A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

THE BENEFIT OF AFFLICTION, and how to husband it so, that (with blessing from above) the weakest Christian may be able to support himself in his most miserable Exigents.

CHAP. 1. Why the Lord suffers his children to be so traduced, and persecuted, by his and their enemies: and first, That it makes for the glory of his power.

IN the former * 1.1 Treatise, I have proved that there is a naturall enmity and a spirituall An∣tipathy between the Men of the World, and the children of GOD; between the seed of the Serpent, and the seed of the Woman. And that these two Regiments being the Subjects of two severall Kings, Satan and C••rist, are governed by Laws opposite and clean contrary each to the other; whereby it comes to passe, that grievous temptations and persecu∣tions do alwayes accompany the remission of sins: That all men (as Au∣stine speaks) are necessitated to miseries, which bend their course towards the Kingdom of Heaven. For godlinesse and temptation are such insepa∣rable attendants on the same person, that a mans sins be no sooner forgi∣ven, and he rescued from Satan, but that Lion fomes and roares, and be∣stirs himselfe to recover his losse. Neither can Gods love be enjoyed, without Satans disturbance. Yea, the World and the Devil therefore hate us, because God hath chosen us. If a Convert comes home, the Angels welcome him with Songs, the Devils follow him with uproar and fury, his old acquaintance with scorns and obloquie; for they think it quarrel enough that we will no longer run with them to the same excess of riot. 1 Pet. 4.4. That we will no longer continue miserable with them: they envy to see themselves cashiered, as persons infected with the plague, will scoff at such of their acquaintance, as refuse to consort with them as they have done formerly.

It is not enough for them to be bad themselves, except they rail at, and persecute the good. He that hath no grace himself, is vexed to see it in ano∣ther: godly men are thorns in wicked mens eyes, as Iob was in the Devils; because they are good, or because they are deerly beloved of God: If a mans person and wayes please God, the world will be displeased with both: If God be a mans friend; that will be his enemy, if they exercise their malice, it is where he shews mercy: and indeed he refuseth to be an Abel, whom the malice of Cain doth not exercise (as Gregory speaks;) for it is an ever∣lasting rule of the Apostles, He that is born after the flesh, will persecute him that is born after the Spirit, Gal. 4.29. not because he is evil, but be∣cause he is so much better then himself, 1 John 3.12. Because his life is not like other mens, his wayes are of another fashion. Wisdom 2.15.

I have also * 1.2 shewed the Original, continuance, properties, causes, ends, and what will be the issue of this enmity; and therein made it plain, that as for the present they suit like the Harp and the Harrow, agree like two poysons in one stomack the one being ever sick of the other: so, to reconcile them toge∣ther, were to reconcile Fire and Water, the Wolfe and the Lambe, the Windes and the Sea together; yea, that once to expect it, were an effect of frenzie, not of hope.

It remains in the last place, that I declare the Reasons why

• God permits his dearest children so to be afflicted.
• The godly are so patient in their sufferings. With other grounds of comfort and Vses: and first of the first.

The Reasons why God suffers the same, are chiefly sixteen; all tending to his glory, and their spiritual and everlasting good, benefit and advan∣tage: for the malignity of envy (if it be well answered) is made the e∣vil cause of a good effect to us; God and our souls are made gainers by anothers sin.

The Reasons and Ends which tend to Gods glory are three;

• 1 It makes for the glory of his Power,
• 2 It makes for the glory of his Wisdom,
• 3 It makes much for his glory, when those graces which he hath bestowed upon his children, do the more shine through employment.

It makes for the glory of his power: Moses having declared in what manner the Lord permitted Pharaoh to oppress the children of Is∣rael, more and more, still hardning his heart; shews the reason of it in these words, That I may multiply my miracles and wonders in the land of Egypt, That I may lay my hand upon Pharaoh, and bring out mine Armies, even my people by great judgements, that my power may be known, and that I may declare my Name throughout all the World, Exod. 7.3, 4. & 9.16.

When that multitude of Ammonites and Moabites came to war against

Iehosaphat and the children of Israel, intending to cast them out of the Lords inheritance, and utterly destroy them, to the dishonour of God; the Lord by delivering them from that sore affliction, gained to himself such honour and glory; That (as the Text saith) the fear of God was upon all the Kingdoms of the Earth, when they heard that the Lord had fought so against the enemies of Israel, 2 Chron. 20.19. The judgement was upon some, the fear came upon all; it was but a few mens loss, but it was all mens warning, 1 Cor. 10.11. When the Lord brought again the Captivity of Sion, (saith the Psalmist) then said they among the Heathen, The Lord hath done great things for them, Psal. 126.1, 2.

God provides on purpose mighty adversaries for his Church, that their humiliation may be the greator in susteining, and his glory may be greater in deliverance: yea, though there be legions of Devils▪ and every one stronger then many legions of men, and more malicious then strong; yet Christs little Flock, lives and prospers. And makes not this exceedingly for our Makers, for our Guardians glory?

Gods power is best made known in our weakness, 2 Cor. 12.9. And our deliverance is so much the more wondred at, by how much the less it was expected. Impossibilities are the best advancers of Gods glory; who not seldom hangs the greatest w••ights upon the smallest wiers, as he doth those bottles of Heaven, (being of infinite weight and magnitude) in the soft air (where no man can make a feather hang) and the massie substance of the whole Earth and Sea upon nothing, Job 26.7, 8. Yea, the whole frame of the Heavens, have no other Columnes or Supporters to lean upon, than his mighty and powerful Word, Gen. 1.6, 7, 8. For what we least be∣lieve can be done, we most admire being done; the lesser the means, and the greater the opposition, the more is the glory of him who by little means doth overcome a great opposition: yea, it is greater glory to God to turn evils into good by over-mastering them, than wholly to take them away.

Now, if thy very enemies thus honour thee; how should thy friends (bought with thy precious blood) glorifie thee? But the sweetest of Honey lieth in the bo••tom. I pass therefore from the first to the second Reason.

CHAP. 2. That it makes for the glory of his Wisdom.

2 SEcondly, it makes for the glory of his marvellous and singular Wis∣dom, when he turneth the malice of his enemies to the advantage of his Church. I would (saith Paul) ye understood, brethren, that the things which have come unto me, are turned rather to the furthering of the Gospel: So that my bonds in Christ are famous throughout all the judgement-hall, and in all other places; insomuch that many of the brethren in the Lord, are emboldned through my bonds, and dare more frankly speak the Word, Phil. 1.12, 13, 14. The Apostles imprisonment was not the Gospels restraint, but inlargement.

In all other cases, a gentle resistance heightens the desire of the seeker: in this; the strength of opposition, meeting with as strong a faith, hath the same effect.

Again, how admirably did the Lord turn the malice of Iosephs bre∣thren when they sold him into Egypt! And that devillish plot of Haman against Mordecai and his people to the good of his Church in general, and of Ioseph and Mordecai in particular? Gen. 45.8, 11. Hester 9.1, 2, 3. Their plots to overthrow Ioseph and Mordecai, were turned by a divine Providence to the only means of advantaging them. And herein was that of the Psalmist verified, Surely the rage of man shall turn to thy praise, Psal. 76.10. He who can do all things, will do that which shall be most for his own honour: And it is not so much glory to God to take away wick∣ed men, as to use their evill to his own holy purposes; how soon could the Commander of Heaven and Earth, rid the World of bad members? But so should he lose the praise of working good by evil instruments: it suf∣ficeth that the Angels of God resist their actions, while their persons con∣tinue.

Yea, as in the Creation, out of that confused Chaos, he drew forth this orderly and adorned World: so still out of Satans Tragedies and Hurli∣burlies, he brings forth sweet order and comeliness: for God (many times) works by contrary means: as Christ restored the blinde man to his sight, with clay and spittle; he caused the Israelites to grow with depression, with persecution to multiply, Exod. 1.12. The blood of the Martyrs is the seed of the Church: Persecution enlargeth the bounds of it; like as Palms op∣pressed, and Camamile trod upon, mount the more, grow the faster.

Yea, it is admirable to consider, how the Gospel grew, maugre all the adverse blasts, and floods which the billows of Earth, and bellows of Hell could blow or poure out against it in those sanguinary Persecutions: The more we are cut down by the sword of Persecution; the more still we are, sayes Tertullian, of the Christians in his time: Yea, the sufferings of one, begat many to the love of the truth: we read that Cicilia a poor Virgin, by her gracious behaviour in her Martyrdom; was the means of converting four hundred to Christ. The spectators made contrary constructions, to what their Persecutors intended: witness Iustine Martyr, Who when he saw the Christians suffer such great things so cheerfully, said; Surely these men have more in them then the men of the World: they have other principles: and thereupon enquired what manner of people they were, and so came to embrace the truth. Whence Master Iohn Lindsey, a friend to Bishop Bettoune, upon the burning of Master Patrick Hamilton; said to him: My Lord, if you burn any more; let them be burnt in hollow Cel∣lars: for the smoak of Master Hamilton hath infected as many as it blew upon (Master Knox in his History of Scotland.) And as touching Iulians

in particular, Italy never more abounded with Students, then when he had shut up all the School-doors, and turned Learning into exile.

And so on the contrary, the very means which wicked men use, to esta∣blish their own power, proves (by Gods providence) the only means of their ruine. Those Babel-projectors would build themselves a Towre, whose top should reach unto Heaven, lest they should be scattered abroad: which act of theirs proved the only cause of their being scattered and dispersed all the World over, Gen. 11.4, 8. Iosephs brethren sold him into Egypt, that so they might prevent his reigning over them; but God made it the only means of his reigning over them. Genesis 37.20, 36. Pharaoh and his deep Counsellours would deal wisely in oppressing the Is∣raelites, lest they should multiply and get out of his Land; but by this they multiplied the more, and got out the sooner, even to the ruine of him and his Countrey. Exod. 1.9, 10, 11, 12. The chief Priests and Pharisees would most wisely put Christ to death, lest all men should believe in him. Iohn 11.47, 48, 53. When thereby chiefly all came to believe in him. For, saith he, when I am lifted up from the Earth: I will draw all men unto me. Iohn 12.32. And not seldome doth the Lord thus turn the deepest counsels of Haman and Achitophel into foolishness. Witness the Prelates, & caetera, Oath.

He that could prevent our sufferings, by his power, doth permit them in his wisdom, that he may glorifie his mercy in our deliverance, and confirm our faith by the issue of our distresses.

'Tis as easie for God to work without means, as with them; and against them, as by either: but assuredly it makes more for the Makers glory, that such an admirable harmony should be produced out of such an infinite discord. The World is composed of four Elements, and those be contra∣ries: the Year is quartered into different Seasons: the minde of man is a mixture of disparities, as joy, sorrow, hope, fear, love, hate, and the like: the body doth consist and is nourished by contraries; how divers even in effect as well as taste (wherein variety hits the humour of all) are the Birds and Beasts that feed us! And how divers again are those things that feed them! How many several qualities have the Plants that they brouze upon! Which all mingled together; what a well tem∣pered Sallad do they make!

Thus you see; that though faith be above reason, yet is there a rea∣son to be given of our faith. Oh what a depth of wisdom may lie wrapt up in those passages, which to our weak apprehensions may seem ridi∣culous.

CHAP. 3. That the graces of God, in his children, may the more shine through employment.

3 THirdly, it maketh for Gods glory another way, when those grac•• which he hath bestowed upon his children, do the more shi•• through employment, and are the more seen and taken notice •• by the World: surely if his justice get such honour by a Pharaoh; muc•• more doth his mercy by a Moses: now Abrahams faith, Iobs patience Pauls courage and constancy, if they had not been tried by the fire of af∣fliction; their graces had been smothered, as so many lights under Bushel, which now (to the glory of God) shine to all the World: Yea, no•• only their vertues, but the gracious lives of all the Saints departed, d•• still magnifie him even to this day, in every place we hear of them, an•• move us likewise to glorifie God for them: wherefore happy man tha•• leaves such a president, for which the future Ages shall praise him, and praise God for him. And certainly, if God intends to glorifie himself by his graces in us; he will finde means to fetch them forth into the notice of the World.

Who could know the faith, patience and valour of Gods souldiers, i•• they alwayes lay in Garrison, and never came to the skirmish? Wherea•• now they are both exemplary, and serve also to put to silence the ignorance of foolish men, 1 Pet. 2.15. Yea, without enemies, valour and fortitud•• were of no use. Till we have sinned, Repentance either is not, or appear•• not: Neither is patience visible to others, or sensible to our selves, till we are exercised with sufferings: whereas these vertues in time of misery and exigents, shine as stars do in a dark night. And what more glorious, than with Noahs' Olive-tree, to keep our branches green under water? Or with Aarons Rod, to bring forth ripe Almonds, when in appearance we are clong and dry? Or with Moses's Bush, not to consume though on a ligh•• fire.

One Iupiter set out by Homer the Poet, was worth ten set out by Phidia•• the Carver, saith Philostratus; because the former slew abroad through all the World, whereas the other never stirred from his Pedistal at A∣thens: so at first, the honour and splendour of Iobs integrity was confined to Uz, (a little corner of Arabia) yea, to his own Family; whereas by means of the Devils malice, it is now spread as far as the Sun can extend his beams, or the Moon her influence; for of such a Favourite of Heaven, such a Mirrour of the Earth, such a wonder of the World, who takes no•• notice? Who could know whether we be vessels of gold or dross, unless we were brought to the Touchstone of temptation? Who could feel the odo∣riferous smell of these Aromatical Spices, if they were not pounded and bruised in the Mortar of affliction? The Worlds hatred and calumny to a••

able Christian, serves as bellows to kindle his devotion, and blow off the ashes, under which his faith lay hid; like the Moon, he shines clearest in the night of affliction: If it made for the honour of Saul and all Israel, that he had a little Boy in his Army, that was able to encounter that se∣lected great Giant, Goliah of the Philistims, and overcome him; how much more doth it make for Gods glory, that the least of his adopted ones should be able to encounter four enemies?

• The World, 1 John 5.4.
• The Flesh, Gal. 5.24.
• The Devil, 1 John 2.14. and
• The Death, Rom. 8.36, 37.

The weakest of which is

• 1 The Flesh,
• 2 The World.

Now the Flesh being an home-bred enemy, a Dalilah in Samsons bosome, a Iudas in Christs company, like a Moath in the garment bred in us, and cherished of us: and yet alwayes attempting to fret and destroy us: and the world a forreign foe, whose Army consists of two Wings,

• Adversity on the left hand
• Prosperity on the right hand

Death stronger then either, and the Devil stronger than all; And yet that the weakest childe of God only through fai••h in Christ (a thing as much despised of Philistims, as Davids ••••ing and stone was of Goliah) should overcome all these four•• wherein he shews himself a greater Con∣querour, then William the Conquerour; yea, even greater then Alexander the Great, or Pompey the Great, or the Great Turk: for they only con∣quered in many years a few parts of the World: but he that is born of God, overcometh the whole World, & all things in the World, 1 Joh. 5. And this is the victory that overcometh the World, even our faith, Vers. 4. And makes not this infinitely for the glory of God? Yea, it makes much for the honour of Christians. For, art thou born of God? Hast thou vanquished the World, that vanquisheth all the wicked? Bless God for this conquest. The King of Spains overcomming the Indies was nothing to it. If Satan had known his afflicting of Iob, would have so advanced the glory of God: manifested Iobs admirable patience to all Ages: made such a president for imitation to others: occasioned so much shame to himself; I doubt no•• but Iob should have continued prosperous and quiet: for who will set upon his Adversary when he knoweth, he shall be shamefully beaten? This being so, happy are they who when they do well, hear ill: but much more blessed are they, who live so well, as that their backbiting Adversaries seeing their good works, are constrained to praise God and speak well of them.

CHAP. 4. That God, suffers his children to be afflicted and persecuted by ungodly men, that so they may be brought to repentance.

NOw the Reasons which have chiefly respect to the good of his chil∣dren in their sufferings, being thirteen in number; are distinguished as followeth: God suffers his children to be afflicted by them.

• 1 Because it Brings them to repentance.
• 2 Because it Works in them amendment of life.
• 3 Because it Stirs them up to prayer.
• 4 Because it Weans them from the love of the World.
• 5 Because it Keeps them alwayes prepared to the spirituall combate.
• 6 Because it Discovers whether we be true beleevers, or Hy∣procites.
• 7 Because it Prevents greater evils of sinne and punishment to come.
• 8 Because it makes them Humble.
• 9 Because it makes them Conformable to Christ their head.
• 10 Because it Increaseth their Faith.
• 11 Because it Increaseth their Ioy and Thankfulness.
• 12 Because it Increaseth their Spiritual Wisdome.
• 13 Because it Increaseth their Patience.

