with zeal, integrity and uprightness of heart. Finally, the Lord bringeth us into these dangerous straights of trouble and misery, that we may flee unto him by hearty prayer for help and deliverance; and therefore if we have already prayed often, and are not yet heard according to our desires, let us persuade our selves, that the Lord stoppeth not his ears to our suits, but seeing that we are cold and negligent in soliciting of them, he doth by these seeming refusals and temporary repulses, but make us the more fervent and earnest in suing for his help, and in begging such benefits and deliverances, as are much endeared unto us by his momentary denials and our own wants; as it notably appeareth in the example of the woman of Canaan, who received at Christ's hands diverse sore repulses, not because he was purposed to deny her request, but because he would have her prosecute it with greater earnestness, to which purpose one saith, that God in tribulation stirring up the faith to ask, and himself deferring to grant, doth not deny his aide, but only intendeth our desire. And therefore if being impatient of our crosses we should immoderately covet to have them removed before we have by them attained unto these ends, we do in effect desire that our corrections should become (like those of the Israelites) vain and fruilesse. If we should sue to have the plasters removed, and the bitter potions taken away, before our sores and sickness of sin be healed and cured, we do thereby desire that the Lord would give us over as a desperate cure, and leave us to rotte and perish in our diseases and corruptions.

Sixthly, let us consider that the Lord oftentimes cometh to our aide, and saveth and delivereth us out of our troubles, when we are brought into the greatest extremities, and past all hope of recovering out of our miseries, for then is he most glorified and his wisdom magnified, when as we being brought unto our wits end, and seeing no possible means of escaping out of our tribulations, he findeth an easy passage and egress out of them; then is the Omnipotencie of his power manifested, when he delivereth us out of such evils as do quell and overwhelm all human strength; then is the prowess and might of our general best known, when he supporteth us in most terrible conflicts, and giveth us victory over invincible enemies, we seeing no strength in our selves to make resistance. And finally, then principally we are occasioned to extol and praise our heavenly Surgeon and Physician, when as he cureth our incurable wounds, and recovereth us out of our most desperate diseases. An example whereof we have in Abraham, whom God continued childless (though he had made gracious promises unto him of multiplying his seed) until he and his wife were so stricken in age, that there was no hope remaining: And yet he abou • hope, believing under hope, that he should be the father of many nations, as the Apostle speaketh, And not weak in faith, neither considering his own body, which was now dead, being almost an hundred year old, nor the deadness of Saraes womb, but tarrying patiently, he did at length enjoy the promise. So he promised the people of Israel that he would bring them out of Egypt, and give them possession of the Land of Promise; but this he performeth not whilst Pharaoh lived, who was their friend, when as in reason there might have been some likely-hood of it, but when they were most endangered to the rage and malice of their tyrannical enemies, and had no appearance of hope to be freed out of that cruel bondage, or to shake that iron yoke from off their necks. And thus afterwards he delivered them from the captivity of Babylon, not when they were in their chief flour and strength, and able to make some shift for themselves; but when their case was utterly desperate, the Lord freed them out of this misery, plucking them (as the Prophet speaketh) like firebrands out of the fire. So he saved David when he seemed unto himself utterly forsaken, and delivered him out of the hands of Saul, not by keeping him far off from danger, but when having inuironed him about with a strong army, he was even ready to seize upon him. And thus our Savior being in the ship with his disciples, did seem to neglect them in their greatest danger, and did not awake out of sleep, nor arise to deliver them, til the ship was covered with waves, and ready to sink. And afterwards he suffered them to be tossed with a tempest, and by his miraculous walking on the sea to be astonished with fear; and then being brought into the last extremity, and past hope of escaping out of danger, he giveth unto them comfort, by assuring them of his presence. Finally he would not preserve Lazarus life by going unto him in the time of his sickness, nor yet when he was newly dead and buried, but he purposely stayeth from him four days at the least, after his death, and then goeth and raiseth him to life. Neither did he by his Angel deliver Peter out of prison presently after he was apprehended, but the very night before that Herod intened to proceed to his execution, when as he was strongly guarded between two soulidiars, bound with chains, and had the keepers besides, waiting before the prison door▪ even then when all hope was past to natural reason, he saved and delivered him out of that imminent danger. And so to conclude this pointe with an example which is fresh in memory, the Lord saved us from the gunpowder treason, not by discovering it when it was first plotted, but even a few hours before it should have been put in execution, when as in human reason it was much more likely to have been still concealed, then to have been kept secret so long before, especially considering that besides those who were actors in this tragedy, they had so many lookers on, who were well acquainted with their courses and proceedings. The which experience of God's mercy and power in delivering us and others, out of most desperate dangers, should move us still to depend and wait patiently upon God in all our troubles and afflictions, not only when we have any likely-hood of help, but when we seem past all hope of recovery, seeing even then the Lord is as able and ready to save and deliver us out of these miseries; and will assuredly do it in his good time, if it will stand with his own glory, our spiritual good and the everlasting salvation of our bodies and souls. And therefore in our greatest extremities, let this consideration move us to wait upon God, and raising and encouraging our dejected and fainting minds, let us say with the Psalmist, Why art thou cast down my soul, and unquiet within me? Waite on God, for I will yet give him thanks for the help of his presence.

