A Cordial for the Afflicted, Text (2 of 5)

A Cordial for the Afflicted · Text (2 of 5)

p. 121The Lord puts none into poſſeſſion of eternall life and glory in heaven, before they bee made fit for it, before the droſſe, and corruption be purged out of them: for there ſhall enter into heaven no uncleane thing, neither whatſoever worketh abomination, or lies, Revel. 21.27. Now the way to purge, and refine us (as hath beene p. 122taught) is to be caſt into the fornace of affliction, where the droſſe is purged out of us, and ſo wee fitted, and prepared for the life of glory. Thus have I beene ſomewhat large in laying down the reaſons, why the Lord ſhould ſo correct his deare children; let us now come to make ſome uſe of the point.

Vſe 1 Cenſure not the afflicted.Doth the Lord thus deale with all his beloved ones? then are many of the world much miſtaken, who are ready to cenſure thoſe that are afflicted; eſpecially if their trials be more, or greater then ordinary. Cenſoriouſnes, is a leſſon quickly learned, and every one (like unto Jobs miſerable comforters) can make a wrong conſtruction both of Gods aime in correcting his children, p. 123and of their eſtate and condition, which are by God afflicted. Whereby they do adde affliction unto the afflicted, and perſecute him whom God hath ſmitten, Pſ. 69.26. The rule of our Saviour is, that none ſhould judge, or be judged according to appearance, John. 7.24. yet how ready are many to give their verdict, and paſſe ſentence upon thoſe that are more then ordinarily afflicted? They cannot believe but there muſt be ſome extraordinary ſinne in ſuch a perſon, more then all the world ſees (but known to God) in that the hand of God is ſo heavy upon him. Which error our Saviour rebuked in them which ſhewed him of the Galileans whoſe blood Pilate had mingled with their ſacrifices. p. 124Suppoſe ye (ſaith Chriſt) that theſe Galileans were greater ſinners then all the other Galileans, becauſe they ſuffered ſuch things? I tell you nay, &c. Or thinke ye that thoſe eighteene upon whom the towre of Siloam fell, and ſlew them, were ſinners above all men, that dwell in Jeruſalem? I tell you nay. Yet let the affliction of any of Gods deare children be more then ordinary, then our fooliſh bolt is quickly ſhot and we are ready to judge of the man by the affliction: as did Davids enemies, Pſal. 71.11. God hath forſaken him purſue and take him, for there is none to deliver him. So the Barbarians when they ſaw a viper hang upon Pauls hand, by and by cenſure him, this man ſurely is a murtherer &c. This p. 125fellow is ſome villain, ſome notorious beaſt, whom (though he hath after ſhipwrack got to ſhoare) yet vengeance doth now dog and purſue him, and will not ſuffer him to live. Acts 28.4.

Let Chriſtians beware of raſh cenſuring or judging of any by their affliction; for ſo we may quickly condemne thoſe whom God hath choſen and juſtified. And for any to condemn thoſe whom the Lord will acquit, is to accuſe, if not condemn the Lord himſelf: and not only ſo, but to make themſelves liable unto judgement. For with what judgment ye judge, yee ſhall be judged, and with what meaſure you mete, it ſhall be meaſured to you again, Mat. 7.2. Therefore, bleſſed is he that judgeth wiſely of the poore p. 126afflicted, the Lord ſhall deliver him in the time of trouble, Pſ. 41▪ 1. Becauſe the Lord is pleaſed for ſpeciall ends, to lay his hand more heavily upon this man then his neighbour, ſhall any dare from hence to conclude that he is the greater ſinner? God forbid: we may rather conclude, that of the twaine) he is the beſt, the moſt beloved of God: You onelyonly have I known of all the families of the earth, therefore I will viſit you, for all your iniquities, Amos 3.2. Who were they that were tried by mockings and ſcourgings, by bonds, and priſonment? or thoſe that were ſtoned and hewen a ſunder, and ſlaine with the ſword? or thoſe that wandred up and down in ſheepes ſkinnes and goates ſkinnes, being deſtitute, afflicted, p. 127and tormented? Were they not Gods deare ones, thoſe of whom the world was not worthy, Heb. 11.36, 37.

Whoſe blood was it wherewith Manaſſes died the ſtreets of Jeruſalem? was it not innocent blood? the blood of the Lords people? 2. King 21.16. Who was hee that dolefully cryed out, Will the Lord abſent himſelfe for ever! and will he ſhew no more favor? Is his mercy cleane gone for ever? ſhall his promiſe faile for evermore? hath God forgotten to bee mercifull? and will he ſhut up his loving kindnes in diſpleaſure? Pſal. 77.7, 8, 9. Was it not the complaint of David, a righteous and holy man, a man after Gods own heart? What was he that curſed the time of his birth? Saying, Let the p. 128day periſh wherein I was born, and the night when it was ſaid: there is a man child conceived. Why died I not in the birth? or why died I not when I came out of the wombe? Iob 3.3.11. was it not Iob, an upright and juſt man, one that feared God & eſchewed evill? How then dareſt thou cēſure the child of God by reaſon of his affliction? Surely, this muſt needs proceed either out of ignorance, not knowing the Scriptures; or from the want of charity, or elſe from the guilt of thine own conſcience, taking the length of thy neighbors foot by thine own laſt, and meaſuring him by thy ſelfe. Want of judging of thy ſelfe, is the cauſe why thou art ſo ready to judge another. But do not flatter thy ſelf, neither eſteem any one to have the more p. 129goodnes becauſe he hath the les affliction. For (I tell thee) a man may be a Dives, clad in ſcarlet and fine linnen, living and wallowing in all manner of pleaſure, and proſperitie: faring and feeding every day deliciouſly, and yet bee a devill incarnate, a man odious and hatefull unto the Lord.

Neither mayeſt thou condemne any for wicked, becauſe the Lord judgeth him.

A man may bee a poore Lazar, not having ſo much as a clout to cover his nakedneſſe: living in want, and penury, dying through paine, and miſery, and yet be the Lords faithfull ſervant, and dearely beloved of him.

Therefore thou goeſt by p. 130a wrong line, when thou deemeſt thy ſelfe (or others) to be good: becauſe thou doſt flouriſh, and proſper: becauſe thou liveſt at eaſe, and goeſt untouched: or takeſt others to be the worſe, becauſe their dayes are dayes of ſorrow and adverſitie. For neither doth proſperitie declare a man to be godly, nor adverſitie prove that he is wicked, but rather the contrary; for whom the Lord loloveth, him he chaſteneth, and ſcourgeth every ſonne that he receiveth, Hebr. 6.8. whereas if yee be without correction, then are yee baſtards, and not ſonnes.