First, the Lord suffers his children to be vexed and persecuted by the wicked, because it is a notable means to rouze them out of carelesse secu∣rity, and bring them to repentance; He openeth the eares of men (saith Elihu) even by their corrections, that he might cause man to turn away from his en∣terprizo, and that he might keep back his soul from the pit, Job. 33.16, 17, 18. The feeling of smart will teach us to decline the cause: Quia sentio poenam recogit•• culpam, saith Gregory the Great: punishments felt bring to my consideration sins committed. Those bitter sufferings of Iob toward his latter end, made him to possess the iniquities of his youth, Iob 13.26. where∣by (with Solomons Eves-dropper, Eccles. 7.21, 22.) he came to repent of that whereof he did not once suspect himselfe guilty: it made him not think so much of what he felt, as what he deserved to feel: in like man∣ner, how do the clamours of Satan, our own consciences, and the insulting World: constrain us to possess even the sins of our youth? There needs no ••ther art of memory for sin but misery.

Satans malice not seldome proves the occasion of true repentance, and so the Devil is overshot in his own Bowe, wounded with his own weapon. I doubt whether that Syrophenician had ever enquired after Christ, if her daughter had not been vexed with an unclean spirit; yea, whether the

Devil had been so effectually cast out, if he had with less violence entred into her. Mark 7. Our afflictions are as Benhadads best Counsellours, that sent him with a cord about his neck to the merciful King of Israel. The Church of God under the Cross is brought to a serious consideration of her estate, and saith, Let us search and try our wayes and turn again to the Lord: Lam. 3.40. Manasses also the King of Iudah that horrible sinner, never repented of his Idolatry, Murther, Witchcraft, &c. till he was car∣ried away captive to Babel, and there put in chains by the King of Ashur. But then (saith the Text) he humbled himselfe greatly before the God of his Fathers, 2 Chron. 33.11, 12. Yea, read his confession, (for he speaks most feelingly) and you shall see, that the prison was a means of his spiritual enlargement. Even Vipers being lasht, cast up all their poison.

The body that is surfetted with repletion of pleasant meats; must be purged with bitter pils: and when all outward comforts fail us, we are wil∣ling to befriend our selves with the comfort of a good conscience, the best of blessings. Affliction is the Hammer which breaks our rockie hearts. Ad∣versity hath whipt many a soul to Heaven, which otherwise prosperity had coached to Hell: was not the Prodigall riding post thither, till he was soundly lasht home again to his Fathers house, by those hard-hearted and pittiless Nabals, which refused to fill his belly with the husks of the swine? And indeed seldome is any man throughly awakened from the sleep of sin, but by affliction: but, God by it, as it were by a strong purge; empties and evacuates those supe••fluities of malice, envie, pride, security, &c. where∣with we were before surcharged. For as Alloes kils worms in the stomack: or as frost, and cold destroyes Vermine, so doth bitter afflictions; crawling lusts in the heart.

The Serpents enmity may be compared to the Circumcision-knife which was made of stone: unto Rubarb which is full of Choler, yet doth mighti∣ly purge Choler: or to the sting of a Scorpion, which though it be arrant poison, yet proveth an excellent remedy against poison. For this, or any other affliction when we are in our full career of wordly pomp and jollity; pulleth us by the ear, and maketh us know our selves: My wants (saith one) kill my wantonness: my poverty checks my pride: my being slighted quels my ambition and vain glory. And as for sickness; it cuts the throat of vices: Many, saith Saint Augustine, have been wickedly well, that have been innocently and piously sick. Yea, I may call it the summe of Divinity, as Pliny calls it the summe of Philosophie; for what distressed or sick man was ever lascivious, covetous, or ambitious! He envies no man, admires no man, flatters no man, dissembles with no man, despiseth no man, &c. That which Governours or friends can by no means effect, touching our amendments a liltle sickness, or trouble from enemies will (as Saint Chryso∣stome observes.) Yea, how many will confess, that one affliction hath done

more good upon them, then many Sermons? That they have learned more good in one dayes or weeks misery, than many years prosperi•• could teach them? Untouched estates, and touched consciences, seldom dwell together: and it is usuall for them that know no sorrows to know no God: repentance seldom meets a man in jollity, but in affliction the heart is made pliable and ready for all good impressions.

True, if gentleness would serve, we should not smart; for God like a good Chyrur••ion, first strokes the arm, before he opens the vein: he sends for us by his Ambassadours of the Ministery, yet we come not: Let him fi••e our field, as Absalom did by Ioab; we come presently: Or perhaps he af∣flicts another, to fright us: as great mens children are corrected, by seeing others whipt: or as Apolonias would tame Lions by beating Dogs before them. For as God preacheth to us, no less in his judgements than his Word; so when he strikes offendors; he would warn the standers by: and a wise man sees himself faln, or beaten in his neighbour. Yea, generous and ingenuous spirits, desire to be taught, abide not to be forced. It is for Ty∣rants to compel: for Asses to be compelled, saith Erasmus. A good natur'd Horse, saith Seneca, will be governed even by the shadow of the wand: whereas a resty jade will not be ordered by the spur.

But if his Word will not rule us; (as many, till God come with a strong hand will hold their corruptions as fast as Pharaoh the Israelites) his Rod shall: or if his Rod will not yet serve; his sword shall be drencht in our gall, and bathed in our blood, Deut. 32.41.42. Or if we scape for a time; yet our preservation from one judgement is but our reservation to seven more, Levit. 26. Yea, he will send a succession of crosses, seven more, and seven more, and seven to that; to the conversion of his own and the con∣fusion of his enemies, Vers. 14, to 39. when singing will not still the Child; the Rod must. Hard knots, must have hard wedges: strong affections; strong afflictions: great corruptions; great calamities to cure them.

So that God (through thy stubbornness) is forced to let loose Satan and wicked men upon thee, lest thou shouldest sleep in security till thou didst sleep in death eternally, even for thy good: And affliction is but the shepherds Dog, (as Chrysostome speaks) to fetch us into Christs fold: per∣haps by barking onely; and then we are more scar'd than hurt: perhaps in his mouth; and then the poor sheep thinks he will surely worry it: but he is taught to fetch onely, and therefore gripes not, but onely carries and delivers it to his Master. When children have done a fault; Mothers use to fright them with Bull-beggers: the childe thinks surely they will have him, but the Mother hath a double policy, viz. to make them hate the fault, and love them the better: for they run to the la•• to hide them, and then will she make her own conditions. And so the very end which God aimes at in setting those Adders upon thee, is that thou shouldest turn thine Eyes in∣ward,

that thou mayest see for what thou sufferest: pry narrowly into thine own forepast actions; which if thou dost, an hundred to one thou wilt finde sin, it may be, this very sin, the cause of thy present affliction: and until thou doest sift and try thine own heart for this Achan; and finde out which is thy Isaac, thy beloved sinne; look for no release: but ra∣ther that thy sorrowes should be multiplied, as God threatened Eve.

Wherefore liest thou on thy face, said God to Ioshua? Israel hath sin∣ned, up, search diligently, &c. Iosh. 7.10, 11. What evill hast thou done, said the Mariners to the distressed Prophet, that this evill is come upon us? Let every such Ionas reflect upon himself, and say, What evill have I done? What sin have I committed or admitted? or what good have I omitted or intermitted? be it but one single sin, whether spiritual pride, or railing upon honest men in an handsome Language, or the like, and having found out the cause, grieve for it, turn from it. One flaw in a Diamond takes away the lustre and the price: one man in Law may keep possession: one Puddle, if we wallow in it, will defile us; one piece of Ward-land makes the Heire liable to the King: one sin keeps possession for Satan as well as twenty: one poison-full Herb amongst many good ones may put death in the pot; and so take away the goodnesse from the rest, as if there were none in it, wholesome.

Besides, how were the Angels in heaven punished for one fault? Achan for one sacriledge? Miriam for one slander? Moses for one unbelief? Ananias for one lie? Ely for his Indulgence onely? David for his love to Bathsheba onely, &c. wherefore look to it, for if we spare but one Agag, it may cost us a Kingdome: and such a Kingdome as is far better than the Kingdome of Saul, 1 Pet. 1.4.

Neither say of thy sin, as once Lot of Zoar; Is it not a little one? for though men may, yet God will not wink at small faults, especially in his own. A little prick being neglected, may fester to a gangrene. As what is a mountain of Earth but an accumulation of many little dusts? or what is a flood, but a concurrence of many little drops? a small leak will sink the Vessel unstopt; whereas a great one will not do it, if well kalked. The weakest Instrument, be it but a Bodkin, can pierce the flesh and take a∣way the life unarmed; whereas Armour of proof will even beat off Bul∣lets. Besides, whereas our greatest goodnesse merits not the least glory, our least wickednesse deserves great pain. The wages of sin (small or great) is death, Rom. 6.23. bad work, sad wages.

Wherefore let his correction bring forth conversion; cleanse your hands ye sinners, and purge your hearts ye double-minded, Jam. 4.8. Not your hands onely with Pilate, but your hearts with David; yea, and your eyes too, with Mary Magdalen, if it be possible, (though dry sorrow may be as good as wet) whose eyes were a Laver, and hair a Towel, to wash

and wipe the feet of Christ. Humble thy self like the Ninevites, Ionah 3.6. Who put sackcloth upon their loins, and ashes on their heads, as those that had deserved to be as far under ground, as they were now above it. An humble submission is the only way to disarm Gods indignation, and be rid of his Rod, 1 Pet. 5.6. By such a course as this Iacob appeased that rough man Esau: Abigale diverted David from his bloody purpose: the Syrians found favour with Ahab, that none-such; as the Script••re stiles him: 1 Kings 20.32, 33. Sin bringeth judgement, and onely Repentance pre∣venteth it: Thy sin hath kindled the fire of Gods wrath, and only Repent∣ance is as water to quench this fire.

King Edward the First riding furiously after a servant of his that had displeased him, with a drawn sword in his hand, as purposing to kill him, seeing him submit, and upon bended knee, sue for his life, not onely spa∣red him, but received him into favour: Go thou and do the like: be thou but throughly sorry for thy sin, my soul for thine, God will be throughly satisfied; yea, grow better by it, and God will love thee the better for it: As Lovers are wont to be best friends after falling out: for as bones out of joynt, joyned again are stronger then before: so when God and we are reconciled by repentance, his affections are stronger to us then before. The repenting Prodigal received such tokens of favour as his elder bro∣ther, who never brake out into that Riot; never did. And whom did Christ honour with his first appearance but Mary Magdalen? and the An∣gel, but Peter? Go, saith he, and tell his Disciples and Peter that he will go before you into Galilee, Mark 16.7. Though Peter had sinned above the rest, yet repenting he is named above the rest.

Otherwise▪ Contrition without reformation (which is but like the crouch∣ing of a Fox, that being taken in a snare looks lamentably, but it is on∣ly to get out) will not prevail with God; he will never leave pursuing thee, till the traitors head be thrown over the wall.

None so lewd but will seem conformable, when apprehended: or if they Riot in the Goale of their durance; yet when the Sessions comes, they be∣gin to be a little calme: put off their disguises of dissolutenesse, and put on some modesty, and semblance of humiliation; yea, then they change their apparel, their garbes, their looks and all to appear civil. Or let the Fox be chained up he will no more worry the Lambs: Pharaoh could re∣lent when he felt the plagues; but when they were over, so was his repen∣tance: but what saith the Scripture? He that confesseth and forsaketh his sinne shall finde mercy, Prov. 28.13. Confession and confusion of sinne must go together: yea, there must be a parting with the right Eye in regard of pleasure, and the right Hand in regard of profit. As for example, hast thou swallowed some unlawful gain, and wouldest thou pacifie God and thy Conscience? Vomit it up again by restitution: for where is no re∣stitution

of things unjustly gotten, their sins shall never be forgiven, as Saint Augustine speaks, Non tollitur peccatum, nisi restituitur ablatum. For repentance without restitution, is as if a thief should take away thy purse, ask thee pardon, say he is sorrie for it, but keeps it still; in which case, thou wouldst say, he did but mock thee. But Pallas with all the graces may call Briareus with his hundred hands to binde this Iupiter; and all in vain. Wherefore I proceed. The skilful Chirurgion, when he is lan∣cing a wound, or cutting off a limbe, will not hear the patient, though he cry never so, until the cure be ended; but let there be once a healing of thy errours, and the plaister will fall off of it self; for the plaister will not stick on when the sore is healed. If the Fathers word can correct the child, he will fling away the rod, otherwise he must look to have his eyes ever winterly. Thus as the two Angels that came to Lot, lodged with him for a night, and when they had dispatched their errand, went away in the morn∣ing: So afflictions which are the Angels or the Messengers of God, are sent by him to do an errand to us; to tell us, we forget God, we forget our selves, we are too proud, too self-conceited, and such like: and when they have said as they were bid, then presently they are gone. Why then complainest thou, I am afflicted on every side? Like a childe that cries out of his shoe, when the fault is in his foot: or the sick patient who faults his bed when he should his back. Why groanest thou under thy burden, and cryest out of unremedied pain? Alas, thou repentest not; trouble came on this message, to teach thee repentance, give the messenger his er∣rand, and hee'l be gone.

But if thou refusest to be reformed, thou hatest to be healed. Alas, every Cain will groan under the penalty, whereas a David will grieve for the iniquity: but the one trembles as a slave, whereas the other fears as a son: and he that mourns for the cause of his punishment, shal mourn but a while; but he that mourns onely for the punishment, and not for the cause, shall mourn for ever. The soul cannot live while the sin lives; one of the two must die, the corruption or the Person; but Repentance is a Supersedeas, which dischageth both sin and sorrow, moving God to be merciful, the An∣gels to be joyful, Man to be acceptable, and only the Devil and his to be melancholy.

True, God doth not meerly (though mainly) smite and chastise his chil∣dren for sin, without any other respect; all his afflictive acts, are not pu∣nishments; some are for the benefit of the creature, whether for probation or purgation, or reformation: and for the praise whether of his divine pow∣er, or justice, or mercy, as appears by our Saviours words, touching him that was born blinde, Iohn 9.3. For though his Parents had sinned in themselves, and the man had sinned in his first Parents; yet it was not the guilt of either, that was guilty of this blindness▪ and the like we

may collect from Iobs example. Nevertheless, sin is still the Original; as when the head akes, and the members are sick, the fault is in the stomack. For this cause, saith the Apostle, (of the believing Corinthians) many are weak, (by lingering diseases) many sick, (by sharp and grievous mala∣dies) and many sleep (are dead out-right) 1 Cor. 11.30. Hence our so ma∣ny diseases, miseries, maladies, troubles without, terrours within; it is this thief in the Candle that wastes us: this Fly in the Box that corrupts us: this traitor in the heart, that betrayes and exposes us to all perils. In which regard it was a sound and savoury reply of an English Captain at the loss of Calice, who when a proud Frenchman tauntingly demanded, When will you fetch Calice again? answered, When your sins shall weigh down ours. What, saith Saint Hierom, in the like case? by our sins are these Infidels made strong; and therefore a mean to lessen our punishment is, to lessen our sins. Yea, even Achaior a very Ammonite could say thus to Ho∣lofernes, Enquire if this people have offended their God: otherwise all our warring will come to nothing: and Vespasian the like: who when he had conquered Ierusalem, refused to have the Crown set upon his head, saying: I, indeed, am the rod in Gods hand, but it is their sins only, that hath subdued them.

And it is very rare in this case, if there be not some Achan in the Ar∣my, some Sheba in the Town, some Ionas in the Ship, some distemper in the soul, disorder in the life, that God would have removed and remedied: as for instance; Ionas, how came he into the Whales belly? Was it not his own undutifulness? David, whence came all his troubles by Absalom, Amnon, Adonijah? Was it not his fondness and indulgence? And so of Eli. Iacob, what might he thank for all his afflictions (whereof God gave him not a draught, but made him a diet-drink: so that he had scarce a merry day, for one trouble or another:) whom had he to thank for it? Did he not thrust his own feet into the stocks by that threefold lie of his ut∣tered in a breath to get the blessing?

Wherefore, if thou lovest thine own ease, deal freely and ingenuously with God and thine own soul; for sin and punishment are inseparable com∣panions, and go tied together with chains of Adamant, as the Poet speaks, like individual twins, they are born together, live together, are attended one by the other, as the body by the shadow: where sin is in the Saddle, there punishment is on the Crupper; whence it is, that the Hebrews have but one and the same word for them both.

Objection. But thou hast repented and resolvest to be reformed.

Answer. Many in time of distress have strong resolutions and promise fair, even a Candle as big as a Mast: but trouble being over; one of ten in the pound were well: which proves; they never truly repented. Yea, in stead of being better, they grow worse, like one that falls in∣to

a relapse from an Ague, to a burning Feaver, which peradventure would be thy case, if God should now release thee: at least thou mayest fear it: for, to seek unto God only in affliction, is suspicious, and such seekers commonly are rejected with scorn, Proverbs 1.24, to 33. Indeed, if thou shalt persevere (when thou art released) in doing that which now thou purposest; it is infallible signe, thy repentance is sound: other∣wise; not.

CHAP. 5. That it serves to work in us amendment of life.

2 SEcondly, the malice of our enemies serves to work in us amendment of life. Every affliction sanctified, rubs off some rust, melts off some drosse, straines out some corruption, &c. which done, we rise out of trouble, as Christ rose out of the grave: for when the gold is fined, the fire shall hold it no longer. The outward cold of affliction doth greatly increase the inward heat and fervour of the graces of God in us. Indeed no chastisement (saith the Author to the Hebrewes) for the present seeme•• to be joyous, but grievous: But afterwards it bringeth the quiet fruit of righteousness to them that are thereby exercised, Heb. 12.11.