Lastly, if we would with patience wait the Lord's leisure when he deferreth to help us in affliction, let us consider, that God no less waiteth upon us to do us good, then we to receive it, expecting a convenient time, when as he may most fitly and seasonably extend his mercy in our deliverance, both for his own glory, and the furthering of our salvation; according to that of the Prophet; Yet therefore will the Lord wait, that he may have mercy upon you; and therefore he will be exalted, that he may have compassion upon you. The consideration whereof should move us, with patience to attend God's leisure for our freedom out of misery; for if the Lord wait upon us to show mercy, much more should we wait that we may be partakers of it. If he be content to watch for the most convenient time of delivering us out of trouble, and will not when it is come defer his help (for who waiteth longer then he must needs, and who that is wise letteth pass his best opportunity of doing that good which he intendeth?) then how much more should we watch and wait with patience and comfort till this seasonable time come, when as it is best and fittest, that this promised mercy should be emparted unto us. Furthermore, let us consider, that our greatest and longest afflictions shall not be able to separate us from the infinite and everlasting love of God, as the Apostle telleth us; but as in love he began to correct us, so in the same love he continueth our chastisements, that he may by mortifying our sin preserve us from condemnation, and by perfecting his gifts and graces in us, make us fit for his everlasting kingdom; being ever ready in his tender compassion to uphold and strengthen us in our greatest conflicts, and to give us victory by delivering us from them, when as it shall be most seasonable for our profit and best advantage. Finally, let us remember, that though our crosses and afflictions in this world be exceeding grievous and tedious, yet they are light and momentary in comparison of those intolerable tortures and everlasting torments of hell fire, from which the Lord in his infinite goodness hath saved us; using for this purpose the afflictions and sufferings of his dear son, as the only meritorious cause, and our afflictions who are the members of this body, as an inferior, yet effectual means of our freedom from these evils. And on the other side, let us call to mind those unspeakable and eternal joys which we shall come unto by this rough and thorny way of afflictions; which can in no comparison be matched with our miseries; For the afflictions of this present world, are not worthy the glory which shall be revealed, seeing, they being light and momentary, do cause unto us, a far most excellent and eternal weight of glory, and being tolerable to him who beareth them upon the shoulders of patience; and temporary, not outlasting the uncertain time of our short (though longest) lives, do bring us unto an inheritance, immortal and undefiled, and that fadeth not away, reserved for us in the heavens, and that not through our own power, which would soon fail, and at every encounter hazard our salvation, but through the omnipotent power of God, out of whose almighty hand none can pull us. In which regard we have just cause of rejoicing, though now for a season (if need require) we are in heaviness through manifold temptations, seeing the trial of our faith, which is hereby exercised, being much more precious then gold that perisheth, shall be found unto our praise, and honor and glory, at the appearing of Jesus Christ, as the Apostle speaketh.