Object- But doe not many of Gods children live at eaſe in fulneſſe and proſperity, without troubles and afflictions.

p. 131Anſwer. It is poſſible that the outward eſtate of the childe of God may be ſmooth and proſperous (though this be rare, that no rub comes in the way) yet there is no childe of God without his trouble and affliction (as hath been proved) in one kind or other. Afflictions are either outward in our perſons, our perſonall ſtate, goods or good name; or in thoſe that are in ſome neere relation unto us: or they bee inward in the mind and conſcience. Now one of theſe wayes every child of God, firſt or laſt, more or leſſe hath been, is, or ſhall be tried. Many a childe of God that liveth in health, doth not proſper in his outward eſtate, but bites of the bridle, and hath ſhort commons. Many that live in p. 132fulneſſe, and feel no want of outward neceſſaries, do ſuſtaine many wrongs and injuries through reproaches, ſlanders and backbitings of the wicked, which are more grievous unto them then the loſſe of their ſubſtance. many have great troubles in their family, through the wickedneſſe either of unnaturall, and diſobedient children, or elſe of unfaithfull, and graceleſſe ſervants. Many have great grief, and trouble for, or from their kindred. And many that taſte not of any outward triall and affliction, are not without ſome inward temptations; either they be buffeted by ſatan, or allured by the world, or ſollicited by their own concupiſcence unto ſome evill: or elſe they be diſquieted in p. 133their minds, or troubled in their conſciences. Now howſoever many of the world, which know not what perturbation of mind meaneth, may think theſe inward troubles to be no trialls; yet in truth they are the moſt ſmarting, the ſoreſt afflictions of all other, for the heart knoweth the bitterneſſe of his ſoul. Prov. 14.10. The mind of a man may bear out with patience and fortitude, outward and bodily evills, but who is able (unleſſe God ſtrengthen him) to endure the torment and torture of a wounded conſcience, and a grieved ſpirit? A wounded ſpirit who can bear it? Prov. 18.14. So that firſt or laſt, in one kind or other, outwardly or inwardly, in ourſelves, or in ſome dear, or neer unto p. 134us, wee have had, or ſhall have our troubles, and trialls.

Vſe. 2 Againe, Is it thus that the Lord doth afflict his deareſt children? then let us put on the whole armor of God, that wee may be able to reſiſt, and ſtand faſt in the evill day, Epheſ. 6.13. Let us prepare our ſelves for troubles: that when they come, wee may not be amazed, or over much perplexed, as though ſome ſtrange thing were come unto us, 1. Pet. 4.11. Things which wee hear not of, or look not for, when wee meet with them, wee think them ſtrange, and wee know not which way to carry our ſelves, or what courſe to bee undertaken of us, whereby wee may either be eaſed of them, or have eaſe with p. 135them. Hence it is that many in the day of adverſitie, are ready to cry out, they know not what to doe, &c. Another ſaith, I never looked for this trouble. I never dreamed of this triall. No did? Why, haſt thou not heard what is the portion of Gods dear children? haſt thou not read, that wee are every day to take up our croſſe? Why haſt thou not then prepared thy ſoul for tentation? Art thou now free from affliction? now barrell up againſt an hard time, the winter of adverſity; for the day of affliction is a time of living upon the old ſtore; ſpending, or uſing, not getting of ſpirituall ſtrength.

Strength to bear affliction muſt be provided before affliction come. Is it not p. 136childiſh folly, or rather deſperate ſecuritie for any man that hath his enemie ready to aſſault, and wound him, to have his weapons to ſeek? Wherefore take unto you the whole armor of God, that yee may be able to withſtand in the evill day. Eph. 6.13. This evill day, is the time of temptation, and affliction, which that wee may be the better able to encounter, wee muſt bee well appointed, and furniſhed with Chriſtian fortitude, and courage, that ſo affliction although it may at the firſt daunt us, yet it may neither vanquiſh, nor foil us. To this purpoſe firſt of all, I adviſe thee to be oft and ſerious in this meditation, Whoſe thou art, and whoſe all thou haſt is, Art thou not the worke of Gods hands? hath p. 137he not formed and faſhioned thee? and may not hee alter, and change thee at his pleaſure? So the things of this life, health, wealth, honor, libertie and the like, doe they not hold all in chiefe? is not the earth the Lords, and the fulneſſe thereof? Is it not lawfull for the Lord to do with his own as ſeemeth good in his eyes: Do not wee hold theſe outward things with condition of the croſſe and with a limitation of Gods correction?

Secondly, know (as afterward you ſhall hear) that Gods love is immutable, though our outward eſtate and condition be changeable.

Gods love never changeth; p. 138he is the ſame God, and his love as entire and great when wee are in affliction, as when wee are out of it. He may, and doth (as you have heard) for ſpeciall ends change our eſtate, yet for his own glory ſake, and our comfort, hee continues ſtill the ſame. A loving father (to all that love, and fear him) before affliction, a tender and loving father in affliction, and ſo for ever after; for whom once he loves, unto the end hee loves. Theſe things ſetled in our hearts, by the help and aſſiſtance of the Lord, wee ſhall be armed to encounter affliction, ſtrengthned with all might through his glorious power, unto all patience, and long-ſuffering with joyfulneſſe. Col. 1.11.

Which words do teach p. 139us, that the power and ſtrength by which wee ſtand upright in time of trouble, and bear with patience any affliction, is not of our ſelves, but from the Lord: It is God that doth ſtabliſh our hearts with his grace, hee it is that worketh faith in us, and a feeling perſwaſion of his unchangeable love, and a voluntary, and cheerfull reſignation of our ſelves, and all wee have to be ordered, and diſpoſed of by God as ſeemeth good in his eyes. Whereupon ſaith Saint Paul, I can be abaſed, and I can abound: every where in all things I am inſtructed, both to be full, and to be hungry, and to abound, and to have want; I am able to doe all things through the helpe of Chriſt which ſtrengtheneth mee. p. 140Phillippians. 4.12, 13.

Wee ſay fore-warned fore-armed. Bee warned therefore betimes to prepare for thy triall, that when it comes, thou mayſt be the better armed againſt it. Evils the more ſuddenly they come upon us, the more grievous they prove unto us, and we are the leſſe able to grapple with them, and encounter them. Whereas preparation doth as it were, pull out the ſting, or beat out the teeth of affliction, that either it bites us not at all, or elſe doth not ſo deadly wound, and hurt us. When Agabus. had told S^t. Paul what welcome, and entertainment hee ſhould find at Jeruſalem, how they would manacle him, and deliver him over into the hands of the Gentiles, Acts 21.11. p. 141Some of his friends beſought him that hee would not go up to Jeruſalem: unto whom he anſwered, What do yee weeping and breaking mine heart? for I am ready, not to be bound onelyonly, but alſo to die at Jeruſalem for the name of the Lord Jeſus, verſ. 13. Saint Paul being thus prepared for his triall could chearefully, and joyfully undergoe it. Hee is like to look his enemy in the face, and not like a daſtard to turn his back upon him, and betake himſelfe to his leggs, that armes himſelfe, and prepares for the encounter. The life of a Chriſtian is a continuall warrefare, and wee are ſouldiers. Thou therefore ſuffer affliction as a good ſouldier, 2. Tim. 2.2. A good ſouldier in garriſon, or in the field, p. 142is every day armed, at all ſeaſons ready for the aſſault which may ſuddenly come, the enemie being at hand. Affliction is our common enemie, which as it hath foyled many for want of preparation; ſo hath it been vanquiſhed of many of the Lords worthies, being evermore armed againſt it. For thy ſake are wee killed all the day long, wee are counted as ſheep for the ſlaughter; Nevertheleſſe in all theſe things we are more then Conquerors. What bee killed! and yet be a conqueror? This may ſeem a paradox, a thing contrary to common reaſon; but it is a divine truth.How are we ſaid to be conquerers when conquered Would you know how Gods children do conquer trials and afflictions? it is thus.

Firſt, when troubles, and p. 143afflictions cannot vanquiſh or overcome them: cannot ſpoyle them of their patience, and inward peace: cannot batter down their comfort, but that they ſtill rejoyce in tribulation, Rom. 15.3. A Chriſtian is then beaten when his heart, and minde is beaten. A man is then overcome when his heart failes, when his patience, joy, and peace is vanquiſhed and put to flight. But if theſe hold it out, howſoever tribulation, perſecution may vanquiſh, yea deſtroy the outward man, yet the heart and minde being not overcome, wee are conquerers, though outwardly conquered.