We are dunged with reproaches, that we may prove a richer soil for grace, as Nazianzen speaks, (alluding to the parable of the Fig-tree,) God beats us, that he may better us: he hedgeth us about with thorns, that he may keep us within compasse, lest we break over into Satans pa∣stures: which indeed will fat us but to the slaughter. Yea, he pricks us with goads, that he may let out our ill humours: and happy thorns or lancets of tribulation are those, which open a vein for sin to gush out at.

God strips the body of pleasure to cloath the soul with righteousnesse, and oftentimes strengthens our state of grace by impoverishing our temporall e∣state: for commonly the more prosperity, the lesse Piety. The poor (saith Christ) receive the Gospel, though the rich are more bound. It was an ob∣servation of Tacitus, that raising of the fortune did rarely mend the dis∣position: only Vespasian was changed into the better. Yea, if it make us not worse, it is a wonder: Evagrius gives it as a high praise of the Em∣perour Mauritius, that in the height of all his Majesty, he reteined his an∣cient Piety. We serve God, as our servants serve us: of which many have too good cloaths, others too much wages, or are too fine fed to do work; as ••sops Hen being over-fed, was too fat to lay: or perhaps too many under them; as a Gentleman having but one servant, thought him over-burdened with work, and therefore took another to help him: but having two, one of them so trusted to the others observance, that oft-times, they were both missing, and the work not done; then he chose a third; but was worse served them, then before: whereupon he told his friend, When I had one servant, I had a servant; when I had two, I had but half an one: now I have three, I have never an one. Few men can disgest great

felicity: Many a man hath been a loser by his gains, and found that, that which multiplied his outward estate, hath abated his inward, and so on the contrary, David was never so tender, as when he was hunted like a Par∣tridge, 1 Sam. 26.20. Ionah was at best, in the Whales belly. Stevens face never shone so fair, as when he stood before the Council, Acts 6.15. Whilest the Romans had wars with Carthage and enemies in Affrick, they knew not what vices meant in Rome.

Now if the winter of the one is found to be the spring of the other, and the corruption of prosperity the generation of piety; who will esteem those things good which make us worse, or that evil, which brings such gain and sweetness? Before I was afflicted (saith David) I went astray, but now I keep thy commandement, Psal. 119.67. These evils do press us, but it is to God and to holiness. Yea, how much lower our afflictions weigh us down on Earth, so much the more earnestly our affections mount up to Heaven.

An Egge will swim in s••lt water, but sink in fresh: so we. King David among so many publick and private calamities and disasters, kept his head above water, and stood upright in his heart to God: But King Solomon his son, even sunk in the midst of delights and pleasures. Too much rankness layeth the Corn: and Trees over-laden with Fruit, are their own ruine. Happy was he, Iohn 9. in being born blinde, whose gain of bodily sight made way for the spiritual, who of a Patient be∣came an Advocate for his Saviour, who lost a Synagogue and found Hea∣ven, who by being abandoned of sinners, was received of the Lord of glory: God rarely deprives a man of one faculty, but he more then sup∣plies it in another. The defect of corporal sight, hath not seldome mend∣ed the memory: for what is taken from one sense is divided amongst the rest. When Zachary was dumbe, Iohn Baptist the voice was a breeding. Hannibal had but one eye: Appius, Claudius, Timelon, and Homer were quite blinde; So was Mulleasses King of Tunis, and Iohn King of Bo∣hemia▪ but for the loss of that one Sense, they were recompensed in the rest, they had most excellent memories, rare inventions, and admirable other parts. Or suppose he send sickness; the worst Feaver can come, does not more burn up our blood than our lust; and together with sweat∣ing out the surfets of nature, at the pores of the body; we weep out the sinful corruption of our nature at the pores of the conscience: Yea, the Authour to the Hebrews saith of Christ himself, that though he were the Son, yet (as he was man) He learned obedience by the things which he suffered. Heb. 5.8. As in humane proceedings, Ill manners beget good Laws; so in Divine; the wicked by their evil tongues beget good and holy lives in the godly: Whence Plutarch adviseth us so cir∣cumspectly to demean our selves as if our enemies did alwayes behold

us. Nothing sooner brings us to the knowledge and amendment of our faults, then the scoffs of an enemy: which made Philip of Ma∣cedon acknowledge himself much beholding to his enemies (the Athenians) for speaking evil of him, for (saith he) they have made me an honest man, to prove them liars: even barren Leah, when she was despised be∣came fruitful.

So that we may thank our enemies, or must thank God for our ene∣mies: Our souls shall shine the brighter one day for such rubbing: the cold winde cleanseth the good grain: the hot fire refines the pure gold. Yea, put case we be gold; they will but try us: If Iron; they will scowre away our rust.

I say not that a wicked heart will be bettered by affliction: for, in the same fire that gold is made bright and pure; d••oss is burnt and consumed: and under the same flail that the grain is purged and pre∣served; the husks are broken and diminished. Neither are the Lees there∣fore confounded with the Wine, because they are pressed and trodden under the same press or plank; but I speak of affliction sanctified, and of the godly.

Yet let not the wickedest man be discouraged, for as when Christ called the blinde man; the Disciples said, Be of good comfort, he calleth thee: so I may say to thee that art burthned with any kind of affliction; Be of good comfort, Christ calleth thee, saying, Come unto me by repentance and a∣mendment of life, and I will ease thee of thy sins and sorrows, here and hereafter; only as the blinde man threw away his garment and followed Christ, so do thou answer him, I will forsake my sins and follow thee. For if God, like a prudent Prince, makes offers and fames of war; it is but to mend the conditions of peace.

But, farewel, I am for the already resolved; to whom I say, if the needle of affliction be drawn through us, by reason of wicked mens malice; it is but to convey with it the threed of amendment: and their worst to the godly, serves but as the thorn to the brest of the Nightingale, the which (if she chance to sleep) causeth her to warble with a renewed cheerfulness▪ For as blowes make balls to mount, and lashes make Tops to go, which o•• themselves would fall: so with their malice we are spurred up to duty, and made persevere in it, for commonly (like Tops) no longer lasht, no longer we go. Yea, these very tempestuous showers bring forth spiritual flowers & herbs in abundance: Devotion (like fire in frosty weather) burns hottest in affliction. Vertue provoked, ads much to it self: With the Ark of Noah, the higher we are tossed with the flood of their malice; the neerer we mount to∣wards Heaven. When the waters of the flood came upon the face of the earth, down went stately Turrets and Towers; but as the waters rose, the Ark rose still higher and higher. In like sort, when the waters of af∣fliction

arise; down goes the pride of life, the lust of the eyes; In a word all the vanities of the World. But the Ark of the soul ariseth as these waters rise, and that higher and higher, even neerer and neerer towards Heaven.

I might illustrate this point by many observable things in nature: We see Well-waters arising from deep Springs, are hotter in Winter then in Summer, because the outward cold doth keep in, and double their inward heat: And so of mans body, the more extream the cold is without; the more doth the natural heat fortifie it self within, and guard the heart: The Corn receives an inward heat and comfort from the Frost and Snow which lieth upon it: Trees lopt and pruned flourish the more, and bear the fuller for it. The Grape when it is most pressed and trodden, maketh the more and better Wine: The drossie gold is by the fire refined; Windes and Thunder clears the Air: Working Seas purge the Wine: Fire increaseth the sent of any Perfume: Pounding makes all Spices smell the sweeter: Linnen when it is buckt, and washt, and wrung, and beaten becomes the whiter and fairer: the Earth being torn up by the Plough, becomes more rich and fruitful. Is there a piece of ground naturally good? Let it lie neglected; it becomes wilde and barren: yea, and the more rich and fertile it is of it self, the more waste and fruitless it proveth for want of Tillage and Husbandry. The Razor, though it be tempered with a due proportion of Steel, yet if it pass not the Grindstone or Whetstone, is never the less unapt to cut; yea, though it be made once never so sharp; if it be not often whelted, it waxeth dul. All which are lively emblemes of that truth which the Apostle delivers, 2 Cor. 4.16. We faint not, for though our outward man perish, yet the inward man is renewed daily. Even as a Lambe is much more lively and nimble for shearing. If by enmity and persecution (as with a knife) the Lord pareth and pruneth us; it is, that we may bring forth the more, and better fruit: and, unless we degenerate; we shall bear the better for bleeding: as Anteus, every time rose up the stronger, when Hercules threw him to the ground: because he got new strength, by touching of his Mother.

O admirable use of affliction! health from a wound; cure from a dis∣ease: out of grief, joy: gain out of loss: out of infirmity, strength: out of sin holiness: out of death life: yea, we shall redeem something of Gods dishonour by sin, if we shall thence grow holy. But this is a harder Riddle then Sampsons to these Philistims.

CHAP. 6. That it stirs them up to Prayer.

3 THirdly, because they quicken our devotion, & make us pray unto God with more fervency: Lord (saith Isaiah) in trouble they will visit thee: they poured out prayers when thy chastening was upon them, Isay 26.16. In their affliction (saith Hosea) they will seek thee diligently; Hosea 5.15. That we never pray so feelingly, fervently, forcibly, as in time of affliction, may be seen in the examples of the children of Israel, Judges 3.9, 15. Elisha, 2 Kings 6.18, Hezekiah, 2 Kings 19.15, 16. Stephen, Acts 7.59, 60. And lastly, in Iehosaphat, who being told that there was a great multitude coming against him from beyond the S••a, out of Aram; it follows, That Jehosaphat feared, and set himself to seek the Lord, and proclaimed a Fast throughout all Judeah: Yea, they came out of all parts, and joyned with him to enquire of the Lord, 2 Chron. 20.3, 4, 13.

Neither doth it make us alone which suffer; earnest in prayer, but it makes others also labour in prayer to God for us, 2 Cor. 1.10, 11. Acts 12.5, 12. As what true members participate not some way of the bodies smart? It is only a Nero can sit and sing while Rome burns. Whence we are taught to pray in the plural number, Our Father: and certainly he cannot pray or be heard for himself, that is no mans friend but his own. No prayer without faith, no faith without Charity, no Charity without mu∣tual intercession. But I proceed, Crosses are the files and whetstones, that set an edge on our Devotions, without which they grow dull and ineffe∣ctual. Ionah sleeps in the Ship, but prays hard in the Whales belly,

Prayer is the wing of the soul, wherewith it flies to Heaven, as meditati∣on is the Eye wherewith we see God. But our hearts are like flint-stones, which must be smit••en ere they will send out these sparks of devotion. Christ never heard of the Canaanitish woman, until her daughter was mi∣serably vexed with a Devil: but then she comes to him, and doth not speak, but cry: need and desire have raised her voice to an importunate clamour. The God of mercy is light of hearing, yet he loves a loud and vehement solicitation: not to make himself inclinable to grant; but, to make us capa∣ble to receive blessings. And indeed the very purpose of affliction, is, to make us importunate: he that hears the secret murmurs of our grief, yet wil not seem to hear us till our cries be loud and strong: as Demosthen••s would not plead for his Client till he cried to him, but then answered his sorrow. Now I feel thy cause.

Prayer is as an arrow, if it be drawn up but a little; it goes not far: but if it be p••ll'd up to the head; flies strongly, & pierces deep: if it be but dribled forth of careless lips; it falls down at our feet: the strength of our ejacu∣lations, sends them up into Heaven, and fetches down a blessing. The Childe hath escaped many a stripe by his loud crying: and the very unjust Iudge

cannot endure the widows clamour: So unto fervent prayer, God will deny nothing. Whereas heartless motions do but teach us to deny, Fer∣vent suites offer violence both to Earth and Heaven. So that if we ask and miss, it is because we ask amiss: we beat back the flame, not with a purpose to suppress it, but to raise it higher, and to diffuse it. We stop the stream, that it may swell the more, and a denial doth but invite the importunate, as we see in the Canaanitish woman, Matth. 15. Our holy longings are increased with delayes: it whets our appetite to be held fasting: and whom will not Need make both humble and ••loquent? If the case be woful, it will be exprest accordingly: the despair of all other helps, sends us importunately to the God of power; but while money can buy Physick, or friends proc••re enlargement; the great Physician and hel∣per, is not sought unto, nor throughly trusted in. It is written of the children of Israel, that so soon as they cried unto the Lord; he delive∣red them from their servitude under Eglon King of Moab: yet it is plain, they were eighteen years, under this bondage, undelivered, Iudges 3.14, 15. Doubtless, they were not so unsensible of their own misery, as not to complain sooner then the end of eighteen years: the first hour they sighed for themselves: but now; they cried unto God. They are words, and not prayers; which fall from careless lips; if we would prevail with God, we must wrestle; and if we would wrestle happily with God; we must wrestle first with our own dulness. Yea, if we felt our want, or wanted not desire; we could speak to God in no tune but cries: and, no∣thing but cries can pierce Heaven. The best mens zeal is but like a fire of green wood, which burneth no longer than whiles it is blown. Affliction to the soul is as plummets to a Clock, or winde to a Ship: holy and faith∣ful prayer; as oars to a Boat: And ill goeth the Boat without Oars, or the Ship without winde, or the Clock without plummets. Now, are some af∣flicted in reputation? as Susanna was: others; in children? as Eli: some, by enemies? as David: others by friends? as Ioseph: some, in body? as Lazarus: others, in goods? as Iob: others, in liberty? as Iohn. In all extremities, let us send this messenger to Christ for case; faithful and fer∣vent prayer: if this can but carry the burthen to him, he will carry it for us, and from us for ever.

Neither can we want encouragement to ask: when as the sick of the Palsie but asked health, and obteined also forgiveness of sins: When Solo∣mon but desired wisedome, and the Lord gave him wisedome, and honour, and abundance of wealth: When Iacob asked but meat and cloathing, and God made him a great rich man, When Zacheus desired only to have a sight of Christ, and was so happy as to entertain him into his house, into his heart, yea, to be entertained into Christs Kingdom.

We do not, (yea, in many cases, we dare not) ask so much, as God

is pleased to give: Neither doest thou ô Saviour measure thy gifts by our petitions, but by our wants, and thine own mercies.

True, if the all-wise God shall fore-see that thou would'st serve him as the prodigall son served his father, who prayed but till he had got his patrimony, and then forsook him, and spent the same in riot, to the givers dishonour; as too many use the Ocean of Gods bounty, as we do the Thames; it brings us in all manner of provision: cloaths, to cover us: fuel; to warm us: food; to nourish us: wine; to chear us; gold to enrich us; and we in recompence soil it with our rubbish, filth, common shoares, and such like excretions: even as the Cloud that's lifted up and advanced by the Sun; obscures the Sun. In this case, he will either deny thee in mercy, as he did Saint Paul, 2 Cor. 12.8, 9. and our Saviour himself, Matth. 26.39. or grant thee thy request in wrath, as he did a King to the Israelites, and Quails wherewith he fed their bodies; but withall sending leanness into their souls, Psal. 106.15. And well doth that childe d••serve to be so served, who will lay out the money given him by his father; to buy poison: or weapons, to murther him with. Wherefore let thy prayers not onely be fervent, but frequent: for, thy wants are so. And be sure to ask good things to a good end: and then, if we ask thus according to Gods will in Christs Name; we know that he will hear us, and grant whatsoever petitions we have desired, 1 Iohn 5.14, 15.

CHAP. 7. That it weanes them from the love of the world.

4 FOurthly, our sufferings wean us from the love of the world, yea, make us loath and contemn it; and contrariwise, fix upon heaven with a desire to be dissolved. Saint Peter, at Christs transfiguration, enjoying but a glimpse of happiness here, was so ravished and transported with the love of his present estate, that he breaks out into these words, Master, it is good for us to be here; he would fain have made it his dwelling place: and being loath to depart; Christ must make three taber∣nacles, Mat. 17.4. The love of this world so makes us forget the world to come, that, like the Israelites, we desire rather to live in the troubles of Egypt, then in the Land of Promise. Whereas S. Paul having spoken of his bonds in Christ, and of the spirituall combate; concludeth, I desire to be dissolved, and to be with Christ, which is best of all, Phil. 1.22, 23. Yea, it transported him to Heaven before he came thither: as Mary was not, where she was, but, where her desire was, and that was with Christ. Pro∣sperity makes us drunk with the love of the world, like the Gadarens, who preferred their swine before their souls: or him in the Parable, that would go to see his farm••, and lose Heaven: or the Rich Glu••ton, who never thought of Heaven, till he was in Hell: and thousands more, who if they have but something to leave behinde them, 'tis no matter whe∣ther they have any thing to carry with them.

But, as sleep composeth drunkenness; so the cross will bring a man to himself again: for when the Staff we so nourish to bear us, becomes a cudgel to beat us: when we finde the world to serve us, as the Iews did Christ, carry us up to the top of the hill, and then strive to throw us down headlong: Luk. 4.29. When the minde is so invested with cares, molested with grief, vexed with pain, that which way soever we cast our eyes, we finde cause of complaint; we more loath the World than ever we loved it, as Amnon did his sister Tamar: yea, when life which is held a friend, be∣comes an enemy; then death which is an enemy becomes a friend, and is so accountted: as, who, having cast An••hor in a safe Road; would again wish himself in the storms of a troublesome Sea?