CHAP. XXXV.

Of certain duties which we are to perform for the strengthening of our faith and patience, when God deferreth to deliver us out of our afflictions, and of our thanksgiving when we are delivered.

AND these are the things whereon we must meditate for the confirming of our faith, affiance, hope and patience, when God deferreth the accomplishment of his promises, and doth not deliver us from our crosses and afflictions; now we are to entreat briefly of certain duties to be performed of us for the same purpose which respect action. And first we ought carefully when God continueth upon us these crosses and corrections, to renew oftentimes our repentance towards God, and faith in Jesus Christ. Unto the former, namely the practice of renewed repentance in the time of our afflictions, the Scriptures every where exhort us. So the Lord by the Prophet stirreth up the people in capriuitie to the performance of this duty. Turn unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. And the Apostle James likewise persuadeth unto it, Draw near unto God, and he will draw near unto you, cleanse your hands you sinners, and purge your hearts ye wavering minded. Suffer afflictions, and sorrow ye, and weep; let your laughter be turned into mourning, and your joy into heaviness. Neither are we in the time of affliction to perform this duty after an ordinary manner, but with great earnestness, vehemency, and with all the powers of our heart and souls, according to that of the Prophet; Turn you unto me with all your heart, with fasting, weeping and mourning; and rent you heart and not your clothes, and turn unto the Lord your God. Unto which earnest and sound conversion the people of God exhort one another in the land of their captivity. Let us (say they) search and try our ways, and turn again to the Lord; let us lift up our hearts with our hands unto God in the heavens. And thus seriously have the faithful from time to time renewed their repentance, when they have by the hand of God been brought into trouble and extremity, as we may see in the example of the Israelites oppressed by the Philistines, who humbled-themselves greatly, and wept so abundantly, that they are said to have drawn water (as with buckets out of a well) and to have poured it out before the Lord. So David saith, that he fainted in his mourning, and caused his bed every night to swims, and watered his couch with his tears And among the people of the Jews being in that great danger through Haman's conspiracy, it is said, that there was great sorrow, and fasting, and weeping, and mourning, and many lay in sackcloth & ashes. And in the time of their captivity, the Prophet saith of the whole Church, that she wept continually in the night, that her tears did run down by her cheeks, having none to comfort her. Which examples we are to imitate when we are in affliction, if we would have our faith assured in God's promises, when he deferreth to perform them; and our patience so confirmed that we may endure and bear all crosses with comfort and contentment. For if our new committed sins, since the time of our first and general repentance do lie upon our consciences unrepented of, defiling our bodies and souls with their guilt and filthiness; they will exceedingly weaken our assurance in God's promises of help and deliverance, and accordingly disable our patience, when as faith and hope, the chief pillars upon which it resteth are taken from it.