Object. Haply you will reply, and ſay, That even the beſt of Gods children, through the p. 144extremity of their afflictions do oft times utter many raſh and inconſiderate words, and ſhew much impatience under their croſſe; how then may theſe be ſaid to be conquerers?

Anſw. True it is that the fleſh being pinched, and pained may kick, and winch; but yet the heart is untouched, neither doth the childe of God allow of any impatient carriage, or paſſage, but is ready to take himſelfe in the manner, and to reprove himſelfe for it. As Job ſaid, I will lay mine hand upon my mouth: once have I ſpoken, but I will anſwere no more, yea twice, but I will proceed no farther. Job 40.4, 5. Now the minde (in Gods account) is the man. And ſo long as the heart is not vanquiſhed, p. 145though through the ſence, and ſmart of the affliction, the outward man, and fleſh may ſtorme, the Lord will crowne ſuch for conquerers.

2. Againe, we are ſaid to be conquerers, when ſtill we hold our own ground, and cannot be beaten from the truth: not brought to deny the faith, nor forced to forſake Chriſt. What is the devils ayme in our afflictions? Is it not to provoke us (not onelyonly to impatience, but alſo) to deny the truth, and to blaſpheme God? As he ſaid of Job, Stretch now out thine hand, and touch his bones and his fleſh, to ſee if he will not blaſpheme thee to thy face. Job 2.5. But experience hath proved the Devill a lyer, both in Job, and other of p. 146Gods children. For (as we have formerly heard) affliction doth not onelyonly exerciſe the graces of the ſpirit in their hearts, but puts more life and vigor into them: as fire in an oven is the hotter, becauſe it is reſtrained, and kept under. Therefore the Devill and his inſtruments, vexing and troubling of Gods faithful ſervants, thinking thereby to drive them out of their pious practice, and to deſiſt godly courſes, do miſtake the marke they ayme at, and miſſe of their miſchievous purpoſe. It is not their ſubtilty or policie; their rage or cruelty, that can make the godly to ſhrink from their holy profeſſion, and grow weary of well-doing: nay rather it doth more and mere confirme p. 147them in their courſes, and makes them lay faſter hold of the truth, even as a paſſenger, the ſtronger the winde blows upon him, the cloſer he ſets his hat to his head, the faſter he tyeth or windeth his cloke about him, leſt through the rage and violence of the winde, either of them be blown from him. So that a Chriſtian is then a conqueror, and gets the victory over affliction, and perſecutions, when he is chearfull, patient, and conſtant in the bearing of them: which we ſhall hardly be, if we do not daily provide againſt them, and look for them. But alas, it is a trouble unto many to heare of troubles, a puniſhment unto them, to heare of affliction: but how are theſe like to ſpeed when affliction p. 148cometh? even as Amycle, a Towne in Italy did, the ſtory is ſhort, and very fit for our purpoſe. News came once, and again to this Towne, of the enemies approaching towards them, but whatſoever the report was, the enemy did not as yet come, whereupon they made a Decree amongſt themſelves, that none ſhould any more ſpeak of the coming of the enemy againſt them. Not long after the enemy comes indeed, beſiegeth, aſſaults, and ſacks the Town. Whereupon did ariſe this by-word, or proverbiall Epitaph, Amycle periſhed through ſilence. foreign.Oh be not therefore unwilling to heare of afflictions, leſt (through ſilence) they ſuddenly come upon you, and vanquiſh you before ye be prepared for them.

p. 149For affliction may not unaptly be likened unto the Baſilisk, of whom it is reported, that if it ſees a man before it be ſeene of him, the man dyeth; and ſo of the contrary. It is in ſome ſort true of affliction; if it ſeize upon us before we ſee it, we are in danger of being wounded by it, but if we look for it afore hand, and arme our ſelves againſt it, we ſhall more eaſily reſiſt it, and thoſe afflictions which are hard unto ſome in ſuffering, will prove eaſie unto us by fore-ſeeing them, & preparing for them. Therfore in proſperity, look for adverſity. In health, prepare for ſickneſſe. In times of plenty, and fulneſſe, bethink your ſelves of a dearth and ſcarcity. In our beſt eſtate we ſhould learne to p. 150put our ſelves in readineſſe to ſuffer adverſitie: when we are well and at eaſe, if we were wiſe, we would looke for worſe times, keeping ſuch a watch, that in plentie we may thinke of want; and in proſperitie fore-ſee ſome miſerie. We muſt not thinke alwayes to reſt in our neſt, alwayes to enjoy outward comforts, and know no croſſe: but think ſometimes to receive frowns, and ſtripes as well as ſmiles, and kiſſes from the Lord; eſpecially when our ſinnes offer continuall occaſions to the Lord, to exerciſe us with ſome puniſhments, he having roddes enough in ſtore to beate us for, and from our ſinnes. Therefore let us look daily to be aſſaulted, daily to be humbled, and caſt downe, p. 151that ſo we may be the better prepared, and alſo the more willing to ſuffer affliction, to partake of adverſity, thereby to glorifie God, then to ſleepe in a whole skinne, to live in eaſe and proſperitie to our owne wo and ſhame. Force thy ſelf daily to mind tryals, and betake thy ſelfe to ſome ſerious thoughts of changes, even when proſperitie and eaſe would moſt divorce thee from the remembrance thereof. If people would be thus wiſe, they ſhould quit themſelves better then they do in time of affliction. Hence it is that many of Gods children do undergo their afflictions ſo chearfully above others. They can ſay (I thank God) it is no other then I have waited for. I have a long p. 152time looked for this, or ſome other tryall. And thus they are able with more alacrity, and chearfulneſſe to beare their affliction. Whereas ſuch, as could not endure to heare of theſe things, are even diſmayed by them, and at their wits end: oh what ſhall they do? Whither ſhall they go? they ſcarce know which way to winde themſelves: or where to fetch a thought, that may adminiſter any ſound comfort unto them. Therefore make account ſooner or later, to meet with the croſſe, if thou belongeſt unto the Lord, or makeſt account to come at heaven. We muſt not look to go to heaven (as the ſaying is) in a feather-bed: that is, to live in fulneſſe, eaſe, pleaſure, and worldly delights here, and p. 153then to heaven after. No, no: thorow many afflictions we muſt enter into the kingdome of God, Act. 14.22. God will have all thoſe that ſhall partake of joy, and glory with him; now and then here to partake of ſorrow, and reproach. God will have thoſe that ſhall hereafter dwell in light; now and then to know what it is to be in darkneſſe, and in the ſhadow of death. This is the way (as we have heard) wherein Chriſt went before us, and all the godly have (hitherto) walked in the ſame path after him: then let not us thinke to make a ſhorter cut, or to chalk out ſome eaſier, or ſmoother way, then that which the Lord himſelf hath layed out for us.

If the black ox hath not p. 154as yet trode upon thy foot, if thou haſt not as yet beene entred into the ſchoole of affliction, make as full reckoning (if thou belongeſt to God) to have thy ſhare, and to beare thy part in ſome dolefull ditty, or other, ere thou dye, as that thou now liveſt.

Obje. But doth not Chriſt counſell us, Not to care for the morrow, Mat. 6.34. The day hath enough with his own griefe. I had not need (therefore) to trouble my ſelfe with thoughts of troubles before they come.