Yea, in case we have made some progress in Religion, and found a good conscience sprinkled with the blood of Christ, (the marrow of all com∣forts,) and resolved with Ioseph, to forsake our coat rather than our faith: yet if the World make new offers of preferment, or some large improve∣ment of profits and pleasures; we begin to draw back, or at least we know not whether to chuse: like a horse that would, and yet would not, leap a ditch. And after a little conflict, having half yielded to forsake that with joy, which cannot be kept but with danger; we resolve thus. The same God, which hath made my crosses chearful; can as well make my prosperity con∣scionable. Why then should I refuse so fair an offer? but alas, having made choice; it is not long, ere these pleasures and honou••s, these riches and abundance; prove as thorns, to choak the good seed of Gods Word former∣ly sown in our hearts: as it is, Matth. 13.22. For, prosperity to Religion, ••s as the Ivy to the Oake, it quickly eats out the heart of it: yea, as the Missel••o and Ivy (sucking by their straight embraces the very s••p that only giveth v••getation from the roots of the Oake and Hawthorn) will flourish when the Trees wither; so in this case, the corruption of the good is alwayes the generation of the evil: and so on the contrary, crosses in the estate, diseases of the body, maladies of the minde, are the medi∣cines of the soul: the impairing of the one, is the repairing of the other.

When no man would harbour that unthrift son in the Gospel; he turn∣ed back again to his Father, but never before. Lais of Corinth while she was young, doted upon her Glass, but when she grew old and withered; she loathed it as much: which made her give it up to Venus. When Satan is let loose upon us to shew us our sins, and the danger we are in; then farewel profit, farewel pleasure, treasure, and all, rather then I will endure such a rack, such a hell in my conscience.

Whereas, if we should only hear of misery, or read what is threatned in the Word: though it might a little fright us; it would never amend us. Birds are frighted at first, with the Husbandmans scar∣crowes: but after a while, observing that they stir not; are bold

to sit upon them, and defile them.

Thus as harmonious sounds are advanced by a silent darkness; so are the glad tydings of salvation. The Gospel never sounds so sweet, as in the night of persecution, or private affliction.

When Vertue came down from Heaven (as the Poets feign) rich men spurned at her, wicked men abhorred her, Courtiers scoft at her, Citizens ha∣ted her: and being thrust out of doors in every place; she came at last to her sisters, poverty and affliction: and of them; found entertainment. When it ceased to be with Sarah, after the manner of the World; she conceived Isaac: so when it ceaseth to be with us after the manner of the Worlds Favourites; we conceive holy desires, quietness, and tranquillity of minde, with such like spiritual contentments. Yea, we make faith our only option: whereas before; we kept open house for all vices, as the States are said to keep open house for all Religions: or if not; it fares with piety as with holy water, every one praiseth it, and thinks it hath some rare vertue in it; but, offer to sprinkle them with the same; they shut their eyes, and turn away their faces: and no marvel, for we never taste this Manna from Heaven, until we leave the leaven of this Egypt.

Now, better the body or estate perish, then the soul: though we are too sensual to consent unto it, Plùs Pastor, in vulnere gregis sui vulneratur. The loss of a graceless childe, cannot but grieve the father, though the father him self were in danger of mischief by that childe: as David mourned for Absalom, that would have cut his throat. True prosperity is hearty meat, but not digestible by a weak stomack: strong wine; but naught for a weak brain: The prosperity of fools destroyeth them, Proverbs 1.32. So that all temporall blessings are, as they hit: but if the minde do not an∣swer, they were better mist. The more any man hath, the more cause he hath to pray, Lord, lead us not into temptation: for we cannot so heartily think of our home above, whiles we are furnished with these earthly con∣tentments below; but when God strips us of them straightwayes, our minde is homeward. Whiles Naomies husband and sons were alive, we find no motion of her retiring home to Iudah: let her earthly stays be re∣moved; she thinks presently of removing to her Countrey: a delicious life, when every thing about us is resplendent and contentful, makes us that we have no minde to go to Heaven: wherefore as a loving mother, when she would wean her childe from the dug; maketh it bitter with Wormwood or Aloes: so dealeth the Lord with us, he maketh this life bitter unto us by suffering our enemies to persecute & oppress us; to the end we may con∣temn the World, & transport our hopes from Earth to Heaven: he makes us weep in this veil of misery, that we may the more eagerly long for that place of felicity, where all tears shal be wiped from our eys. Our wine (saith Grego∣ry) hath some gall put into it, that we should not be so delighted with the

way, as to forget whither we are going. And this is no small abatement to the bitternesse of adversities, that they teach us the way to Heaven: for the lesse comfort we finde on earth, the more we seek above, and the more we esteem the best things: and we are very ungratefull, if we do not thank him for that which so overcomes us, that it overcomes the love of the world in us.

Experience shewes, that in Countreys where be the greatest plenty of fruits, they have the shortest lives, they do so surfet on their abundance. Sicily is so full of sweet flowers, if we believe Diodorus Siculus, that dogs cannot hunt there: and it is questionable, whether the enjoying of out∣ward things, or the contemning of them; be the greater happinesse: for, to be deprived of them, is but to be deprived of a Dye, wherewith a man might either win or lose,: yea, doth not a large portion of them many times prove to the owner, like a treacherous Dye indeed, which flatters an improvident Gamster with his own hand to throw away his wealth to ano∣ther? Or to yield it the uttermost; gold may make a man the richer, not the better; honour may make him the higher, not the happier: and all temporal delights are but as flowers, they onely have their moneth, and are gone; this morning in the bosome, the next in the Besome. The consideration whereof, made the very Heathen Philosophers hate this world though they saw not where to finde a better. Yea, it made Themistocles so under value transitory things in comparison of vertue, that seeing rich Bracelets of precious stones lie in his path, he bade his friend take them up, saying, Thou art not Themistocles. And indeed it is Heaven onely that hath a foundation, Earth hath none: God hath hanged it upon nothing: and the things therein are very nothing.

Nothing feeds pride, nor keeps off repentance so much as prosperous advantage. 'Tis a wonder to see a Favourite study for ought but additions to his Greatnesse▪ God shall have much ado to make him know himself. The cloth that hath many stains must pass through many larthers. If Musk hath lost its sweetness, there is no way to recover it, except you fling it into the sink among filth. No less then an odious leprosie will humble Naaman, wherefore by it the only wise God thought meet to sawce the valour, dignity, renown, victories, of that famous General of the Syrians. If I could be so uncharitable as to wish an enemies soul lost, this were the only way, let him live in the height of the worlds blandishments, for how can he love a second Mistresse that never saw but one beauty, and still con∣tinues deeply inamoured on it? Why is the Lapwing made an Hierogly∣phick of infelicity? but because it hath a little Coronet upon the head, and yet feed•• upon the worst of excrements. The Peacock hath more paint∣ed Plumes, yet is the Eagle accounted the Queen of Birds, because she flieth neerest heaven. We often see, nothing carries us so far from God, as

those favours he hath imparted to us. 'Tis the misery of the poor; to be neglected of men: 'tis the misery of the rich; to neglect their God. The Badger being wounded with the prickles of the Hedghog his invited guest, whom at first he welcomed and entertained in his Cabbin, as an inward friend, mannerly desiring him to depart in kindnesse, as he came; could receive no other answer then that he for his own part found himselfe very well at ease, and they that were not, had reason to seek out another seat that might like them better. It is but a fable, yet the moral is true, per∣spicuous, profitable. Many shall one day repent, that they were happy too soon. Many a man cries out, Oh that I were so rich, so healthful, so quiet, so happy, &c. Alas, though thou hadst thy wish for the present, thou shouldst (perhaps) be a loser in the sequel. The Physician doth not hear his Patient in what he would, yet heareth him in taking occasion to do another thing more conducible to his health. God loves to give us cools and heats in our desires: and will so allay our joyes, that their fruition hurt us not: he knows that as it is with the body touching meats, the greater plenty, the less dainty; and too long forbearance causeth a Surfet, when we come to full food: So it fares with the minde touching worldly con∣tentments; therefore he feeds us not with the dish, but with the spoon, and will have us neither cloyed nor famished. In this life, mercy and misery, grief and grace, good and bad, are blended one with the other; because if we should have nothing but comfort, Earth would be thought Heaven: besides, if Christ-tide lasted all the year, what would become of Len••? If every day were Good-Friday, the World would be weary of Fasting▪ Secundus calls death a sleep eternal, the wicked mans fear, the godly mans wish. Where the conscience is clear; death is looked for without fear, yea, desired with delight, accepted with devotion: why? it is but the cessation of trouble, the extinction of sin, the deliverance from enemies, a rescue from Satan, the quiet rest of the body, and infranchizement of the soul. The Woman great with childe, is ever musing upon the time of her delive∣ry: and hath not he the like cause, when Death is his bridge from wo to glory? Though it be the wicked mans ship-wrack, 'tis the good mans putting into harbour: And hereupon finding himself hated, persecuted, afflicted, and tormented by enemies of all sorts; he can as willingly leave the World, as others can forgo the Court: yea, as willingly die as dine; yea, no woman with childe did ever more exactly count her time. No Iew did ever more earnestly wish for the Iubile, No servant so desires the end of his years, No stranger so longs to be at home; as he expects the pro∣mise of Christs coming. It is the strength of his hope, the sweet object of his faith, in the midst of all sorrows; the comfort of his heart; the heart of all his comforts; the incouragement of his wearied spirits; the common clausule; the continual period, and shutting up of his Prayers: Come, Lord Iesus, come quickly.

Whereas the Worlds Favourites go as unwillingly from hence, as boyes from the midst of a game. Neither hath the Rich man so much advantage of the poor; in enjoying, as the poor hath of the Rich, in leaving. True, Rich men may also learn this slight: for, the way to grieve less, is to love less. And indeed, what shouldest thou do in case thou seest that the World runs not on thy side, but give over the World, and be on Gods side? Let us care little for the World that cares so little for us. Let us cross sail; and turn another way: let us go forth therefore out of the Camp, bearing his reproach; for we have no continuing City, but we seek one to come, Heb. 13.13, 14.

CHAP. 8. That it keeps them alwayes prepared to the spiritual combate.

5 FIfthly, the Lord permitteth them often to afflict and assail us, to the end we may be alwayes prepared for tribulation: as wise Mari∣ners in a calm, make all their tackling sure and strong; that they may be provided against the next storm, which they cannot look to be long without: Or as experienced Souldiers in time of peace, prepare against the day of battel; and so much the rather, when they look every day for the approach of the enemy. They (saith Socrates) that set sail into a calme Sea in a fair quiet weather, have, notwithstanding, all instruments and materials ready, which may be of use in a tempest: so he that enjoyes a prosperous and happy estate, if wise, doth even in that time prepare for the harder and more cross occurrents: and so much the rather, because a great calme presageth a sudden storme. The people of Laish being rich and wanting nothing▪ grew careless and secure: and being secure, and mis∣trusting nothing; they were smote with the edge of the sword, and had their Citie burnt, Iudg. 18. The way to be safe, is, never to be secure. The wals of a City that are not repaired in peace, will hardly be mended in a siege. Alexander having set his Army in battel-array, and finding a Soul∣dier then mending his Armes; cashiered him; saying, That was a time of dealing blows, not of preparing weapons.

We are oft-times set upon, to the end that we may continually buckle unto us the whole Armour of God, prescribed by Paul, Ephes. 6.13, to 19. That we may be alwayes ready for the battel, by walking circumspectly, not as fools, but as wise, Ephes. 5.15. Therefore redeeming the time, because the dayes are evil. Vers. 16. For as those that have no enemies to encounter them cast their armour aside and let it rust, because they are secure from danger; but when their enemies are at hand, and sound the Alarum, they both wake and sleep in their armour, because they would be ready for the assault: So, if we were not often in skirmish with our enemies; we should lay aside our spiritual armour: but when wee have continual use of

it; we still keep it fast buckled unto us; that being armed at all points, we may be able to make resistance, that we be not surpriz'd at unawars.

Neither would it be good for us at present, if we had not these enemies to stand in awe and fear of; but much more inconvenient in divers re∣spects: as wise Scipio (that mirrour of wisdome) told some, who with no small joy avouched that the Common-wealth of Rome was now in safe e∣state, seeing they had vanquished the Carthaginians, and conquered the inhabitants of Pontus: Neither would he for that only reason have Car∣thage destroy'd; because it should hinder Rome from sleeping. Yea, God himself would have the Hitlites, Gargesites, Amorites, Canaanites, Peresi∣tes, Hivites, and Iebusites (strong and warlike Nations,) to be in the midst of Israel; lest Israel should sleep in sin, and want matter for exercise, fight, and conquest. Here may be felicity, with security: never; with safety. The time when the envious man did sowe his seed, was, whilest men were in bed. No servants more orderly use their masters talent, then those that ever fear their Masters sudden return. No Houshoulder more safe, than he who at every watch suspects the Thieves entring. Sampson could not be bound, till he was first got asleep: Wouldest thou not be overcome? be not secure. Fly from the works of darkness at a great distance, and consider as well the bitterness of what will follow, as the sweetness of a momentany pleasure: not unlike a * 1.3 great personage of this Land, who said to his Lady, (offering him a bribe in be∣half of a suppliant) Gentle Eve, I will none of your Apple: Yea, in vigilancy and watchfulness, imitate the Nightingale which sleeps with her brest upon a thorn for fear of the Serpent which continually studies her ruine. We would not willingly a Tempest should take us with∣out our Cloaks. Seneca reports of Caesar, that he did quickly sheath the sword, but he never laid it off: the sight of a weapon discourages a Thief. While we keep our Iavelins in our hands, we escape many assaults, so that a Christians resolution should be like King Alfrids.

Si modò victor eras, ad crastina bella pavebas, Si modò victus eras, ad crastina bella parabas.

If we conquer to day, let us fear the skirmish to morrow. If we be overcome to day, let us hope to get the victory to morrow.

An assaulted City must keep a careful watch, or it will not long hold out: Yea, the provident Fen-man mends his banks in Summer, lest his ground be drowned in Winter. And we must so take our leaves of all afflictions, that we reserve a lodging for them, and expect their return. And so much the rather, because what hath been long expected falleth the easier: and evils precogitated, strike ••ut weakly.

CHAP. 9. How it discovers whether we be true Believers or Hypocrites.

6 SIxthly, that we may experimentally know our selves, and be known of others; whether we be true Believers, or Hypocrites.

First, our selves: divers play Alexander on the Stage, but few or none in the Field. Many can suffer Martyrdom in speculation, who, being put to it; cannot concoct a foul word. We are all valiant Souldiers, till we come to fight: excellent Philosophers; till we come to dispute: Good Christians; till we come to master our own lusts: but, it is opposition that gives the trial, when corruptions fight against the graces, and cause Ar∣gent to seeme more bright in a sable field. Many, while wealth lasts, are very honest men and square dealers, at least seem so: yea, they will main∣tain that all hardnesse is to be endured, rather then Conscience violated, or God offended: but fall they into poverty, and then that they may main∣tain themselves; they will lie, deceive, steal, prostitute their Chastity, sell their Consciences, and what not. Even Hazael before he met with an opportunity, could say, What? is thy servant a dog? And Balaam could brag, Though thou wouldest give me thine house full of gold, I would not, &c. Yet when it came to the triall, he did as bad for little or nothing: but, a man is indeed, what he is in triall. If with the Pome-citron, Limon, and Orenge-tree, we are alwayes green and fruitfull, Summer and Winter: if our souls shall like of Christ for a suitor, when we finde no other Ioyn∣ture but the Crosse; we are sure we are Christians.

2. That others may know us. A Souldier is best known in the front of a Battel: A Pilot in a storm: a nimble active man in a Race: and a Cham∣pion in the lists. How well the strings of an instrument are tuned and set, is best known when they are touched by the hand of a skilfull Musician. There must be differences amongst you, (saith Saint Paul) that the approved may be known, 1 Cor. 11.19. For, as Thrashing separates the straw: and Winnowing; the chaff from the Corn: So Persecution separates the Hy∣pocrite from the company of beleevers, Luke 22.31. When a serving-man follows two men walking together, we cannot tell which is his master till they part: so when the Gospel and outward prosperity go together; it is hard to judge which is most respected. Our Churches are full (blessed be God:) but, come we not to please others, as the Poet made his Plays? or, as Simon Magus was christened for company? or, is it not more for fear of the Law, then for love of the Gospel? It is a great question, until per∣secution arising because of the Word, puts it out of question: but then is that of Claudius Taurinensis more then verified, They worship the dead Saints in a cold profession, while they worry the living in a cruel persecution: so that if the Bramble had been the King of Trees; the Vine could not have met with worse usage.