For without this renewed repentance we cannot with any good ground of reason wait upon God for freedme, and deliverance with assurance and expectance of his help. First, because the promises are made unto those only who forsake their sins by true repentance, according to that of Azariah the Prophet, The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. So the Prophet Isaiah, Seek the Lord whilst he may be found, call ye upon him whilst he is near. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him, and to our God, for he is ready to forgive. And Hezekiah to the same purpose saith to the people: If ye return unto the Lord, your brethren & your children, shall find mercy before them that led them captives, and they shall return unto this land, for the Lord your God is gracious, & will not turn away his face from you, if ye convert unto him. And the Apostle telleth us, that if we judge our selves, we shall not be judged of the Lord. So that still repentance is the condition of God's promises, upon the performance whereof they are likewise performed, according to that of Azariah, Whosoever returned in his affliction to the Lord God of Israel, and sought him, he was found of them. Especially when as this duty is performed with all earnestness and serious heartiness, because this hath a more special promise from the Lord, speaking after this manner by his Prophet, Ye shall seek me, and find me, because ye shall seek me with all your heart. And consequently, they who live in their sins without repentance, cannot apply unto themselves these promises, because they do not perform the condition, and so failing and faltring in their faith and hope, they easily fall into murmuring and impatiency. Secondly, it is God's main end in correcting us, to bring us by his chastisements unto unfeigned repentance, and therefore if impenitently we continue in our sins, we cannot wait upon God for help and deliverance, seeing so he should be frustrate of his principal end, but may justly expect that he will double and redouble our afflictions, until according to his purpose he hath brought us unto reap̄tance & amendment; unless we be in y ^e number of those whom he giveth over as a desperate cure, reserving them for everlasting and hellish condemnation. So one saith, that God can this present day free and deliver us out of all our afflictions, but he will not do it till he see us purged and purified from our sins, soundly, converted from our evil ways, and our repentance not only begun, but well settled and thoroughly confirmed in us. And as the gold-smith will not take his gold out of the furnace, until he see that it is well purified from the dross, because this was the end why he cast it in; so the Lord will not deliver us out of this furnace of afflictions, until the dross of sin be by our repentance purged away, because this was the end that moved him to cast us into it. Thirdly, we must know and remember that our sins are the causes of our afflictions, and therefore till they be taken away by unfeigned repentance, we can have no hope of the removal of our crosles; for as the fire must needs burn us which we carry in our bosoms unless it be cast out, or extinguished with water, because it is an effect which inseparably accompanieth it very essence and nature; so will this fire of sin continually scorch us with the heat of punishment, seeing they cannot be severed asunder, unless we do put out and extinguish them, by casting upon them the water and tears of unfeigned repentance. Fourthly, sin is the sting of afflictions, which being pulled out, they become harmless; but if it still remain in them, it will infuse into them such a tormenting and deadly poison, that the pain will grow intolerable, and impossible to be endured with any patience. It doth exceedingly wound and weaken our faith, making us to doubt of God's love towards us, seeing we show in our obedience so small fruits of love towards him; which wounds will not be cured till sin the sting that made them be pulled out, and the sores washed and bathed by unfeigned repentance. And the guilt of sin is unto the conscience an intolerable burden, which being added to the burden of afflictions cannot possibly be sustained with human strength; & therefore is no way able to bear thē with patience, unless we lighten our load, casting away sin that presseth down, by turning unto God in unfeigned repentance. And then bearing no burden of our own imposing, but that alone which God layeth upon us, we shall easily sustain it with comfort and contentment, both because it is light in weight, as the Apostle telleth us, and also we have assured hope by God's gracious promises, that within a short time we shall be freed from it.

Secondly, having thus renewed our repentance, we are in the next place to renew our faith, applying unto our selves all the gracious promises of the Gospel, made unto repentant sinners, especially those which concern the free forgiveness of sin, both in respect of the guilt and punishment, and our deliverance out of all our afflictions and calamities in God's due & appointed time, when as it will most stand with his glory and the everlasting good of our own souls. Whereby our faith being renewed and strengthened, we shall be the better enabled hopefully to expect the performance of God's promises, although the things promised be not subject to sight, and above the reach of natural reason, for as the Apostle saith; Faith is the ground of things which are hoped for, and the evidence of things which are not seen. And although God trieth us with many delays, yet we will patiently attend his leisure; for as the Prophet speaketh, He that believeth shall not make haste; because he is assured by faith, that though he have not from God help and deliverance, when he first desireth it, yet he shall most assuredly obtain it, when as it will tend to his greatest benefit.