Anſw. The meaning of our Saviour in theſe words, is to take us off from anxiety, and worldly diſtractions, about outward neceſſaries; he would not have us diſtruſtfull, or ſolicitous for the p. 155things of this life, what we ſhall eate, or what we ſhall drink, or wherewith we ſhall be clothed; for this is meere folly in us, becauſe with all our carking and caring we cannot better our condition: this (I ſay) was the ſcope of Chriſts words, and not to beat us off from a provident and wiſe fore-caſting of buſineſſe, or from fitting, and preparing of our ſelves for afflictions; againſt which we ſhall be the better armed, if we can weane our hearts, and take off our affections from immoderate, and inordinate loving of the world, and the things thereof. Whereupon ſaith Paul, 1. Corinth. 7.32. I would have you without care, .i. without ſetting your mindes and hearts upon the world, for p. 156the faſhion of this world goeth away, verſ. 31. and our time here is but ſhort, this night may our ſouls be fetched away from us; for which change of ours, and all other tryals that in the meane time may befall us, we ſhall be the better fitted and armed, if we will prepare for them. If every morning, thou wilt addreſſe thy ſelfe to meet with thy croſſe, and arme thy ſelfe againſt all aſſaults, reſolve ere it be night to meet with ſome trouble, this (I dare boldly and confidently promiſe, and aſſure thee) will be an excellent help, yea ſingular means of carrying thee a great deale more chearfully thorow thy afflictions, or elſe furniſh thee with a great deale more ſtrength and abilitie to beare, and undergo p. 157them ſo long as it ſhall pleaſe God to lay them upon thee.

But when I ſpeake of preparing for afflictions, and arming your ſelves againſt them, I would have you know that there muſt be more then a bare minding of affliction, or a reſolution not to be diſmayed or daunted with them; the ſoul muſt lay in ſome ſpirituall proviſion, we muſt treaſure up faith and a good conſcience. A ſtocke of true holineſſe lying by us, will alay the heat, eaſe the ſmart, and ſweeten the bitterneſſe of any affliction that can befall us. It is from the want of this ſpirituall and heavenly proviſion, that many carnall worldlings, when any croſſes or troubles befall them, are ſtruck to the very heart with fearfull amazements, p. 158fears, and terrors of minde and ſpirit, yea with paſſionate diſtempers ſometimes of rage and fury which puts them upon deſperate reſolutions. I may inſtance in Ahitophel, a man of that brain and worldly wiſedome, that his counſell was eſteemed as the oracle of God, 2. Sam. 16.23. This great ſtatiſt, finding himſelf to be over-topped by the counſell of Huſhai, and fearing that the rejecting of his counſell would be the obſcuring of his glory, it is ſaid, That he ſadled his aſſe, aroſe, and went home, and put his houſhold in order, and hanged himſelf. 2. Sam. 17.23. Would this man have laid a little diſgrace ſo neere his heart, if his heart had beene ſound towards the Lord, and his anointed? p. 159Surely no. But being a traiterous time-ſerver, and going (as he conceived) with the ſtrongeſt ſide, making fleſh his arme, and his outward eſteeme and glory his idoll, he deſperately plungeth himſelfe into a ſea of horror. Whereas holy Job, having other manner of tryals, ſeverall tydings (one upon the neck of another) of the loſſe of all his cattell, ſubſtance, yea, and of all his children; the leaſt of which loſſes would have ſtruck ſo cold to the heart of many a carnall worldling, that it would have dyed within him like a ſtone, as Nabals did. What was the cauſe that Jobs heart was not cruſht into pieces under the wait of ſo many loſſes, but that ſtill he kept within compaſſe, p. 160and bleſſeth God for all? Would you know the true ground of his patience, and holy fortitude? Job was one that feared God, one who in the time of his proſperitie, and outward happineſſe, laid up ſtore of ſpirituall riches, and treaſures. He had wiſely layed in ſtore of faith, and holineſſe, and uprightneſſe, upon which his ſoul did feed in the dayes of his affliction: So as no afflictions which befell him could beat him from his hold; he reſolves to truſt in God though he ſlay him, Job 13.15. The conſciouſneſſe of his former gratious and righteous carriage towards great and ſmall, eſpecially towards the oppreſſed, the poore, and fatherleſſe, did furniſh him with ſtrength to undergo the p. 161ſoreſt of his ſufferings. Oh be then taught by this holy example how to be fitted, and prepared againſt afflictions. A godly life, the feare of the Lord, faith, and a good conſcience, will lay ſuch a foundation for time to come, that though never ſo many ſtormes do ariſe, though the winde of affliction, & waves of tentation do beat upon thee, yet ſhalt thou ſtand as a tower impregnable, no affliction ſhall be able to vanquiſh or overcome thee.

It may be thy afflictions may riſe like a ſpring of bitter waters; yet the ſalt of a good conſcience wil ſweeten theſe waters, and heal them. It may be afflictions like to over-flowing Jordan, are come over thee, ſo as thou cryeſt with David, I am come p. 162into deepe waters, and the ſtreames runne over me. Pſal. 69.2. yet a good conſcience like to Elias his mantle, will cut and divide this Jordan, ſo as thou ſhalt be able to paſſe over it. For this promiſe hath the Lord made to every one that is godly, Surely in the flood of great waters they ſhall not come neere him. Pſal. 32.6. That Panoplie, and whole armour of God, which the Apoſtle exhorts us to be furniſhed withall, that ſo we may reſiſt in the evil day, Epheſ. 6. that is to ſay, A girdle of vertue, ſhooes of preparation, the breaſt-plate of righteouſneſſe, the ſhield of faith, an helmet of ſalvation, and the ſword of the ſpirit, are all where a good conſcience is; for this is armour of righteouſneſſe on the right hand, p. 163and on the left. Righteouſneſſe will keep thee from being ſhaken with afflictions; though the earrh be moved, and the foundations thereof totter, though all things are in combuſtion about thine eares, yet if iniquitie be put farre away, and no wickedneſſe dwell in thy Tabernacle, then truly ſhalt thou lift up thy face without ſpot, and ſhalt be ſtable, and ſhalt not feare, Job 11.14, 15. For though a juſt man falleth (that is, into trouble, and affliction) ſeven times, yet he riſeth again. Pro. 24.16. For the Lord putteth under his hand, Pſal. 37.24.

Vſe 3 Store thy ſelf with comfort out of the word of God.Thirdly, if it be thus, let us be the more exerciſed in the Word of God, which will teach us, how to beare afflictions, and miniſter comfort unto us, even in the heat p. 164and extremity of them.