We all call our selves Christians? Why? it is an honourable thing to be so accounted: but who are such; is known onely where the power of godliness is in contempt: Where (as Saint Augustine speaks) a Christian in name will scoff at a Christian indeed: for Christ, (saith Nazianzen) is stoned by many that are called Christians, though no otherwise then the Heathen Images are called gods, as Iustine Martyr notes: or, as another hath it; many superstitiously adore the Crucifix, that are enemies to the Cross of Christ.

That Childe (saith old Simeon, meaning Christ) is appointed for a sign to be spoken against, that the thoughts of many hearts may be opened, Luke 2.34, 35. O how wicked men manifest their hatred and enmity against God and his people, so soon as Persecution ariseth, because of the Word▪ Yea, it would put a wise man into an extasie; to think how prophane men in such times will rail upon those, whom one day they will wish they had imita∣ted; as Iustin Martyr speaks.

But it's well enough: for, by this means, both the malice of Satan and the World are better known and avoided. Demetrius the Silver-smith re∣sisted Paul, perhaps not so much for great Diana's sake, as the little Sil∣ver Shrines by which his gain came in. The carnal Capernaites followed Christ while he fed them, Iohn 6.26. Pamachius an Heathen could say to the Pope, Make me a Bishop, and I'le be a Christian.

Aygolandus (the better to make his peace with Charles the Great) would become a Christian, and be baptized: But when he came to the Court, where he saw at a table in a room, thirty poor people, (in mean habits, and at ordinary fare,) which the Emperour told him were the Servants of God; he replyed, That if God kept his servants so poorly, he would be none of his servant. Iudas can be content to bear the cross, so he may bear the bag: but, Iob will trust in God, though he kill him, Iob 13.15. and David in deepest distress or desertion, will hang on still, Psal. 43.5. Now, who will not say, Give me the Bird that will sing in Winter, and seek to my window in the hardest frost?

There is no trial of friendship but in adversity: he that is not ashamed of my bonds, not daunted with my checks, not alienated with my disgrace; is a friend for me: one dram of that mans love, is worth a world of inconstant formality: But, that friend is fals-harted, who observes me onely for his own ends; like those the Philosopher speaks of, who were not his friends, but friends to his wealth: or like him in Clemens, not his, but his riches kinsman. For these Wasps that make such Musick about the Gally-pot, shew, it was but the Honey they came for. And even the most hoggish Gadarens will worship Christ, during the spring-tides of Gods favours: not when they enjoy the light of his countenance, but when his steps drop fainess, and their Corn and Wine increaseth.

But alas, they are but bad works that need rewards to crane them up withall: for neither pain nor loss, much less, the censure of lewd persons; will trouble a well planted minde.

An Hypocrite, like a fresh-water-souldier, may be Sea-••ick in a calm: but, the sincere Christians stomach endures all weathers: great changes ne∣ver change him: Neither the Kings favours, or honours, nor the Lions den, could make Daniel lose one dram of his integrity. Neither the preposte∣rous affection of the Lycaonians, when they would deifie Paul and Barna∣bas: nor their devillish rage, when they go about to stone them; could pro∣cure either to yield one hairs breadth: and so of all the Martyrs; (that noble Army) whom neither the threatnings of fire, nor the fair and large promises of their cunning and cruel adversaries; could cause them to shrink from Christ.

Affliction trieth whether a man hath grace in his heart or no. Set an empty Pitcher (the resemblance of a wicked man) to the fire; it cracks pre∣sently; whereas the full (which resembles the Childe of God) will abide boiling: Gold embroidered upon Silk, if cast into the fire; loseth his fa∣shion, but not his weight; Copper loseth his fashion and weight also. Perse∣cution is the sword whereby our Solomon will try which is the true natu∣ral mother, which, the pretended. Afflictions are the waters where our Gi∣deon will try whether we are fit Souldiers to fight the battel of Faith. A faithful Wife (said Bradford) is never tried so to be, until she be assaulted; nor a faithful Christian so approved, till proved by affliction. Peace and prosperity hides many a false heart, as the Snow-drift covers an heap of dung: but when affliction like Simeons sword, pierceth through the soul; then the thoughts of many hearts are discovered: then it appears plain∣ly, that the love of Gods children was not meretricious, nor their obedience mercenary.

Many a man will do for another, that will not suffer for him: slight Stuff will shrink when it comes to wet••ing: counterfeit coin will prove dross when it shall be rubb'd on the test, or cast into the crusible. Behold, (saith the Angel to the Church of Smyrna) it shall come to pass that the Devil shal cast some of you into prison, that you may be tried, Revel. 2.10. Strong drink trieth the brain, and hard meat; the stomach. Gold and Silver are tried in the fire: men; in the furnace of adversity. As the furnace proveth the Potters Vessel; so do temptations try mens thoughts, Eccles. 27.5.

None but a regenerate heart can chuse rather to suffer affliction with the people of God, then to enjoy the pleasures of sin. An easie importunity wil perswade Orpah to return from a mother in law, to a mother in nature: from a toilsom journey, to rest: from strangers, to her kindred: from a hope∣less condition, to likelihoods of contentment. A little intreaty will serve to move nature to be good to it self; but, to persist in actions of goodness,

though tyranny, torment, death and hell stood in our way; this is that conquest which shal be crowned with glory. Nuture is like Glass, bright, but brittle: the resolved Christian, like Gold, which if we rub it, or beat it, or melt it, it will endure the test, the touch, the hammer, and still shine more orient, For Vertues, like the Stars, shine brightest in the night; and fairest, in the frost of Affliction.

But this is not all: for affliction will try and make known the truth and measure of each grace in particular. A temptation is like a questi∣on, that examines; what is in a man: As Balaam was tried and exami∣ned; whether he feared God, or loved the world most; when Balak told him, am not I able indeed to promote thee to honour. And Ioseph no lesse, when in the arms of his tempting Mistresse: but, the one; basely yields, and is cashiered for an hypocrite; the other comes off with an holy scorn, and God seals him chaste, with a probatus est.

2 Again secondly, Affliction is a notable means, to try whether we have faith or not. The house built upon the sand carries as good a shew as the house built on the Rock; and in a clear Sun-shine day glisters as gallantly: but, the windes and tempests, when they are up, will quickly shew the difference. Nothing is more easie then to trust God, when our Barnes and Coffers are full; And to say, give us our daily bread, when we have it in our Cubbords: But, when we have nothing, when we know not how, nor whence, to get any thing; then to depend upon an invisible bounty; This is a true and noble act of faith.

3 Thirdly & fourthly; what our wisdom and humility is. Plato being de∣māded how he knew a wise man; answer'd; When being rebuked, he would not be angry: and being praised; he would not be proud. Our disposition is never well known, untill it be crossed; nor did Proteus ever change shapes, till he was straightned and held fast. Magistracy and misery will soon shew what manner of men we be: either will declare us better or worse then we seemed. Indeed Prosperity (saith one) best discovers vice, but Adversity doth best discover Vertue: but he that is not good in both e∣states, would not be excellent in either: he who cannot bear honour with moderation, cannot bear contempt, with patience: whereas a true Moses can be a moderate favourite at Court: and, a well-contented Shepheard in the field, can turn and apply himself to any condition, and therewith be content, as Saint Paul was, Phil. 4.11.

5. Fifthly; what patience we have: The Sea, when it is calme weather, is as still and quiet, as any river: but let the windes once arise, and you shall soon see a difference; then appears nothing but raging & foaming out mire and dirt. And that we are indeed, which we are in temptation: for, can we not abide a drawing plaister, to drain away corrupt blood, and humours? much less can we finde ease in cutting off joynts and members, and pulling out eyes: which Repentance must do.

6 Sixthly, a man is made known whether he be feeble or strong by the provocation of an enemy: even calm tempers when they have been stirred, have bewrayed impetuousness of passion. And indeed, how shall a man shew his strength unless some burthen be laid upon his back? Now, he that over∣cometh his own anger (saith Chilo) overcometh a strong enemy: but he that is overcome by it, is a White-liver (saith Hermes) for wrath proceedeth from feebleness of courage, and lack of discretion, as may appear in that, Women are sooner angry then men: the sick sooner then the healthy: and old men, sooner then young. Again, it's nothing to endure a small trial or affliction: every Cock-boat can swim in a River, every Sculler sail in a calm, every man can hold up his head in ordinary gusts, but when a black storm arises, a tenth wave flows, deep calls unto deep: Nature yields, Spirit faints; Heart fails; Whereas grace is never quite out of heart; yea, is confident when hopes are adjourn'd, and expectation is delay'd.

7 Again, seventhly: How excellently was Iobs sincerity made known by Satans malice, when he brought forth those Angelical words! What? shall we receive good at the hand of God, and not receive evil? Job 2.10. When he stood like a Centre unmoved, while the circumference of his e∣state was drawn above, beneath, about him: when in prosperity; he could say, If my mouth hath kist my hand: and in adversity; The Lord giveth, and the Lord taketh, blessed be the Name of the Lord; he was not so like the wicked as they are like Dogs, that follow the meat; not the man.

8 Again, eighthly: God suffers us to suffer much, more especially to cry our perseverance, which is a grace so good and acceptable, that without it, there is nothing good, nor acceptable. The Spaniel which fawneth when he is beaten, will never forsake his Master: and Trees well rooted will bear all storms: The three Children walked up and down in the fiery flames praysing God: And a Blade well tried deserves a triple price. How did the Church of Pergamus approve her self! Yea, how was she approved of God which hath the sword with two edges; when she held out in her works, even where Satan dwelt and kept his Throne! I know thy works (saith God) and that thou keepest my Name, and hast not denied my faith, even in those dayes when Antipas my faithful Martyr was slain among you, where Satan dwelleth; yea, where his Throne is; and where some maintain the Do∣ctrine of Balaam and the Nicolaitans, and teach that men ought to eat things sacrificed to Idols, and to commit fornication, &c. Revel. 2.13, 14.

But, how can I lay down my life for Chriss, when I cannot for his sake quietly disgest a few reproachful speeches? he will scarce hear blows for him; that will now quietly put up, and digest ill words.

Finally: Affliction, and Persecution, is both a Whet-stone, and a Touch-stone to each particular grace: It humbleth the spirits of the re∣pentant, trieth the faith and patience of the sincere Christian; but harden∣eth

the hearts of the ungodly: for, wicked men grow worse after affli∣ction, as water grows more cold after an heat; yea, like some Beasts; they grow mad with baiting: if crosses or losses rush in upon them; they fall to the language of Iobs wife, Curse God and die: or to that of the King of Israels messenger, Why should I serve God any longer? 2 Kings 6.33.

CHAP. 10. That it prevents greater evils of sin, and punishment to come.

7 SEventhly: the Lord by this evil of Chastisement for sins past; pre∣venteth the evils of sin, and greater punishments for the time to come. The Lord (saith Elihu) correcteth man, that he might turn away from his enterprize, and that he might keep back his soul from the pit, and that his life should not perish by the sword. Job 33.17, 18. This salt doth not only preserve from corruption; but also eat out corruption. We are chastened of the Lord, (saith the Holy Ghost) that we might not be condemned with the world, 1 Cor. 11.32. If we be not chasten∣ed here; we shall be condemned hereafter: Erring souls be corrected that they may be converted: not, confounded. If Paul had not been buffet∣ted by Satan and wicked men; he had been exalted out of measure, 2 Cor. 12.7. Pride is so dangerous a Poison, that of another poison there was confected a counterpoison to preserve him from it: God would rather suf∣fer this chosen Vessel to fall into some infirmity, th••n to be proud of his singular priviledges. Lest I should be exalted above measure, through the a∣bundance of Revelations; (there was the poison of Pride insinuating it self) I had a thorn in the flesh, the messenger of Satan to buffet me; There was the counterpoison or antidote which did at once make him both sick, and whole.

And this is no unusual thing with God, who in mercy doth so use the matter, that he cures one sin by another: how many proud men have been healed, by the shame of their uncleanness? how many furious men by a rash bloodshed? and so in many other cases: one Devil being used for the eje∣ction of another

Yea, we gain strength by every new fall: for hence issues deeper humi∣lity, stronger hatred of sin, fresh indignation against our selves, more ex∣perience of the deceitfulness of our hearts, renued resolutions until sin be brought under, &c. 2 Cor. 7.11. The Lord sets some messenger of Satan and our lusts together by the ears, as the Egyptians against the Egyptians: that while two poisons wrestle, we may live. But, my purpose is to speak of affliction: not; sin. Bodily sickness (saith Saint Gregory) cleanseth away sins committed, and curbeth and hindreth those, that in health might have been committed. The flesh indeed is nourished by softness, but the spirit; by hardness: that is fed by delights and pleasures; this groweth by bitter∣ness. And hereupon when a Religious man (as Ruffinus relates) prayed

Iohn the Anchorite, to free him of a certaine Ague; he answered him, truly thou desirest to have a very necessary companion cast out of doors: for, saith he, as cloaths are washed with sope; so is the minde purified by diseases. And the same may be averred of all kindes of crosses: For, is it not commonly seen, that the pleasures of the body are the poisons of the soul? heap riches and honours upon an evil man: you do but minister wine to him that hath a Feaver, saith Aristotle: Honey to one oppressed with choler: and meat; to one troubled with morbus Cephaliacus, which, increaseth the disease, saith Plutarch. For as Noah was drunk with his own wine; so the cup of prosperity hath intoxicated many a soul: and God hath no worse servants in our Land, then they that can live of their Lands, and care for nothing else.

Commonly, where is no want; is much wantonness. And as we grow rich in temporals, we grow poor in spirituals. Nabal cannot abound, but he must surfet: Tertullus cannot be eloquent, but he must turn the edge of his wit against the Gospel. Many cannot have beauty, but they must love their faces more then their souls. We use Gods blssings, as Ie∣hu did Iehorams messengers: David; Goliahs sword: We turn them a∣gainst their owner and giver: and fight against Heaven with that health, wealth, wit, those friends, means, mercies that we received thence: abu∣sing peace, to security: plenty; to ease: promises; to presumption: gifts; to pride: for commonly, so much the more proud, idle, secure, wanton, scorn∣ful, impenitent; by how much the more we are enriched, advanced, and blessed. And it is just with God to make us know what we had, by what we want; But I proceed:

The enjoyment of the Worlds peace might add to my content; but, it will endanger my soul: how oft doth the recovery of the body, state, or minde, occasion a Relapse in the soul? Turn but the Candle, and, that which keeps me in, puts me out. The younger brother shal not have all his portion, lest he run Riot. All the life of Solomon was full of prosperity, & therefore we finde, that Solomon did much forget God; but the whole life of David had many enemies, & much adversity: and therefore we see by his peniten∣tial Psalms, and others, that David did much remember God: And indeed if God did not often visit us, we should serve him as the women of Tarta∣ry do their husbands: who marry, if they be absent but twenty dayes. But the fire of correction, eats out the rust of corruption. And as Vineger with its sharpness, keeps flowers from corrupting: so their malice keeps our souls from festering. Bees are drowned in Honey, but live in Vineger. Now if sweet meats breed surfets, it is g••od sometimes to taste of bitter: it is good somwhat to unlade when the Ship is in danger by too liberal a ballast. I will tell you a Paradox: (I call it so because few will believe it, but it is true) many are able to say, they have learned to stand; by falling: got

strength; by weakness. Tho burnt Childe dreads the fire: and a broken bone well set, is faster ever after. Like Trees, we take deeper root; by shaking: And like Torches, we flame the brighter for bruizing and knocking. God suffered Satan to spoil Job of his substance, ••ob him of his Children, pu∣nish him in his body; Yet mark but the sequel well; and you shall finde, that he was crost, with a blessing. As the Physician, in making of Trea∣cle or Mithridate for his Patient, useth Serpents, Adders, and such like poison, that he may drive out one poison with another; Even so our spiri∣tual Physician is pleased to use the malice of Satan, and wicked men, when he tempereth us the cup of affliction, that hereby he may expel one evil with another; Yea, two evils with one; namely, the evil of sin, and the evil of punishment; and that both temporal and eternal.

Perhaps this byting plaister burneth thee, but it healeth thee. He suffers us to be afflicted, because he will not suffer us to be damned; such is the goodness of our heavenly Father to us, that even his anger pro∣ceeds from mercy; he scourgeth the flesh, that the spirit, may be sa∣ved in the day of Iesus Christ, 1 Corinthians 5.5. Yea, Ioseph was therefore abased in the dungeon, that his advancement might be the greater. It is true, in our thoughts we often speak for the flesh, as Abra∣ham did for Ishmael, O that Ishmael might live in thy sight! No, God takes away Ishmael and gives Isaac: he withdraws the pleasure of the flesh; gives delight to the soul: crossing us in our wils, that he may advance our benefit. As it fared with Manasses, whose Chain was more profitable to him then his Crown. The man sick of a burning Feaver, cries to his Phy∣sician for drink; he pities him, but does not satisfie him he gives him pro∣per Physick, but not drink. A man is sick of a Pleurisie; the Physician lets him blood, he is content with it; the arm shall smart to ease the heart. The cov••tous man hath a pleurisie of riches: God lets him blood by poverty: let him be patient; it is a course to save his soul.