The third means whereby we may be enabled to wait upon God, when he deferreth to accomplish his promises, and to deliver us out of our troubles and afflictions, is to labor after true humility, whereby knowing and acknowledging our own ignorance, which maketh us unable to discern truly what is good or hurtful for us, we do wholly deny our selves and our own wisdom, and resign our selves over freely and wholly unto God, to be ruled and ordered by him, as he thinketh good, whether it be to live in prosperity or affliction, plenty or poverty, health or sickness, life or death, being persuaded, that he is infinite in wisdom, and knoweth what is best, infinite in power, and therefore able to bring it to pass maugre the malice and might of all opposers, and infinite also in love and compassion; and therefore willing and ready to do that which in his wisdom he seeth to be fittest for us. And this ground of patience the Apostle propoundeth, where he saith, that the Lord knoweth to deliver the godly out of temptation, that is, he so knoweth, that he also both can and will powerfully effect it. Upon which foundation we must also build our patience and comfort, when as we continue long in trouble and affliction, and being persuaded of God's infinite wisdom, power and love, let us resign our selves wholly to his good will and pleasure, knowing that nothing ever miscarried which was entrusted to his care and providence. And though our afflictions be tedious and bitter to flesh and blood, yet let us patiently endure that which he in his wisdom and goodness is pleased to inflict, neither prescribing unto him the measure of our afflictions (for it is absurd and ridiculous for the child to make choice of his rod, and to appoint unto his father what number of stripes he shall give unto him) nor the means by which we would be delivered, which are better known to God then unto us; nor finally, the time of our troubles, how long they shall last, and when we would have him to free us from them. For so we shall but fall into a dangerous premunire, and make forfeiture of our spiritual estate, by encroaching upon God's royal privileges and perogatives, seeing our office and duty is only to bear the cross, and it is God's part to take it away. According to the saying of an ancient father; to know (saith he) the time when our tribulation and afflictions are to be taken from us, it belongeth to him who hath inflicted them but to bear them meekly with thanksgiving, it is the proper work of our patience. And if we thus meekly submit our selves to the will of God, it will hereof come to pass, that both we shall bear our greatest afflictions with greater comfort and contentment, then worldly men the least defects of their earthly prosperity; and also that we shall much the sooner be freed from them, seeing our gracious father will no longer smite and beat us, when as he seeth us already thoroughly humbled, unless it be in the case of trial, for the▪ better manifestation of his graces in us, that hereafter he may crown them with the greater glory.

The fourth means, enabling us to wait upon God in trouble and affliction, is to work our hearts unto firm affiance in him in all estates and conditions, that we may say with Job, Though he kill me, yet will I trust in him; and that both in the presence and absence of inferior means. For if in our crosses and calamities, we do not as we ought look unto God, but rest in the help of our worldly hopes and secondary causes; it is not possible to preserve our patience, seeing they will through unfaithfulness bewray us when we trust in them, through impotency and insufficiency fail us, when we rest upon them, and when they have pulled us up (as we were) sinking to the top of the waters, and we think our selves escaped out of the danger, they will let go their hold for want of strength, or willfully thrust us back again into the gulf of destruction, whereas if our whole affiance and confidence be in the Lord and his promised help, we shall be well freed from the violence of passion, and neither be much lifted up with hope in the abundance of earthly helps, because we know, that if he do but blow upon them, they do presently vanish; nor dejected with fear and despair, when as they fail and forsake us, because we are assured, that God in whom we trust, is able to deliver us without them, by his all-sufficient power, or else can when he pleaseth provide us other means in their stead, which are more convenient and better able to help us. Let us therefore in all our afflictions put our trust in the Lord, saying with the Church when he deferreth his help. Be not terrible unto me, thou art my hope in the day of adversity. And again, Give us help against trouble, for vain is the help of man. For it is better (as the Psalmist speaketh) to trust in the Lord, then to have confidence in man: It is better to trust in the Lord, then to have confidence in Princes, for blessed is the man who trusteth in the Lord, and whose hope the Lord i • ; as the Prophet pronounceth him; blessed in respect of his present condition, seeing he is assured in God's good time of help and deliverance, and in the mean time of his gracious presence and assistance, enabling him to bear with patience and comfort whatsoever he is pleased to lay upon him; and blessed in respect of his future hopes, seeing he shall have his patience, and humble waiting on the Lord's leisure, rewarded and crowned with everlasting happiness. Whereas contrariwise, Cursed is the man who trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord; because he shall but inherit the wind, and be frustrated of his hope and confidence, leaning upon such weak reeds and broken staves, as will most fail and deceive, when as they are most rested upon. According to that lamentable complaint of the afflicted Church. Whilest we 〈…〉 for our vain help, our eyes failed; and in our waiting 〈…〉 ed for a nation that could not save us.