Whiles means and liberty is afforded, be wiſe now to ſtore thy ſelf with heavenly proviſion (that is to ſay) comfort out of Gods Word, to cheare up thy ſoul, and refreſh thy drooping ſpirits in the day of affliction. If thy law had not beene my delight, I ſhould now have periſhed in mine affliction, ſaies David, Pſal. 119.92. My affliction would have deſtroyed me, and made me periſh from the right way, if it had not beene lenified, and ſanctified by thy Word. The Word of God teacheth us in all times of tryall to reſt upon the Lord: aſſuring us that there is hope in Iſrael, that there is balme in Gilead, to aſſwage all griefs, to cure all ſores. The Word of God teacheth p. 165us how to conſtrue God aright in all his dealings with us, and to wait for promiſed ſalvation, which in due time ſhall come, when it ſhall be moſt for Gods glory, and beſt for us. How eaſily would afflictions batter down our confidence, and over-turn our faith, if it were not continually ſupported, and ſtrengthned by the Word? Satan will be ready to buzze into our eares, that God in wrath afflicteth us, that thoſe are moſt beloved, which are leaſt afflicted: but the ſheep of Chriſt will not know, nor follow the voice of a ſtranger, that is, they will not ſubſcribe, nor yeeld to any temptation which tendeth to the withdrawing of their hearts, and hopes from God, but ſet their ſeal to the Word of p. 166and ſo through comfort of the Scriptures reſt in hope. For the more plenteouſly the Word of God, in the love and evidence thereof, doth dwell in any man, and enable him to prove all things, the more ſtedfaſtly will he hold that which is good, and ſtand immoveable in the mids of all afflictions, and temptations that ſhall aſſault him. Though thy bones ſhould be vexed, and dryed like a pot-ſheard, and turned into the drought of Summer; though thou wert powred out like water, all thy bones out of joynt, and thy heart melted like wax in the middeſt of thy bowels; though Gods arrows ſhould ſtick faſt in thee, and his hand preſſe thee ſore; though there ſhould be no ſoundneſſe in p. 167thy fleſh, nothing but ſtinch and corruption; yea though innumerable evils ſhould compaſſe thee about, and thou not able to look up; though fearfulneſſe & trembling ſhould come upon thee, and horror be ready to over-whelme thee, yet if thou wilt have recourſe unto the Word of God, and beleeve what is there promiſed, thou mayeſt with joy draw waters (to refreſh thy ſoul) out of the wells of ſalvation. Iſa. 12.3. If thou deſireſt ſound and ſolid comfort, ſuch as will give true content to thy ſoul, thou muſt pick it out of the Scripture: Thou ſhalt never be truly ſatisfied, unleſſe it be with the breaſts of her conſolation. Iſa. 66.11. Thou muſt ſuck ſweetneſſe out of the Word to uphold p. 168thee, It is my comfort in my trouble (ſaies David) for thy promiſe hath quickned mee, Pſalme 119.50. When affliction commeth, whether wilt thou run for comfort? to thy honors, thy revenews, thy poſſeſſions? thy friends? I may ſay of them, in this reſpect, as Job ſpeaks to his friends, Miſerable comforters are ye all, Job 16.2. Thou maieſt as well fetch water out of thy brickwalls, as draw ſound comfort from thoſe outward things, which are worſe then vanitie, for they are vexation of ſpirit. Eccl. 1.14. Theſe outward things can afford thee no comfort, for they are nothing. Prov. 23.5. He is a very ſimple and ſilly Arithmetician, who knows not that of nothing comes nothing. p. 169If thou placeſt thy comfort, or putteſt thy confidence in the beſt of earthly things, thou buildeſt upon the ſands, every little blaſt, and tempeſt will overthrow thy building. The ground of all our comfort, the onelyonly anchor to ſtay our ſouls in any ſpirituall tempeſt, the only ſtaffe we have to reſt upon in the time of afflictions, are thoſe ſweet and precious promiſes made known unto us in the word.

What ever other carnall comforts men may for a while rejoyce in, they will prove but a flame of ſtubble, or as a blaze of thorns, which can yeeld no ſolid, or abiding light unto the ſoul. A man may as ſoon drink up the water of the ſea with ſpunges, or remove mountaines with one p. 170of his fingers, as be able (by vain ſports, youthfull recreations and paſtimes, ſongs and muſick, though hee adde to theſe, the conſideration of his honors, greatneſſe, and riches) to alay thoſe ſorrows and paines, which ſinne and affliction may bring upon him, All theſe vanities will but reſpite them for a little time, that they may return the fiercer. I ſay it again, ſolid and laſting comfort muſt be fetcht out of the word, or no where, if thou expect comfort from other things, thou wilt be deceived. Every toy and trifle, a bable, a thing of nothing, will cut the throat of thy comfort, if thou joyeſt eſpecially in earthly things. Haman was ſecond to a mighty Monarch, and wanted nothing that the p. 171world might afford a ſubject. In the 5. of Eſter, at the 11. you may read how he boaſted of the glory of his riches, and all the things wherein the King had promoted him, and how he had ſet him above the Princes, &c. One would think that this mans condition was farre enough from vexation, or diſcontent. No, no, the want of a cap, and a knee from poore Mordecai ſitting at the Kings gate, did ſo perplexe and vexe this proud Courtier, that all hee had could avail him nothing, as he profeſſed, verſ. 13. Ahab (you know) was King of Iſrael, and therefore had the world at will, yet the want of a little vineyard of Naboths, which lay full in Ahabs eye, becauſe Naboth would neither ſell it unto him, nor p. 172yet exchange with him for a better, it is ſaid, 1. Kings 21.4. That Ahab came into his houſe heavie, and in diſpleaſure, becauſe of the word which Naboth had ſpoken unto him; he throwes himſelf down upon his bed, turned his face, and would eat no bread. Surely a poore triall for a rich man, for a King to bee ſo much troubled about. Yet ſo it is, and ſhall be, with all thoſe that ſet more by their outward glory, their gardens, and pleaſures, then by the Word of God. If they ſet their hearts upon theſe outward things, as they fail, (as fail they will, being ſubject unto corruption) ſo their heart fails them, and they are all a mort: halfe dead for want of comfort.

p. 173Whereas that ſoul that can truely ſay, as did Jeremiah, Chap. 15. verſ. 15. Thy word was unto mee the joy and rejoycing of mine heart. Whatſoever affliction can befall him, he ſhall be ſure to have comfort by him, yea within him. Delight thy ſelfe therefore in the Word of God. Now barrell up, whiles theſe cunduits of comforts be full, and the pipes do runne.

Learn Wiſedome of the men of the world, to take that oportunity which the Lord doth now afford thee. Make hay whiles the Sunne ſhines. The ſeaſons (you know are not alwayes faire. After a long calme, oft times there follows bluſtring ſtormes. As goodly gleams (as theſe of ours) are now p. 174clouded in other places. And little do wee know how ſoon the Sunne may goe down over the Prophets, when night ſhall bee unto us for a viſion, and darkneſſe for a divination, Mic. 3.6. When Agabus had ſignified by the Spirit, that there ſhould bee a great famine throughout the world, Then the Diſciples purpoſed to ſend ſuccour unto the brethren which dwelt in Judea, which thing they alſo did, Acts. 11.29, 30. Wee now (bleſſed be the name of our good and bountifull God) live in plenty of the Goſpel, ſo as wee may ſpeak of the food of our ſouls, as Moſes doth of bodily, Lev. 26.5. Our threſhing reacheth unto the vintage, and the vintage unto the ſowing time, and wee eat our bread in plenteouſneſſe. But little do p. 175wee know, how ſoon the Lord may ſend a famine of the word, as hee threatned Iſrael: Amos 8.11, 12. When wee ſhall wander from Sea to Sea, from North, to Eaſt, too and fro, to ſeek the word of the Lord, and ſhall not find it. Churches and people of other nations, who (not many yeares ſithence) had as little cauſe of fear, and dread as wee, do now feel the ſmart of this famine. The Tabernacle of David is fallen amongſt them. Idolatry and ſuperſtition is in the place of the Goſpel. And why may not wee fear the like judgement? eſpecially ſeeing the Goſpel is ſo much contemned of many amongſt us.

Vſe 4 Break off thy ſinnes by repentance.Fourthly, doth the Lord thus afflict his dear children? p. 176be wee then admoniſhed to break off our ſinnes by repentance: that ſo the Lord may either divert his judgements, or elſe aſwage, and alay the heat of them. For if wee will ſinne, God will puniſh. Sin is that ſeed, which being ſown, grows up unto a harveſt of puniſhment. Hee that ſoweth iniquitie, ſhall reap affliction. Prov. 22.8.

Trouble waits upon ſinne; for affliction followeth ſinners. Prov. 13.21. Yea, it ſo follows them, as it will be ſure to catch hold of them. All theſe curſes ſhall come upon thee, and ſhall purſue thee, and overtake thee, till thou be deſtroyed, becauſe thou obeyedſt not the voice of the Lord thy God. Deut. 28.45.. Is there any thing under the Sunne that is able to make a ſeparation p. 177between ſinne and puniſhment? If the one be welcomed and entertained, the other will not be ſhut out.