But we are so sensual, that no reason can prevail: We are sorry to lose the proper cause of our sorrow: we are like whining children, that will not stay until their Milk be cold; but must have it, though they be scalded with it. Yea, it fares with many, as with the Mo∣ther of Nero: let them be damn'd, so they may be dubb'd. But our Heavenly Father will do us good; though we desire the contrary: Wherefore if he scourge us any way; so we bleed not: on till we bleed; so we faint not: or till we even faint, so we perish not; let us be com∣forted: for if the Lord prune his Vine, he means not to root it up: if he ministers Physick to our souls; it is because he would not have us die in our sins: all is for salvation. What if Noah were pent up in the Ark; sith he was safe in it: what if it were his Prison; sith it was his Fort against the waters.

I might illustrate the point, and make it plain by sundry and divers comparisons. We know one nail drives out another: one heat; another: one cold; another: yea, out of admirable experience I can witnesse it, that for most constitutions, there is not such a remedy for a cold in the head, or extream tendernesse, as a frequent bathing it (especially the tem∣ples) with cold water; I can justly say, I am twenty years the younger for it. Yea, one sorrow drives out another: one passion; another: one rumour is expelled by another: and though for the most part, contraries are cu∣red by contraries; yet, not seldome will Physicians stop a lask with a purge: they will bleed a patient in the Arme; to stop a worse bleeding at Nose. Again, in some Patients they will procure a gentle Ague; that they may cure them of a more dangerous disease. Even so deals God with us: he often punisheth the worser part of man (saith Saint Hierome,) That is, the body, state, or name; that the better part, (to wit) the soul, may be saved in the day of judgement. Neither are chastisements any whit lesse necessary for the soul; then medicines are for the body: many a man had been undone by prosperity; if they had not been undone by adversity: they had perished in their souls; if they had not perished in their bo∣dies, estates, or good names. It is probable, Naamans soul had never been cleansed; if his body had not been leprous: but, his leprous flesh brought him to a white and clean spirit: and though affliction be hard of digestion to the natural man; yet the sheep of Christ know; that to feed upon this salt Marsh; is the only preservative against the Rot: the ex∣perienced Christian knowes, that it is good for the soul, that the body is sometimes sick: and therefore to have his inward man cured; he is con∣tent his outward man should be diseased: and cares not so the sins of his soul may be lessened, though the soares of his flesh be increased. It is bet∣ter (saith Saint Hierome) to have a sick stomack, then a grieved minde. Yea, he desires with Saint Austine, that God will send him any plague, rather then the plague of the heart.

And why is it not so with thee? I hope thou desirest thy souls safety above all; and thou knowest, the stomack that is purged, must be con∣tent to part with some good nourishment, that it may deliver it self of more evil humours. Of what kinde soever thy sufferings be; it is doubt∣lesse the fittest for thy souls recovery; or else God (the only wise Phy∣sician) would not appoint it. Now who would not be willing to bleed, when by that means an inveterate sicknesse may be prevented? Yea, it is a happy blood-letting which saves the life: which makes Saint Austine say unto God; Let my body be crucified, or burnt, or do with it what thou wilt; so thou save my soul. And another: let me swim a River of boiling brimstone; to live eternally happy: rather then dwell in a Paradise of pleasure; to be damned after death.

CHAP. 11. That it makes them humble.

8 EIghtly, that we may have an humble conceit of our selves, and wholly depend upon God. We received the sentence of death in our selves (saith the Apostle) because we should not trust in our selves, but in God, who raiseth us up from the dead, 2 Cor. 1.9. When Babes are afraid; they cast themselves into the armes and bosome of their Mo∣ther. A Hen leading her chickens into the Sun; they fall a playing with the dust, she may cluck them to her long enough, they will not come: But when they see the Kite, then they come without calling▪ and so it fares with Gods children, till afflictions come. The Prodigall never thought of his Father, till he wanted husks: The hemorrhoisse never made out to Christ, till all her money was gone. The widow that is left alone trusteth in God, saith the Apostle, 1 Tim. 5.5. who while she had an husband, leaned too much upon him. The poor man depends not upon the relief of others, untill he findes nothing at home. Till our means is spent, we are apt to trust in uncertain riches; but after, in the Name of the Lord, Zeph. 3.12. As a bore himself bold upon his forces, as being five hundred and fourscore thousand strong: till he was over-matcht with an Army of a thousand thousand Ethiopians: this made him cry, Help us O Lord our God, for we rest on thee, 2 Chron. 14.

God crosses many times our likeliest projects, and makes the sinews of the arme of flesh to crack; that being unbottomed of the creature; we may trust in the living God, who giveth us richly all things to enjoy, 1 Tim. 6.17.

The people of Laish, because they wanted nothing, would have busi∣nesse with no man, Iudg. 18.7. Where is no want, is much wantonness: and to be rich in temporals; hastens poverty in spirituals. The Moon is never eclipsed, but in the full: but the fuller she is, still; the more re∣mote from the Sun. I thought in my prosperity (saith David) I shall ne∣ver be moved, But thou didst hide thy face, and I was troubled, Then turned I unto thee, &c., Psal. 30.6, 7, 8. It is high time to humble them, that do not finde themselves to stand in need of God.

When a stubborn Delinquent, being committed, was no whit mollified with his durance, but grew more perverse then he was before; one of the Senators said to the rest, Let us forget him a while, and then he will remember himself: Loving Spaniels, the more they are beaten; the more tractable, and gentle do they appear, and apply themselves more dili∣gently to their Masters call.

The Heart is so hot of it self, that if it had not the Lungs as Fannes to blow winde upon it, and kindely moisture to cool it; it would soon perish with the own heat: and yet when that moisture growes too

redundant, it again drowns the Heart. Who so nourisheth his servant daintily from his Child-hood; shall after finde him stubborn. In prospe∣rity we are apt to think our selves men good enough, we see not our need of God: but let him send the Cross; it confutes us presently, and shews us our nothingness. Even Saint Paul was sick of this disease: he began to be puft up until the Messenger of Satan was sent to take him down, 2 Corinthians 12.7. And Saint Peter, Matthew 26.33. Though all men should forsake thee; yet I will never forsake thee; bravely promised: but, Peter, the same night, sware I know not the man; cowardly answered. It is one thing to suffer in speculation, and another; in practice.

It is a wonder to see, how the best men may be mistaken in their own powers: When our Saviour propounds to Iames and Iohn, Are ye able to drink of the cup that I shall drink of? And to be baptized with the Baptism that I shall be baptized with? Out of an eager desire of the honour, they are apt to undertake the condition: and answer according∣ly, We are able, Matth. 20.22. But, alas poor men! no thanks to them that they were able to run away, (as they did) when their Master was apprehended. For, God must give us his daily bread to feed us, and his daily breath to quicken us, or we quickly perish: yet how common is it for men to brag and crack of what they can do! yea, one that hath but a wooden head, and a leaden heart: how will he help it out with a brazen face, and a golden hand! for, being as great in pride, as he is small in de∣sert: he will keep a do in an audacious masterliness, as if with Simon Ma∣gus he would bear down all with large proffers. But this cannot be so pleasing to nature, as it is hateful to God. Neither can there be a worse sign of ensuing evil, then for a man in a carnal presumption to vaunt of his own abilities. How justly doth God suffer that man to be foiled; pur∣posely, that he may be ashamed of his own vain self-confidence!

When a great Prelate durst write, Ego et Rex meus, I and my King, the King subscribed in Act, Ego et servus meus, I and my slave: and quickly took down the main Mast of his Ambition: so will God do by all proud men, and make them know, that all their worthiness is in a capable mise∣ry: which he can soon▪do: for let him but make our Purses light, our hearts will soon grow heavy: at least, let him with that deprive us of his other blessings: we become as dust, coagulated, and kneaded into Earth by tears. And certainly, if God own such a man, he will quicken his sight with this Copris: Yea, he will leave him to himself, and let him fall into some foul sin, as he did Peter: And Saint Augustine is peremp∣tory that it hath been profitable for proud men, to fall into some gross offence; for they have not lost so much by their fall, as they have got by being down. It is better to be humble under sin, then be proud

of grace. Of the two, to be a Pharisee, is worse, then to be a Pub∣lican: to be proud of good Endowments, is worse then to have nei∣ther pride nor good Endowments. Yea, in this case; the party is not only bettered, but others learn Humility thereby: for who can do o∣ther then yearn, and fear; to see so rich and goodly a Vessel split, as David or Solomon was!

Again, it makes us pitiful, and compassionate to others: They (said Sophocles) are usually the most compassionate to others, who have suffered miseries themselves. And what saith that Tyrian Queen? Evils have taught me to bemoan; all that affliction makes to groan.

And lastly, the Devil hereby is cheated, who if he cannot beat us down to sin; will blow us up with pride: he will undermine us; if he cannot overthrow us: like a most cunning Wrestler, who, if he can∣not crush a man to the ground with plain strength; he will lift him up, that he may give him the greater fall.

And nothing doth more advantage Satan then Pride: for first, a man shall never be a Proficient, that thinks himself already suffi∣cient. Secondly, when he can poison our good works with Pharisaism; he makes us by over-valuing them; to lose them,

Confidence in God, doth only support us: without him we are like Vines unpropt, which on the Earth do crawle, And suppose a man is exempt from many vices; yet, he is not beholding to himself for it: Lord, saith Saint Augustine, thou hast forgiven me those sins which I have done, and those sins which only by thy grace I have not done: they were done in our inclination to them, and even that inclination needs Gods mercy, and that mercy he calls pardon. If we escape temptation; it is his mercy: if we stand in temptation; it is his mercy: if our wils con∣sent not; it is his mercy: if we consent, and the act be hindred, it is his mercy: if we fall and rise again by repentance; all is his mercy. Neither are we sufficient of our selves, to think, much less to speak, least of all, to do that which is good, 2 Cor. 3.5. We have no good. we do no good; but we may, we must thank grace for it: which is all in all. Ye can bear no fruit (saith our Saviour) except ye abide in me: John 15.4. Yea, more expresly, without me can ye do nothing, Verse 5.

So that we cannot put too much trust in him, not too little in our selves. O God, let me ever be humbly dejected in the sense of mine own insuffi∣ciency: let me give all the glory to thee, and take nothing to my self, but my infirmities; lest it fare with me, as it did with that Armenian, Tigra∣nes by name, who being encamped upon a Hill, with four hundred thou∣sand men, and discovering the Army of the Romans, being not above fourteen thousand marching towards him: made himself merry with

it, saying, Yonder men are too many for an Ambassage, and too few for a Fight: when before the Sun-set, he found them enough to give him the chase, with infinite slaughter. And pride seldome speeds bet∣ter: especially if Hezekiahs heart be lift up, God will pull him down again.

By this time we see, that there is danger in being without dangers: that self-confidence is pride without wit: that the best mindes troubled yield inconsiderate motions: that as water violently stirred sends up bub∣bles; so the vanities of our hearts, and our most secret and hidden cor∣ruptions (as dregs in a glasse) shew themselves when shaken by an injury, though they lay hid before. And so the pride of man is beaten down, as Iob speaks, Iob 33.17. The sharp water of affliction quickens our spiritual sight. So proud are we by nature, that before we come to the trial, we think that we can repel the strongest assault, and overcome all enemies by our own power; but when we feel our selves vanquished and foiled by every small temptation, we learn to have a more humble conceit of our own ability, and to depend wholly on the Lord: as is set down, Deut. 8.2. & 13.3. to the end. We esteem our Inches, Elles; till, by triall of e∣vils, we finde the contrary: but then alas, how full of feeblenesse is our body: and our minde of impatience? If but a Bee sting our flesh, it swels: and if but a tooth ake; the Head and Heart complain. How small trifles make us weary of our selves? What can we do without thee? With∣out thee, What can we suffer? If thou be not (O Lord) strong in our weak∣nesse; we cannot be so much as weak; we cannot so much as be. Yea, self-conceit, and desire of glory, is the last garment that even good men lay aside: Pride is the in most coat which we put on first, and which we put off last; but sore affliction will make us give all to him, of whom whatso∣ever we have, we hold. And we cannot ascribe too little to our selves, nor too much to him, to whom we owe more then we can ascribe.

Are we then molested with this guest? and would we be rid of him? return we when we smart, to him that smiteth us, and not think to gain by standing out: The Bird in the gin, the Fish upon the hook, the faster she strives, the firmer she sticks. The Childe under his Fathers rod, the more he struggles, the more stripes he gets.

God will not give his over, till he hath broken their stomacks, and made them kisse that rod, which the wicked bite: so, adding impatience to their impenitence, and passive disobedience to their active. And when he hath brought us to this, the greater submission, the more grace: if there be one hollow in the valley lower then another, thither the waters gather. And the more lowly we are in our own eyes, the more lovely we are in Gods: the more despicable in our selves, the more acceptable in him. O that we could be but as lowly, as we are unworthy. If then I be not hum∣bled

enough, let me want the peace or plenty I have: and so order my condition and estate, that I may want any thing, save my self.

CHAP. 12. How it makes them conformable unto Christ their head.

NInthly, that we may be conformable to Christ our head, and like our elder Brother, who was consecrated through afflictions, revi∣led, buffetted, spit upon, crucified, and what not? For the Scribes were against him, the Pharisees against him, the Rulers banded them∣selves against him, the Atheists against him, Herod and all the spitefull and envious Iews against him: whose birth was mean, whose life was contemptible, and whose death was ignominious. Yea, his Pallace was a Stable: his Courtiers; Beasts: his Chair of State; a Manger: his Royall robes; a few rags: No Bels ring, no Bonefires proclaim his brith through the populous streets: no great Ladies came to visit his Mother. And an∣swerable to his ingresse into the world; was his progresse in it; and his egresse out of it. And we must suffer with him, that we may be also glo∣rified with him, Rom. 8.17. When the Iewes offered Iesus, Gall and Vi∣neger, he tasted it, but would not drink: he left the rest for his Church, and they must pledge him. Whosoever (saith our Saviour) beareth not his crosse, and commeth after me, cannot be my Disciple, Luke 14.27. For hereunto are ye called, saith Saint Peter, For Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Peter 2.21. A∣gain, The Disciple (saith Christ) is not above his Master; but whosoever will be a perfect Disciple shall be as his Master, Luke 6.40. Yea, Saint Paul made this the most certain testimony and seal of his Adoption h••re, and glory ••fterwards; his words are these, having delivered, that the spirit of God heareth witnesse with our spirits, that we are the children of God: and ••••••ving added, If we be children, we are also heires, even the heirs of God, and heirs annexed with Christ: if so be that we suffer with him, that we may also be glorified with him; making suffering as a princi∣pall condition annexed; which is as if he had said, it is impossible we should be glorified with him, except we first suffer with him, Rom. 8.16, 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting; he concludeth, that what things were gain unto him, those he accounted losse for Christ, that he might know the fellowship of his sufferings, and be made conforma∣ble to his death, Phil. 3.10.

So that as he bare his crosse, before he wore his crown, and began to us in the cup of his Fathers displeasure: so we must pledge him our part, and fill up that which is behinde of his sufferings, Colos. 1.24.

Whence the Church (which is mysticall Christ, 1 Cor. 12.12.) is called Gods threshing-floor, Isa. 21.10. A Brand taken out of the fire, Zach. 3.2.

compared to Noahs Ark, which was tossed to and fro upon the waves; to Moses Bush burning with fire, Exod. 3.2. to the stones of the Temple, which were first hewn in the Mountain, before set in the building: And set forth by that white Horse in the Revelation; that is ever followed and chased by the Red: Apoc. 6.2, 4. by the sacrifices of the Law, which were to pass the fire, ere accepted, Rom. 12.1.

So that there is no Heaven to be had without touching upon Hell coasts: as the Calendar tels us, we come not to Ascension-day, till the Passion-week be past. Suffering is the way to reigning: Through ma∣ny tribulations must we enter into the Kingdom of Heaven, Acts 14.22.

And indeed, who would not be ambitious of the same entertainment, which Christ himself had? Godfrey of Boloigne refused to be crownd in Ierusalem with a Crown of Gold, because Christ his Master had in that place been crowned with a Crown of Thorns. It was told a poor Mar∣tyr in Queen Maries dayes for a great favour forsooth; that he should put his leg in the same hole of the Stocks that Iohn Philpot had done be∣fore. And yet thy sufferings, as they are nothing to what thy sins have deserved; so they are nothing to what thy Saviour hath suffer∣ed: for he endured many a little death all his life long, for thy sake; and at length, that painful and cursed death of the cross. To say nothing of the soul of his sufferings, which his soul then suffered, when he sweat clo••s of blood in the Garden.

Now why must we pledge our Saviour, and sill up the measure of his sufferings? Not, that Christs sufferings are incompleat: nor, to satisfie Gods justice for sin; for, that's done already, once for all; by him who bare our sins in his body on the Tree: the just suffering for the unjust, and in∣denting for our freedom; as the Articles of Agreement fi••ly and fairly drawn out by himself declare, Iohn 3.15, 16. and 18.8. And Gods Acquittance, which we have to shew under his own hand, Mat. 3.17.