〈…〉 lie, because in our afflictions we are so weak and 〈…〉 d, that we are impatient of any delay, therefore we 〈…〉 aue often our recourse unto God by fervent and ef 〈…〉 prayers, earnestly crying and craving for freedom 〈…〉 iuerance in such a time as the Lord seeth fittest for 〈…〉 e glory and our spiritual good; and that in the 〈…〉 time he will give unto us such strength and patience, 〈…〉 inwardly refresh us with the sweet feeling of his 〈…〉 nd comforts of his holy Spirit, that we may be able 〈…〉 ndure our afflictions, as long as he shall be pleased to •• ntinue them upon us; grounding these our prayers upon his word and gracious promises, whereby he hath assured us, that he will save and deliver us, if we call upon him, when as it shall be most profitable for us to receive this mercy; and that in the mean while he will so support us with the power of his might, that we shall not faint in the day of trial, nor be overwhelmed with the weight of afflictions.

And thus have I shown how the Christian is to carry and demean himself whilst he is under the cross: Now in the last place, according to our order propounded in the beginning of this second Book, we are briefly to declare what duty he is to perform, after that through God's grace and merciful assistance he is freed from his afflictions. And this in a word is out of a heart truly and unfeignedly thankful to render unto the Lord all glory, praise and thanksgiving for his deliverance out of these troubles. For this duty the Lord himself requireth of us; Call upon me in the day of trouble; so will I deliver thee, and thou shalt glorify me. So the Prophet Jeremiah, Sing unto the Lord, praise ye the Lord, for he hath delivered the soul of the poor from the hand of the wicked. And the Psalmist diversifying the several miseries, out of which the Lord delivereth his people, doth take occasion thereby to incite and stir men up to praise his holy name. Let them therefore (saith he) confess before the Lord his 〈…〉 kindness, and his wonderful works before the sons 〈…〉 and let them offer the sacrifice of praise, and declare hi 〈…〉 with rejoicing. Let them exalt him in the congregati 〈…〉 people, and praise him in the assembly of the Elders. 〈…〉 duty the Lord highly prizeth, preferring it far a 〈…〉 sacrifices and burnt offerings. According to that of 〈…〉 mist. Will I eat the flesh of bulls? or drink the blood o 〈…〉 Offer unto God praise, and pay thy vows unto the mo 〈…〉 In regard whereof he professeth, that he will mu 〈…〉 there perform it then the other, as being much more a 〈…〉 table: I will praise (saith he) the name of God with a song, 〈…〉 magnify him with thanksgiving; for this shall please the Lor • better then a young bullock that hath horns and hoofs. Yea, this is the end which not only God propoundeth of our deliueārces, that we should glorify him, but which the faithful also propound unto themselves in all their troubles, therefore especially craving help and succor at God's hands in their afflictions, that they may have occasion of thanksgiving, and of lauding and magnifying his holy name for their deliverance. So David prayeth, Have mercy upon me, O Lord, consider my trouble which I suffer of them that hate me, thou that liftest me from the gates of death, that I may show all thy praises within the gates of the daughter of Zion, and rejoice in thy salvation. And else where, Save us, O Lord our God, and gather us from among the heathen, that we may praise thy holy name, and glorify in thy praise.