Paradice could not ſhelter nor priviledge our firſt parents from puniſhment, after they had once ſinned. How then ſhall thoſe be able to eſcape the wrath and vengeance of the Lord, who make it their paſtime to do evill, into whoſe hearts and affections wickedneſſe hath warped and woven it ſelfe? theſe muſt (if ſpeedily they repent not) look to have the judgements of God to light upon them. For what ſaies Job, Is not deſtruction to the wicked and ſtrange puniſhment to the workers of iniquitie? Iob 31.3. Notorious offenders have (oft times) notable judgements. p. 178Wicked ones may revell and be joviall, and go on in their own wayes, and pleaſures, but which of them can ſay, I will continue my game, my ſport, my luſts unto the end, without feare or danger? little do they know how neer at hand ſome judgement or other is to arreſt them (as it did Balſhazzar) to interrupt and turn their jollitie into woe and miſerie. Shut ſinne out of dores, if thou wouldſt have that puniſhment either ſanctified, or taken away, which doth now lie upon thee.

To complain of troubles, or to ſeek to be eaſed of them, and not to mourn and be ſorry for thoſe ſinns which have procured them, is folly, and madneſſe. Do not our p. 179children when wee are correcting them, confeſſe their faults, and promiſe to do no more ſo? by theſe words hoping to have their correction leſſened, and ended: Wee ſhall ſhew our ſelves to have leſſe underſtanding, and wiſedome then young children, if wee take not the ſame courſe, when the rod of God is laid upon us: Repentance will make us gainers by our afflictions. What wiſe man will not be willing to take that courſe (albeit painfull) which may be beneficiall and profitable unto him? Repentance ſo ſanctifies our affliction, or removes it, that a bleſſing comes with it, or follows in the room of it. If when our heavenly father correcteth us, wee doe unfainedly promiſe and purpoſe p. 180to caſt away our ſinnes from us, the Lord will ſpeedily, either lay aſide his rod, or elſe beſtow upon us ſome bleſſing, which ſhall make it evident that hee is pleaſed with our humiliation, and will love us the better after it. So well is the Lord pleaſed to ſee his children ſtoop under his hand, that he will be ſo much the more gratious, and mercifull unto them, by how much the more he hath afflicted them, ſo as they ſhall ſee the curſe turned into a bleſſing unto them. Repent thee of thy tranſgreſſions, and the Lord will repent him of his corrections. For that which the Lord promiſeth unto a Kingdom or Nation, Iere. 18.8. ſhall alſo be made good unto every perſon, If wee will p. 181turn from our wickedneſſe, the Lord will repent of the judgement, which hee thought to bring upon us: I will caſt them into great affliction, except they repent them of their works, Revel. 2.22.

As our impenitencie haſtens judgements threatned, and continues them being inflicted; ſo our repentance diverts them being threatned, and removes them being inflicted. The Ninivites repentance wrought repentance in God. God ſaw their works, that they turned from their evill wayes, and God repented of the evill that he ſaid he would do unto them, and he did it not. Ion. 3.10. Thus by their repentance, the ſentence pronounced was reverſed. Is not this a ſtrange thing, that the repentance of condemned p. 182malefactors ſhould repeal the Judges ſentences. It were ſtrange to ſee this in the Courts of men, but with God it is not ſo ſtrange as true: our repentance not only fruſtrates Gods condemning ſentence, but turns it into an acquitting ſentence; it turns away the evill, and (as I ſaid even now) brings good in the ſtead of it. Davids murtherous and adulterous marriage with Bathſheba, brought many direfull curſes, but yet unfained repentance turned all thoſe curſes into bleſſings unto them, and us; for of this marriage came Chriſt the worlds Saviour. Therefore (as Daniel ſaid unto the King. Dan. 4.24.) Let my counſell be acceptable unto thee, and break off thy ſinnes by righteouſneſſe, for p. 183man ſuffereth for his ſin, Lam. 3.39. If wee will forſake Gods law, and not walke in his judgements, if wee break his ſtatutes, and keep not his commandements, then will the Lord viſit our tranſgreſſions with a rod, and our iniquitie with ſtrokes, Pſal. 89.31, 32. The more libertie that any of Gods children ſhall take to ſinne, the more liable are they to puniſhment. The more care the Lord takes of them, the more love he beares unto them, the readier will he be to chaſtiſe them offending. Is not the whole hiſtory of the Jewes, (a people once as dear unto the Lord, as ever any were, even as the ſignet on his right hand, and as the apple of his eye, Zach. 2.8.) a pattern and example of an ungratious p. 184child continually exerciſed under the rod of his loving father, evermore labouring (as he treſpaſſed, ſo) to correct him for his ſinne? The Scripture doth plentifully tell us, how the Lord nurtured his people with ſevere diſcipline, ſending them one judgement upon the neck of another, and all by reaſon of their ſinnes, Iere. 30.15. Why crieſt thou for thine affliction? becauſe thy ſinnes were increaſed, I have done theſe things unto thee. Thus viſiting even the beſt of his children, with the rods of men, yea, and ſometimes ſcourging their tranſgreſſions with whips of ſcorpions; which hath made them roar through anguiſh, and to cry night and day, through extremity of gtiefe. For if a man p. 185will ſinne, God will, yea, muſt puniſh, unleſſe hee ſhould let us periſh, for hee that ſpareth the rod hateth his ſonne, but he that loveth him, chaſteneth him betimes, Prov. 13.24. Bee not therefore ventrous in ſinning, Though Iſrael tranſgreſſe, yet let not Judah ſinne, Hoſ. 4.15. The Lord hateth ſinne, whereſoever hee ſees it, and will ſooner puniſh it in his deare children, then in the wicked, although hee will not do it with that rigor, wrath, and ſeveritie, wherewith hee plagues the wicked. They are the people, by whom his name is called upon, of his houſhold, his ſervants, friends, ſonnes, yea, his beloved ſpouſe: and therefore do not only ſhame themſelves by ſinning, but highly p. 186diſhonour God, their Lord, their father. The lewd prankes, which rogues commit in ſtreets, or vagrant perſons by high-way ſides, do not redound to the reproach of the houſholder: but if any of his family, eſpecially ſon, or daughter, do grow outragious, hee thinkes his credit is neerly touched and it is a matter which much concerns him to look unto. Even ſo the prophane and licentious lives of open and notorious ſinners do not ſo much diſhonor God, therefore many times he lets them have their ſwinge, and take their courſe: but if ſuch as make profeſſion of piety and truth, will be bold with ſinne whereby the mouthes of the wicked are opened, and the name of God blaſphemed, p. 187the Lord (if he love ſuch, and purpoſe to ſave them) will not ſuffer them to go unpuniſhed. For as the Lord is zealous of maintaining his own glory, and will have it known to men and Angels, that he is no patron of ſinne, or ſinners: but will puniſh the wicked, ſinning, be they never ſo great: neither will he give alowance unto iniquitie in the godly, be they never ſo good: ſo alſo is he tender of the good of his children, and therefore muſt not ſuffer them to go on in ſinne, which they would do, if the Lord ſhould nor reſtrain them; being ſo ready to caſt themſelves into perils, if they be but a while exempted from affliction. Therefore let none of Gods children ſay, I am ſafe, and farre p. 188enough from correction, becauſe ſure of ſalvation. If thou beeſt bold with ſinne, thou maieſt fall into ſore affliction in this life, though thou beeſt in a ſtate of happineſſe for the life to come. As appeareth by old Eli, whoſe ſonnes wickedneſſe (which hee connived at when as he ſhould have ſharply puniſhed it) was in the eye and mouth of all Iſrael; ſo that Gods glory ſhould have been much wronged, and his name as much blaſphemed, as his offerings were abhorred: if they had eſcaped unpuniſhed. No doubt, but Eli repented him of his ſinne, but this might not quit him from temporall judgement. The chaſtiſements of the Almightie are (many times) deadly, though the ſinne be remitted, p. 189by which the Lord was provoked; God had ſaid, that the wickedneſſe of Elies houſe ſhould not be purged with ſacrifice for ever. 1. Sam. 3.14. Repentance doth not alwayes free us from outward afflictions. Freedom from damnation doth not free a man from affliction. What puniſhment unleſſe it bee eternall torments in hell fire, can any of Gods children think to eſcape, unleſſe he will forbeare ſuch ſinnes, as provoke the Lord to wrath againſt him? David was as far from damnation (if wee conſider Gods purpoſe and decree) as the devill is from ſalvation, yet you have heard how his afflictions made him roare and roare againe.