Neither doth God afflict his Church for any delight he takes in their trouble: for he afflicts not willingly, Lament. 3.33. Ier. 31.20. Isa. 63.9. Nor yet to shew his sovereignty, Isai. 45.9. Rom. 9.29, to 24.

Nor, lastly, is it meerly for his own glory, without any other respect: but out of pure necessity, and abundant love to us; as, the Reasons both before and after, shew.

Again, by suffering; we become followers of our Brethren, who went before us. Brethren, (saith Saint Paul) ye are become followers of the Churches of God, which in Judea are in Christ Iesus, because ye have also suffered the same things of your own Countrey-men, even as they have of the Iews, 1 Thess. 2.14▪ It was the lot of Christ, and must be of all his followers, to do good, and to suffer evil. Wherefore let us be ex∣horted in the words of Saint Peter, to rejoyce in suffering, forasmuch as

we with all the Saints, are partakers of Christs sufferings, that when his glory shall appear, we may be glad and rejoyce, 1 Pet. 4.13.

And what greater promotion can flesh and blood be capable of, then a conformity to the Lord of glory? Christ wore a Crown of Thorns for me; and shall I grudge to wear this Paper-cap for him? said Iohn Husse, when they put a Cap upon him that had ugly Devils painted on it, with the Title of Heresie. Never did Neck-kerchief become me so well as this Chain (said Alice Drivers) when they fastened her to the Stake to be burnt. And what said a French Martyr, when a Rope was pur about his fel∣low? Give me that Gold Chain, and dub me a Knight of that Noble Order.

CHAP. 13. That it increaseth their faith

10 TEnthly, because the malice of our enemies serves to increase our faith for the time to come, when we consider how the Lord hath delivered us formerly God hath delivered me (saith Paul) out of the mouth of the Lion, (meaning Nero) and he will deliver me from every evil work, and will preserve me unto his heavenly Kingdom, 2 Tim. 4.17, 18. When Saul tells David, Thou art not able to go against this great Philistine to fight with him, for thou art a boy, and he is a man of war from his youth; What saith David, Thy servant kept his fa∣thers Sheep, and there came a Lion, and likewise a Bear, and took a Sheep out of the flock, and I went out after him and smote him, and took it out of his mouth, and when he rose against me, I caught him by the beard; and smote him, and slue him: so thy servant slue both the Lion and the Bear. Therefore, (mark the inference) this uncircumcised Philistine shall be as one of them; Yea, (saith he) the Lord that delivered me out of the paw of Lion, and out of the paw of the Bear, he will deliver me out of the hands of this Philistine, 1 Sam. 17.33, to 37. Observe how confidently he speaks.

That Tree is deepest rooted in the Earth, which is most shaken by the windes; and they weak usually, that are planted in pleasant Valleys: so the Tree of Faith the more it is shaken with the violent storms of trouble, the faster it becomes rooted by patience. Alexander being trained up in huge and mighty enterprizes; when he was to fight with men, and beasts, haughty enemies and huge Elephants; said, Lo, a danger some∣what equivalent to my minde. He can never be a good Souldier, that hath not felt the toil of a battel: Ease and plenty made Hannibal say, he brought men into Campania; but carried women out again. Yea, the more delive∣rances David had; the greater was his faith: for, after the Lord had deli∣vered him often out of extream exigents, namely, from this great Goliah, the cruelty of Saul, the unnatural insurrection of Absalom, and the unjust curses of Shimei, he was able to say, I trust in God, neither will I fear what fl••sh can do unto me, Psal. 56.4. And in Psal. 3. I will not be afraid for

ten thousand of the people that should beset me round about, Vers. 6. And in Psal. 18.29. By thee I have broken through an host, and in thy Name I will leap over a wall. His experience had made it so easie to him, that it was no more then a skip or jump. We men indeed therefore shut our hands, because we have opened them; making our former kindnesses arguments of sparing afterwards: but contrarily, God therefore gives, because he hath given; making his former favours arguments for more: It is Davids onely argument, Psal. 4. Have mercy upon me (saith he) and hearken unto my prayer, Why? Thou hast set me at liberty, when I was in distresse, Vers. 1. I might likewise here shew from 2 Chron. 20.29. Phil. 1.12, 13, 14. how the delivering of some increaseth the faith of others: but I passe that.

That we may live by faith, and not by sense; he first strips us of all our earthly confidence, and then gives us victory, and not before: lest he should be a loser in our gain, his help uses to shew it self in extremity: he that can prevent evils, conceals his aid till dangers be ripe, and then he is as careful, as before he seemed connivent. Daniel is not delivered at the beginning of his trouble, he must first be in the Lions den, and then he findes it. Those three Servants, Dan. 3.26. are not rescued at the O∣vens mouth: in the Furnace; they are. That is a gracious and well tri∣ed faith, that can hold out with confidence to the last: Like Abraham, who is said to hope against hope, Rom. 4.18. which, with God, is a thing much set by: Yea, such he accounts his Champions, and Worthies. Whence it is, many are trained up in trouble all their dayes, as it fared with Da∣vid: for as a Beare came to David after a Lion: and a Giant; after a Beare: and a King after a Giant: and Philistines; after a King: and all to make him more hardy and confident in his God; so, when they that are intended for Christs Champions, have fought with the Devil, and their own lusts; they shall fight with envy: when they have fought with envy, they shall fight with poverty: when they have fought with poverty; they shall fight with infamy: when they have fought with infamy; they shall fight with sicknesse: and after that; with death. Like a Labourer that is never out of work: and this not only proves; but mightily, improves their faith: And indeed, till we have been deli∣vered out of a lesser trouble; we cannot trust God in a greater. Resem∣bling that peasant, who would trust God upon the Land; but not upon the Sea: where should be but an inch-bord between him and death.

To hear a man in his best health and vigour, to talk of his confidence in God, and assurance of divine favour; cannot be much worth: but if in extremities, we can believe above hope, against hope; our hope is so much the more noble, as our difficulties are greater. For Iairus to believe that his sick daughter should recover; was no hard task: but Christ

will scrue up his faith to believe she shall again live, though he sees with his eyes she is fully dead. When we are in heavy Agonies, and feel a very hell in our conscience; then to apprehend mercy: when with Ionas in the Whales belly, we can call upon God in faith, and see one contrary in an∣other; in the very depth of Hell; Heaven: in the very midst of Anger; Love: When with the woman of Canaan, Matth. 15. we can pick comfort out of the reproachful name of Dog: and when nothing but war appears in Gods face; then by faith to pierce through all the thick clouds, and be∣hold the sweet sun-shine of Gods favour, and grace in Christ; Heb. 11. 1. we are believers indeed.

And he, saith Saint Bernard, is to be reputed constant whose minde ta∣keth fresh courage in the midst of extremities: Like the Palm-tree, which groweth so much the higher and stronger, and more fruitful; by how much the more weight it hath hanging upon it.

Not that the strongest faith is free from doubting: for, let a man look down from the top of the strongest steeple, admit the Battlements be brest∣high, and he is sure he cannot fall; yet a kinde of fear possesses him. And well is it for us, that our assurance is mixed with doubting: Since the one makes us live, as though there were no Gospel: the other; to die, as if there were no Law.

The Lion seems to leave her young ones, till they have almost kill'd themselves with roaring and howling, but at last gasp she relieves them, whereby they become the more couragious. When the Prophet could say, Out of the depths have I cried unto thee; instantly follows (and not till then) the Lord heard me: the Lord saw him sinking all the while, yet lets him alone till he was at the bottom. Every main affliction is our Red-sea, which while it threats to swallow, preserves us: now when it comes to a dead lift, (as we say) then to have a strong confidence in God; is thank∣worthy. Hope in a state hopeless, and love to God under signes of his displeasure, and heavenly mindedness in the midst of worldly affairs and allurements, drawing a contrary way; is the chief praise of faith: to love that God who crosseth us, to kiss that hand which strikes us, to trust in that power which kils us; this is the honourable proof of a Christian: this argues faith indeed. What made our Saviour say to that woman of Canaan, ô woman, great is thy faith! but this; when neither his silence, nor his flat denial could silence her? Matth. 15. It is not enough to say, God is good to Israel, when Israel is in peace and prosperity, and neither feels nor wants any thing: but God will have us believe that he is good, when we feel the smart of the rod, and at the same time, see our enemies (the wicked) prosper. It best pleaseth him when we can say bold∣ly with Iob, Though he kill me, yet will I trust in him, When our enemies are behinde us, and the Red-sea before us, then confidently

to trust upon God; is much worth. When we are in the barren Wilder∣ness almost famished, then to believe that God will provide Manna from Heaven, and water out of the Rock; is glorious: when with the three Children, we see nothing before us, but a fiery Furnace; to believe that God will send his Angel to be our deliverer, this is heroical, Dan. 3.20. And those which are acquainted with the proceedings of God, well know; that, cherishing ever follows stripes, as cordials do vehement evacuations, and the clear light of the morning; a dark night: yea, if we can look be∣yond the cloud of our afflictions, and see the sun-shine of comfort on the other side of it; we cannot be so discouraged with the presence of evil, as heartened with the issue. Chear up then, thou drooping soul, and trust in God, whatever thy sufferings be; God is no tyrant, to give thee more then thy load: and admit he stay long, yet be thou fully assured he will come at length. In thee do I trust (saith the Psalmist) all the day: He knew that if he came not in the Morning, he would come at Noon: if he came not at Noon, he would come at Night: at one hour of the day or other he will deliver me: and then, as the Calm is greater after the Tempest then it was before; so my joy shall be sweeter afterwards then it was before; The remembrance of Babylon will make us sing more joyfully in Sion. If then I finde the Lords dealing with me to transcend my thoughts; my faith shall be above my reason, and think, he will work good out of it, though I yet conceive not how.

CHAP. 14. That it increaseth their joy and thankfulness.

11 BEcause our manifold sufferings and Gods often delivering us, doth increase our joy and thankfulness, yea, make after-blessings more sweet; By this we have new Songs put into our mouthes, and new occasions offered to praise the Authour of our deliverance. When the Lord brought again the captivity of Sion; (saith David in the person of Israel) we were like them that dream, (meaning the happiness seemed too good to be true) Then were our mouthes filled with laughter, (saith he) and our tongues with joy, the Lord hath done great things for us whereof we rejoyce, Psal. 126.1, 2, 3, 4. And how could their case be otherwise; when in that miserable exigent, Exod. 14. they saw the Pillar remove behinde them, and the Sea remove before them, they looking for nothing but death? Is any one afflicted? I may say unto him as that Harbinger answered a Nobleman complaining that he was lodged in so homely a Room; You will take pleasure in it, when you are out of it: For the more grievous our exigent, the more glorious our advancement. A desire accomplished de∣lighteth the soul, Prov. 13.19. We read how that lamentable and sad Decree of Ahashuerus, through the goodness of God, was an occasion exceedingly to increase the Iews joy and thankfulness, insomuch that

(as the Text saith) the dayes that were appointed for their death and ruine, were turned into dayes of feasting and joy, and wherein they sent pre∣sents every man to his neighbour, and gifts to the poor, Esther 9.17, 22, to 28. And this joy and thankfulness was so lasting, that the Iews cease not to celebrate the same to this day. Gods dealing with us is often harsh in the beginning, hard in the proceeding, but the conclusion is alwayes comfortable. The joy of Peter and the rest of the Church was greater af∣ter he was delivered out of Prison by the Angel, Acts 12. And the joy of Iudith and the rest of Bethulia, when she returned with Holofernes head; then if they never had been in distress, Iudith 13. The Lord deprives us of good things for a time, because they never appear in their full beauty, till they turn their backs and be going away. Again, he defers his aid on purpose to increase our desires before it comes, and our joy, and thankfulness when it is come: to inflame our desires, for things easily come by, are little set by: to increase our joy, for that which hath been long de∣teined; is at last more sweetly obteined: What (think we) did he that was born blinde think, when his eyes were first given him▪ How did he wonder at Heaven & Earth, the strange & goodly varieties of all the Creatures, and chearfulnes of the light! every thing did not more pleas, then astonish him. Lastly, our thankfulness: for, suddenly gotten; suddenly forgotten: hardly gotten; hardly forgotten: Philoxenus was wont to say, it wil taste sweeter, if it cost me sweetly. We love that dearly, that cost us dear. As Mothers love their children, more tenderly then Fathers; because they stood them in more, Abrahams childe at an hundred years of age, was more welcome then if he had been given at thirty: And the same Isaac had not been so precious to him, if he had not been as miraculously restored, as given; his recovery from death made him more acceptable: The benefit that comes soon and with ease, is easily contemned: long and eager pursuit endears any favour: The Wise men rejoyced exceedingly, to finde the Star: The Woman to finde her piece of Silver: The Virgin Mary, to finde her and our IESUS: CHRIST, alwayes returns with increase of joy: He may absent himself for a time, but he intends it only as a prepara∣tive; to make us relish that sweet food the better: he may keep us fast∣ing, but it is on purpose, that our trial may be perfect, our deliverance wel∣come, our repentance glorious▪ Yea, the delivering of some, increaseth the joy of others, and causeth them to praise God for, and rejoyce in their behalf that are delivered, Acts 12 14. We never know the worth of a benefit so well, as by the want of it: want teacheth us the worth of things most truly. Contraries are the best Commentaries upon each other, and their mutual opposition; is the best exposition. Oh how sweet a thing is peace to them that have been long troubled with wars and tedious contentions! The thunder of the Cannon, is the best Rhetorick to com∣mend

it to us. How sweet is liberty to one that hath been long immured within a case of walls! A very Bird, never chants it so merrily, as when she is is got loose into the open air, having been long encaged. How dear a jewel is health to him that tumbles in distempered blood! For then only we begin to prize it, when we have lost it. Let a man but fast a meal or two, ô how sweet is brown bread! though it would not down before. Yea, when Darius in a slight, had drunk puddle water, polluted with dead carcaces; he confest never to have drunk any thing more pleasant: the reason was, he always before used to drink ere he was a thirst. We are never so glad of our friends company, as when he returns after long absence, or a tedious voyage. The nights darkness makes the light of the Sun more desirable; and brings of it Letters of commendations. A calm is best welcome after a tempest, &c.

Yea, what serves others sorrows for, but to increase our joy and thank∣fulness? Thou hast eyes; ask the blinde, whether that be not a blessing? Thou hast ears, ask the deaf, whether that be not a great blessing? Thou hast a tongue; what thinks the dumbe of that? Thou hast feet, hands, health, liberty, life, reason, &c. is all this nothing? Yea, others bleed; we sleep; others beg, we abound: others starve, we surfet: others groap in the dark, our Sun still shines: and shall not we rejoyce and be thankful? Bless (saith our Saviour) when ye are cursed: and shall not we bless, when thus blessed? Yet wo is me, we forfeit many of Gods fa∣vours, for not paying that easie Rent of thankfulness: like those nine, Luk. 17.12, to 19. we are more apt to pray, then to give thanks: because we are more sensible of our own wants, then of Gods glory. We can open our mouthes when we want any thing, either to pray, or at least to murmur: and why should not our thanksgivings, be as frequent as our blessings are? The L••pers voice was not more loud in his suit, then in his thanks. It were happy for us Christians, if we could but learn of this Samaritan.

And thus we see, that good things then appear of most worth, when they are known in their wants: When we have lost those invaluable comforts which we cannot well be without; the minde hath time to recount their several worths: and the worths of blessings appear not till they are vanisht.

No wonder then that our estates and conditions are so variable, like the face of the Heavens, or the Sea; or like the weather about Michael∣mass, which is now fair, and presently again foule; or rather the hard Winter, which for one fair Sun-shine day, hath oftentimes ten, ••oul: For God sees that it is very good for us: for as seeds that are deepest covered with snow in Winter, flourish most in the Spring, or as the winde, by beat∣ing down the flame, raiseth it higher, and hotter: and as when we would have some fires flame the more; we sprinkle water upon them: even so when the Lord would increase our joy and thankfulness, he allayeth it

with the tears of affliction: misery sweetneth joy; yea, the sorrows of this life shall (like a dark veil) give a lustre to the glory of the next; when the Lord shall turn this water of our earthly afflictions into that wine of gladness, wherewith our souls shall be satiate for ever. We deceive our selves to think on earth, continued joys would please; Plenty of the choi∣cest daintie is no dainty. When Pearls grew common at Rome, they wore them on their shoes, and they had much ado to save themselves out of the dirt, as Tertullian speaks. Nothing would be more tedious then to be glutted with perpetual jollities: were the body tied to one dish al∣ways, though of the most exquisite delicates that it could make choice of; yet after a small time, it would complain of loathing and satiety: and so would the soul; if it did ever Epicure it self in joyes. I know not which is the more useful: Ioy I may chuse, for pleasure; but adversities are the best for profit: I should without them want much of the joy I have. Well then, art thou vexed, persecuted, and afflicted by some cruel and malicious Saul? and is it grievous to thee for the present? Why, that which hath been hard to suffer, is sweet to remember: at last our Songs shall be loud∣er then our cries.

CHAP. 15. How it increaseth their spiritual Wisdom.

12 OUr sufferings make us teachable, and increase in us spiritual Wis∣dom. He delivereth the poor in his affliction, and openeth their ear in trouble, Job 36.15. And again, He openeth the ears of men, even by their corrections, Job 33.16. We are best instructed, when we are most affli∣cted. Pauls blindness took away his blindness, & made him see more into the way of life, then could all his learning at the feet of Gamaliel. And what saith Naaman upon the cleansing of his Leprosie? Now I know there is no God in all the Earth, but in Israel. O happy Syrian that was at once cured of his Leprosie, and his misprision of God. The prodigal son regarded not his Fathers admonition, so long as he enjoyed prosperity: when we smart not; we believe not: & God is not feared; till felt: but that which makes the body smart, makes the soul wise. It is good for me (saith David) that I have been afflicted: that I may learn thy Statutes. We grow wise by evils, whereas prosperity besots us. Even to lose is some ways profi∣table; it makes a man wary. Yea, St. Basil calls want & penury, the inventor of all Arts: And St. Augustine, the Mistress of all Philosophy. The best wis∣dom is dearest bought: Algerius the Martyr could say out of experience, he found more light in the dungeon, then without in all the World.

The Scottish King, prisoner in Mortimers hole, learnt more of Christ, then in his Palace he could all his life. Gaspar Olevianus a Germane Divine sayes, I never learned how great God was, nor what the evil of sin was, to purpose; till this sickness taught me. There is a great deal of dif∣ference, saith Luther, between a Divine in outward pomp; and a Divine

under the cross: neither could he understand some Psalmes, till he was in affliction: the Christs-cross is no letter, yet it taught him more learning then all the letters in the rowe. The cross opens mens eyes; as the tasting of ho∣ney did Ionathans. Yea, what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food, and rest, or by adding of stripes?

That Beef-brain'd Fellow in Scaliger, had his eare bored with thunder: when nothing else would do it. Yea (saith Molineus) Bonifacius his silly reasons for the Popes Supremacy, did well enough, being propounded with a sword in the hand. Even as the Clay with Water, and the Iron with fire, are made pliable and apt to receive impression from the workman; even so when we are soaked in the floods of sorrow, and softened in the fire of affliction, we are aptest to receive the impression of Gods Law into our hearts, when he speaks unto us by his Ministers. If the Lord breaks us in pieces with the Plough of his Iustice, then let the Seedsmen (his Mi∣nisters) sow the seed of his Word; we shall receive it through the surrows of our eares, into the ground of our hearts, and grow up in wisdome, and saving knowledge. Or when the hard heart is grown'd to powder be∣tween the upper and the nether Milstone of the two Tables; it will see, and imbrace that counsel, which before it slighted. We heare, and read much, of the corruption of our natures, odiousness of our sins, necessity of a Sa∣viour, sweetness of Gods love in Christ, &c. but we never fully appre∣hend these things, or taste how good the Lord is, till some sharp affliction comes. A man knows not where his house is ill covered t••ll Winter: Crosses are like pinching Frosts, that will search us: we learn to know our selves by that w•• suffer.

Yea, Affliction so brings down our stomachs, that we can see even mat∣ter of thankfulness, where our former pride sound matter of complaining. And that which formerly had no more taste then the white of an Egg (viz. the glad tidings of the Gospel) is now such a spectacle of unspeakable mer∣cy, as ravisheth our souls with admiration.

Many a good word is even spilt upon us, till God sets it on with his Rod: Naomi will not look home-ward, nor we Heaven-ward, till the Al∣mighty have dealt very bitterly with us. Zippora falls presently to cir∣cumcizing her son, when she sees her husbands life lies upon it.

Were it not for temptations, we should be concealed from our selves: like the inchanted Ass in Lucian, which returned to his proper shape a∣gain when he saw himself in a Looking-glass. So long as we prosper, like those wives in Ieremy, Chap. 44.17, 18. We judge of things by their events, and raise our confidence according to the success we have: and so bless our selves, without being blest of God; like the Thief that applauded himself for merciful, because he had never kill'd any; and yet rather then lose a

Ring, he would cut off the Travellers finger; but strong affections will give credit to weak reasons. O how blinde and partial are we, before affli∣ction hath humbled us! even so stupid, that Narcissus-like, we are enamou∣red of our our own shadows: bragging, we discharge a good conscience, when indeed we discharge it quite away: and this righteousness in opini∣on, is almost the only cause of all unrighteousness.

Before want came, poverty was more contemptible then dishonesty: but now, it is disgraceful to none except Fools and Knaves. Then we could censure things indifferent, and pass by hainous crimes: now we are able to distinguish them, and so, judge righteous judgement. Before trouble came, we were either ungrounded in the principles of Religion, or uncon∣scionable in the practice and by vertue of our mother-wit, could post and pass sin from our selves, unto some other; as Adam laid the fault upon Eve his wife, she upon the Serpent, and the Serpent upon God, Or excuse, or extenuate it: which (saith Fabius) is to double it.

As for original corruption, that never troubled us, which now we be∣wail as the Mother, and Nurse of all the rest: thinking it worthy our sighes, yea, of our tears, and not without need: it being the great wheel in the Clock, that sets all the wheels a moving: while it seems to move slowest. Though not one of a hundred taketh it sufficiently to heart: as not seeing the evil of it. But never did any truly and orderly repent, that began not here: esteeming it the most foul, and hateful of all, as David, Psal. 51.5. and Paul crying out of it, as the most secret, deceitful, power∣ful evil, Rom. 7.23, 24. And indeed, if we clearly saw the foulness, and deceitfulness of it, we would not suffer our eyes to sleep, nor our eye-lids to slumber, until a happy change had wrought these hearts of ours, (which by nature are no better then so many Sties of unclean Devils) to be habitations for the God of Iacob.

Apt we were to measure our own good by anothers want of it, and to sco••f at others infirmities: but now; other mens sins shall rather be the subjects of our grief, then of our discourse. Before fear of the law; shame of men, and such like base ends bare the greatest sway with us: yea, to please men, we could be like certain Pictures, that represent to divers beholders, at divers stations, divers forms: but now it is enough to regu∣late our thoughts, words and actions, that God seeth: and indeed where are brains; there needs no more. We read that Paphnutius converted Thais, and Ephron another famous Strumpet from uncleanness, only with this argument; That God seeth all things in the dark, when the doors are fast, the windows shut, the curtains drawn.

Before, too much devotion was made an argument of too little discreti∣on: and mischief called vertue; when it was happy in the success: as with the Papists, the ostentation of the prosperity of their estate, is the best

demonstration of the sincerity of their Religion: yea, and think also they have clipt the wings of prosperity (as the Athenians did the wings of Victory) that she cannot flie away. Before; we thought drinking and jovial company, the best receit to drive away sadness: but now, no∣thing like living well, as an Heathen hath confest. Once we thought Earth Heaven; but now we apprehend the World, and glory thereof to be (like a beautiful Harlot) a Paradise to the eye, a Purgatory to the soul.

Yea, he that before was indifferent in nothing but conscience, and no cause so bad, but he would undertake it for gain, or glory; & think it well done: As Satan prevails chiefly by deception of our reason, whereby we mistake vertue for vice, and vice for vertue: wherein he imitates Hanni∣bal, who having overcome the Romans, put on their Armour, and so his Souldiers being taken for Romans, won a City by that policy: and to this purpose, what stone so rough, but he can smooth it? What Stuff so pitiful; but he can set a gloss upon it? Like a Bear, he can lick into fashi∣on, the most mishapen and deformed lump: or like a Dog, heal any wound he can reach with his tongue: yea, what golden Eloquence will he whis∣per in our ear? What brazen impudence? What subtil shifts? What quaint qnircks? What cunning conveyances? What jugling, shuffling, and packing will he use, to make any sin feazable? (like the Hare, which if she dare not trust to her speed, she will try the turn;) and so on the contrary to dis∣courage us in good; shewing each thing as it were in triangular Glasses a∣mong the Opticks, which will represent a way so foul, so deep, that 'tis im∣passable; as if it were all covered with Tapistry. But as he pleads now with Eloquence, so when he sees his time, he will speak with Thunder. Even such a man I say now, hath his eyes opened to discern good and evil, when God speaks, and when Satan; for Gods chastisements are pills made on purpose, to clear the sight: and vertue if it be clearly seen, moves great love and affection as Plato speaks. Yea, when to our cost, we can (Adam-like) see good from evill clearly; the subtile Serpent can deceive no longer: whereas before, we were easily deceived, and led away with the multi∣tude, into innumerable errors. Yea, if the fish did know of the hook, or the bird did but see the net, though they have but the understanding of fishes, and birds; yet they would let the bait alone, fly over the net, and let the Fowler whistle to himselfe.

Thus Gods corrections, are our instructions: his lashes, our lessons: his scourges, our schoolmasters: his chastisements, our advertisements. And com∣monly the soul waxeth, as the body wayneth, & is wisest to prescribe, when the bones and sinews are weakest to execute: neither do we hereby become wise for our own souls good only, but affliction makes us wise and able to do others good also that are in any the like affliction. Blessed be God (saith

Saint Paul) which comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction, by the comfort wherewith we our selves are comforted of God, 2 Cor. 1.4. Yea, the whole Church, and every particular member thereof have their wisdom and knowledge improved, e∣ven by their greatest enemies. If Arrius and Sabellius had not vexed the Church; the deep mysteries of the Trinity had not bin so accurately cleared by the Catholike Doctors. Subtil Arguments well answered, breed a clear conclusion: Heresie makes men sharpen their wits the better to confute it; as Wormwood though it be bitter to the taste, yet it is good to clear the Eyes: yea, further, the very storms of persecution make us look to our Tack∣ling; Patience: and to our Anchor; Hope: and to our Helm; Faith: and to our Card; the Word of God: and to our Captain; Christ: whereas security, like a calm, makes us forget both our danger and deliverer. Experience is the best Informer, which makes Martin Luther say, When all is done: tribulation is the plainest and most sincere Divinity. And another, most emphatically (shewing that knowledge is in many respects cumulative, as∣wel as original; like water, that besides his own spring-head, is fed with o∣ther springs and streams) That, Prayer, Reading, Meditation, and Tempta∣tions; make a Divine. So that to be altogether exempt from misery, is a most miserable thing.

CHAP. 16. How it increaseth their Patience.

13 BEcause the malice of our Enemies makes for the increase of our pa∣tience, We rejoyce in tribulation, saith Saint Paul, knowing that tri∣bulation bringeth forth patience, Rom. 5.3. My Brethren, saith Saint James, count it exceeding joy when ye fall into divers temptations, knowing that the trial of your faith bringeth forth patience, Jam, 1.2, 3 Thus the malice of our enemies doth both prove and improve our patience: see it exempli∣fied in Iob and David, whose practice doth most excellently confirm this point; you know Iob was not so miserable in his afflictions, as happy in his patience, Job 31.35, 36, 37. And David after he had been so many years trained up in the School of affliction, and exercised with continual suffe∣rings from innumerable Enemies of all sorts; became a wonder of pati∣ence to all succeeding ages: as take but notice of his carriage towards Shi∣mei, and you will say so; when this his impotent subject cursed and cast stones at him, and all his Men of War: called, him Murderer, wicked man, &c. he was so far from revenging it (when he might so easily) or suffe∣ring others; that you shall hear him make that an argument of his patience, which was the exercise of it: Behold my son (saith he) which came forth of

my bowels, seeketh my life, how much more now may this Benjamite do it? 2 Sam. 16.11. The wickednesse of an Absalom may rob his Father of com∣fort, but shall help to adde to his Fathers goodnesse: it is the advantage of great crosses, that they swallow up the lesser. One mans sin cannot be excused by anothers: the lesser; by the greater: if Absalom be a Traitor, Shimei may not curse and rebel; but the passion conceived from the in∣dignity of a stranger, may be abated by the harder measure of our own.

Indeed in the provocation of Nabal; he had his lesson to seek: but even that slip made him stand the faster afterward. And Paul being taken upon the sodain, reviled Gods High-priest: but he soon checkt himself for it, Acts 23.3, 5. A weak heart faints with every addition of succeeding trouble, perhaps is like that Maid in Scaliger, who swoonded at the sight of a Lilly: but the strong recollects it self, and is grown so skilful that it bears off one mischief with another. As in the Fable,

When the new and old Cart went together; the new made a creaking noise under the load, and wondred at the silence of the old: which answered, I am accu∣stomed to these burthens, therefore bear them, and am quiet:

So, what a degree of patience have some men attein'd unto? What a load of in∣juries can some Christians digest, that have been frequent in sufferings, and long exercised in the School of affliction? Not that they bear them out of baseness or cowardliness, because they dare not revenge; but out of Christian fortitude, because they may not: they have so con∣quered themselves, that wrongs cannot conquer them. Nay, we read of some Ethnicks that could say this of themselves. When Alcibiades told Socrates, that he could not suffer the frowardness and scolding of Xan∣cippe, as he did: Socrates answered, but I can, for I am accustomed to it. And we read, that Aristides after his exile, did not so much as note them that were the cause of his banishment, though he were now advanced a∣bove them. Yea, Diogenes rather than want exercise for his patience; would crave alms of dead mens statues: for, being demanded why he did so, he answered, That I may learn to take denials from others the more patiently. Now, if we can therefore suffer, because we have suffered; we have well profited by our afflictions otherwise not.

To shew that there is nothing so hard and difficult, but may be atte••n'd to by use and custome; give me leave to clear it by some familiar instances. We know the custome of any hardship (whether it be labour, cold, or the like) makes it easie and familiar: you shall have a common Labourer work all day like a Horse, without once sweating, or being weary: Let a Scholar or Gentleman, but dig one quarter of an hour; you must give him leave to take breath all the day after: The face that is ever open, yea, the eye that is twice as much open as shut, is able perpetually to endure the coldest winde can blow; when as the rest of the parts would complain of

the least blast that is cold: Let him that is next neighbour to the Belfrey, tell me, whether Ringing doth so molest his silent sleep now, as formerly. Yea, the fall of the River Nilus, which makes a new commer stop his ears; to the natural inhabitants, is not so much as heard. At Milton, neer Sittingborn in Kent, is (or lately was) one William Allen a Tailor, that eats between thirty and forty grains of Opium every day, the tythe where∣of would kill him that is not accustomed thereunto; neither can he sleep (no, not live) without it: he began but with one grain, and so increased the quantity, as the operation and quality of it decreased. But this is no∣thing, for you have slaves in the Turkish gallies, that wil eat neer an ounce at a time, as if it were bread. Neither, in my judgement, is it less rare for men to drink a pottle or a gallon of the richest old Canary every day, as is usual with some of our Sack-drinkers, and Good-fellows; without the least inflammation: it hath no other operation in them than a cup of six hath with me, or hath had with them in diebus illis.

To conclude, as that Girle which Aristotle writes of, being nursed with poison in her infancy, lived with it after, as we do with meat: and as that young woman at Cullen in Almain, who was frequently seen picking Spi∣ders off the wall, and eating them, digested the same into nourishment, as Albert an eye-witness affirms. And as Mithridates, by his accustomed eating of poison, made his body unpoisonable. So the Godly, notwith∣standing they are by nature as a wilde Ass-colt, as Zophar speaks, Iob 11.12. Yet, by their frequent and accustomary suffering of injuries, these wilde Asses are made tame, and the ablest to carry burthens of any creature: yea, though they were once as fierce and cruell as Wolves, Leopards, Lions and Bears; and as mischievous as Aspes and Cockatrices; yet Christ will so change their natures, partly by his Word, and partly by his rod of afflicti∣on, that they shall now be as apt to suffer evill, as they have been to of∣fer it: What else means the Prophet? when he tels us that the Wolfe shall dwell with the Lambe, and the Leopard with the Kid, and the Lyon with the Calfe, so that a little childe shall lead them: that the Cow and the Beare, and the Lion and the Bullock shall eat straw together, that the sucking childe shall play upon the hole of the Aspe, and the weaned childe shall put his hand upon the Cockatrice hole, Isa. 11.6. and so forward.

And so you see, that according to the ancient Proverbial speech, Use makes perfectness; and that custom is not unfitly called a second, or new nature. Wouldest thou then attein to an unconquerable patience, & be able to undergo great trials hereafter? accustom thy self to a silent suffering of thy present and smaller griefs, tongue-provocations, and the like. If, with Milo, thou shalt take up a Calf, some small crosse; and enjoyn thy self to carry the like every day a little; in process of time thou shalt be able to carry an Oxe, the strongest and biggest affliction can come. For nothing

is miserable, saith Seneca, which once custom hath made natural. Familia••rity even with Lions, takeh away the fear of them: and the being used t•• Tempests, giveth heart and courage to endure them: whereas any new dis∣aster is tedious and irksom to the unexperienced: but hard occurrences fall heavy upon them, for that the yoak is most cumbersome to a tender neck.

An end of the first Part; fitted, and parted for the penurious: who usually offer for a considerable Book; the price of a Ballad.

The Second and Third follows: for their sakes; that are more generous and ingenious.

Notes

• * 1.1

  Sinne stigma∣tized.
• * 1.2

  The Cause and Cure of Prejudice.
• * 1.3

  Sir Tho∣mas Moor.