Obje. If it be thus, that upon p. 190every ſinne the Lord is thus ready to afflict his children, may bee demanded what priviledg the godly have, more then the wicked; or what difference there is betwixt them; ſeeing the one muſt be corrected, and puniſhed as well, if not before, or more then the wicked, if they do ſinne?

Anſwer. Afflictions of the godly and wicked differ.Surely the child of God, hath no more (rather leſſe) liberty, and priviledge to ſin then the wicked. Yet there is a great deal of difference in their afflictions. For though all things fall alike to both in reſpect of the evills themſelves, as the childe of God may periſh through famine, fall by the ſword, die of the peſtilence, &c. Yet in reſpect of the effects and ends of theſe outward evills, there p. 191is great difference betwixt them. For their nature is much altered, and there is as much difference betwixt the afflictions of the Godly, and the wicked, as is betwixt poiſon corrected, and rectified by the arte and skill of the Phyſitian, that ſo it may be medicinable and wholſome, and that poiſon which remains in its naturall temper. The Lord in afflicting his children, doth it with a father-like heart, and hand, in mildneſſe and mercy to amend, and better them: Whereas hee correcteth the wicked with the rod of his wtath in juſtice, and ſeverity, to plague and torment them. The wicked ſhall be caſt away for bis malice, but the righteous hath hope in his death, Pro. 14.32. In reſpect of the wicked, p. 192the Prophet Nahum, 1.2. ſpeaks thus, God is jealous, and the Lord revengeth, even the Lord of anger, the Lord will take vengeance on his adverſaries, and he reſerveth wrath for his enemies. Loe here is anger, wrath, and vengeance belonging to the wicked. Whereas in reſpect of the godly, Mica. 7.18, 19. ſpeakes thus, He taketh away iniquitie, and paſſeth by the tranſgreſſion of the remnant of his heritage. Hee retaineth not his wrath for ever, becauſe mercy pleaſeth him, Hee will turn againe, and have compaſſion upon us: hee will ſubdue our iniquities, and caſt all our ſinnes into the bottom of the ſea. By which places it appeares, that afflictions are nothing but the meſſengers of Gods wrath; the rods of p. 193his indignation; the arrows of his vengeance to plague, and puniſh the wicked for their ſinnes, and to give them an earneſt, and taſte of thoſe endleſſe torments which they have purchaſed by their wickednes. Whence ariſeth in them feare, and terror, horror of conſcience, rage and deſperation. Whereas to his children, afflictions are tokens of the tender, and father-like care the Lord hath of them: they are cords of his love to draw them neerer unto him: Yea, they be badges of their adoption, For whom the Lord loveth, hee chaſteneth, and ſcourgeth every ſonne that hee receiveth, Hebr. 12.6. And this bringeth forth the quiet fruit of righteouſneſſe to them that are thereby exerciſed.

p. 194Again, the Lord takes pleaſure in avenging the wickedneſſe of the wicked upon their own pates. I will eaſe me of mine adverſaries, and avenge me of mine enemies, Eſay. 1.24. And not only ſo, but I will laugh at their deſtruction, and mock when their fear commeth, Prov. 1.26. Whereas it is a grief unto him to afflict his people: His ſoul was grieved for the miſery of Iſrael, Judg. 10.16. So concerning Ephraim, the Lord ſaid, his bowels were troubled for him. Jere. 31.20.

There is a conflict betwixt Juſtice and MercieMercy, when he goeth to correct his children as appeares, Hoſ. 11.8, 9. How ſhall I give thee up O Ephraim? How ſhall I deliver thee, Iſrael? Mine heart is turned within me: my repentings p. 195are rouled together, I will not execute the fierceneſſe of my wrath: I will not deſtroy Ephraim. When hee puniſheth the wicked he doth it in the firceneſſe of his wrath, as appeareth, Pſal. 78.49. Hee caſt upon them the fierceneſſe of his anger, indignation and wrath. And to conclude; The godly have libertie, yea a command to come unto the Lord, to call upon him, and cry unto him in the day of trouble. Pſ. 50.15. and he wil hear their cry, and will ſave them. Pſ. 145.19. Whereas, the wicked ſhall cry unto the Lord, but hee will not heare them: hee will even hide his face from them at that time, becauſe they have done wickedly. Micah. 3.4. For the Lord may juſtly anſwere them as Iphtah did the Elders of Gilead, p. 196Judg. 11.7. Did ye not hate mee? How then come yee unto me now in the time of your tribulation? Wicked perſons are haters of God; therefore theſe ſeeking to God in their need, are like to have cold comfort from him. What anſwere did the Lord make to Iſrael, when in their diſtreſſe they ſought unto him? Yee have forſaken mee, and ſerved other gods, Go and cry unto the gods which you have choſen, let them ſave you in the time of your tribulation. Judg. 10.13, 14. So will he anſwere all thoſe that make either their luſts, or their belly, or their Mammon, their god; you have devoted your ſelves unto the world, and your luſts, why then ſeek you not help and comfort from them? You p. 197have hitherto obſerved, and ſerved theſe, let them now help and ſave you. What hope have the wicked? Will God hear his crie, when trouble comes upon him? ſaies Job 27.9. By all which it appeareth that there is a great difference betwixt the afflictions which the Lord doth exerciſe his withall, and thoſe judgements which hee layeth upon the wicked.

Vſe 5 Seek to the Lord by prayer.Fiftly, Is it ſo,that the beſt of Gods children go not without affliction? then let all that deſire to have a good uſe of their affliction, or a good iſſue out of them, bee earneſt ſuiters at the throne of grace, and humbled before the Lord in prayer. Is any among you afflicted, let him pray. James. 5.13: Of all other helpes which wee can p. 196duplicate page p. 197duplicate page p. 198uſe, wee may ſay as David of Goliahs ſword, There is none to that, 1. Sam. 21.13. ſo none to prayer. As the Load-ſtone draweth Iron unto it, ſo our prayers, if they be made in faith, and proceed from a broken heart, do draw God unto us. Thou dreweſt neere in the day that I called upon thee. Lam. 3.57. As the Lord gives us power to aske (for it is his ſpirit which helpeth our infirmities) ſo ſomtimes he gives us benefits without asking, that wee may bee the more bound unto him; and his benefits may be the more welcom unto us, by how much leſſe they are deſerved or expected. When God bids us to call upon him, and pray unto him, it is not for that hee needs to be intreated; but p. 199that he may make us more capable of bleſſings by deſiring them: It being his own ordinance, that if wee ask, we ſhall have, &c. And therefore he that oft gives ere wee ask, will not fail us when we ſeek aright unto him.

The Lord is ready to hear, as wee are to pray, and if wee ſend up our requeſts unto him, hee is ready to ſend down comfort and help unto us. Call upon mee in the day of trouble, ſo will I deliver thee. Pſal. 50.15. But to whom (think you) is this ſweet and comfortable promiſe made? even to ſuch as have a deſire to glorifie God. Therefore (as followeth in the next verſe) Ʋnto the wicked ſaid God, What haſt thou to do to take my covenant in thy mouth, ſeeing thou hateſt to be reformed, p. 200and haſt caſt my words behind thee. Pſal. 50.16, 17. Although the Lord be a God hearing prayers; yet hee is a God that heareth not ſinners. Job 9.31. Let every one that calleth upon the Name of the Lord, depart from iniquitie. 2. Tim. 2.19.

It is not obedience, but impudencie for ſuch as in their health and proſperitie have not harkned unto God ſpeaking unto them in his Word and Works, to preſſe upon him in their need, and affliction, for help and comfort; if their hearts be not more rent and broken by repentance and godly ſorrow for their ſinne then their eſtate or bodies are hurt or wounded by their puniſhment. The Lord hath proteſted againſt ſuch. When p. 201affliction and anguiſh ſhall come upon you: Then ſhall they call upon mee, but I will not anſwere: they ſhall ſeek me early, but they ſhall not find mee. Prov. 1.27, 28.

If hee that ſtoppeth his eare at the crying of the poore, ſhall alſo cry, and not be heard? Prov. 21.13. How much leſſe hee that ſtops his eares againſt the Lord, calling and crying unto him in his holy Word? His prayers ſhall bee abhominable. Pro. 28.9. O how miſerable and lamentable muſt his caſe needs be, unto whom that exerciſe becomes ſinne, by which the godly, and penitent obtain remedy againſt ſinne, and comfort in affliction? Therefore let us be humbled under the hand of God, in the ſight and ſence of p. 202our ſinnes, and then as our troubles will bee a motive to ſtirre us up to prayer, ſo will they be a motive to procure eaſe and comfort from the Lord. O Lord turn unto mee according to the multitude of thy tender mercies, hide not thy face from thy ſervant, for I am in trouble. Pſal. 69.16, 17 Such is the goodneſſe of God toward ſinners, that all that ſeek unto him by prayer, ſhall fare the better for it. Whoſoever returned in his affliction to the Lord God of Iſrael, and ſought him, hee was found of him, 2. Chron. 15.4. Jonah did behave himſelfe ſtubbornly againſt the Lord, and the Lord was even with him for his ſtoutneſſe, he was thrown into the ſea, and ſwallowed up of a Whale, Then Jonah prayed unto the p. 203Lord his God out of the fiſhes belly, and hee heard him. Jon. 2.1, 2. Wee have heard what a vile and wicked man Manaſſes was, Hee had done evill in the ſight of the Lord, like the abominations of the heathen: hee built the high places, which Hezekiah his father had broken down; he ſet up Altars for Baalim, and worſhipped all the hoaſt of Heaven, and ſerved them. And he cauſed his ſonnes to paſſe thorow the fire: hee gave himſelfe to witch-craft, to charming, and to ſorcery: hee did very much evill in the ſight of the Lord to anger him, ſhedding exceeding much innocent blood. Yet for all theſe abominations, when hee was in tribulation, hee prayed unto the Lord, and God was intreated of him, and heard his prayer, p. 2042. Chron. 33.13. For God is neer unto all that call upon him in truth, hee will fulfill the deſire of them that feare him: hee alſo will heare their cry, and will ſave them, Pſal. 145.18, 19.

Object. Oh but my troubles are ſuch, as there is no poſſibility of being delivered out of them: therefore I feare it will bee but loſt labor for mee to pray unto the Lord.

Anſw. Though it bee impoſſible in thine eyes, ſhould it therefore bee impoſſible in my ſight, ſaith the Lord of hoſts, Zach. 8.6. Is there any thing too hard for the Lord? Jerem. 32.27. Is thy condition worſe then Manaſſes was? Is thy caſe more deſperate then Jonahs was? yet hee prayed out of the deepe, and was helped. p. 205Therefore be not diſmayed, but draw neere with a true heart in aſſurance of faith. Hebr. 10.22. It is a hard taske, I confeſſe to beleeve, that God will deliver us out of al our troubles; but as hard as it is, faith makes it eaſie, by apprehending Gods power, and truth in all his promiſes. Thy troubles thou ſayeſt are great. But faith tells thee that God is greater, and mightier to helpe thee out of them, then the devill and all his inſtruments are able to keepe thee in them.

Object. But I have a long time prayed and hoped, but cold comfort appeares for all my prayers.

Anſw. It may be there lieth ſome ſinne ſecretly in thy boſom unrepented of, and ſo long, p. 206never look that God ſhould heare thee in mercy, Your iniquities have ſeparated between you and your God: and your ſinnes have hid his face from you, that hee will not hear, Eſay, 59.2. Therefore, Let every one that calleth upon the Name of the Lord, depart from iniquitie, 2. Tim. 2.19. For God heareth not ſinnrrs. John. 9.31.

It was a curſe laid upon Moab, That hee ſhall come into the Temple to pray, but hee ſhall not prevail. Hab. 16.12. It was a token of Gods heavie diſpleaſure, and judgement upon Saul, That he ſought unto the Lord, but hee would no way anſwere him, neither by dreames, nor by Ʋrim, nor yet by Prophets. 1. Samv. 28.6. Thus will the Lord deal with all ungodly perſons. p. 207When you ſhall ſtretch out your hands, I will hide mine eyes from you: and though you make many prayers, I will not heare: for your hands are full of blood. Iſay. 1.5. Mine eye ſhall not ſpare them, neither will I have pittie, and though they cry in mine eares with a loud voice, yet will I not heare them. Eze, 8.18.

Object. But I have ſearched my heart, and ſorrowed for my ſinnes, and yet God anſweres not my prayers.

Anſwer. It may bee thou art not inſtant, and earneſt enough in prayer; thou muſt be fervent, and wreſtle with God in thy prayers if thou wouldeſt ſpeed. The prayer of a righteous man availeth much if it bee fervent. Jam. 5.16. God is a living God, and p. 208therefore will not be ſought unto with dead, and drowſie affections. Thou muſt cry and be inſtant with the Lord, if thou wouldſt have him to heare thee.

Object. I have been as inſtant, and earneſt in my prayers, as I can, but yet I have no anſwer from the Lord.

Anſw. It may be ſo: but it may be thou haſt not prayed in faith, which if thou doſt not, it is impoſſible, that thou ſhouldeſt be able by any prayers to prevaile with God.

Hee that commeth to God, muſt beleeve that God is, and that hee is a rewarder of them that ſeek him. Hebr. 11.6. True it is, that the ſtrength of our wreſtling, and prevailing with God, lieth in our prayers; but how? not as p. 209they be a forme, and ſound of words, but as they are the worke or fruit of faith. Let our prayers be never ſo many, never ſo loud, never ſo long, yet if faith be wanting, they want their virtue, they will be as weake as Sampſon was, when he wanted his haire. The ſtronger thy faith is, the freer is thy acceſſe with boldneſſe, and confidence to the throne of grace, and the better ſucceſſe ſhall thy prayers finde with God, though he do not by and by anſwere thee: for the Lord (peradventure) intendeth to exerciſe thy faith, and make triall of thy patience, to ſee whether thou wilt grow weary or no. For hee loveth to bee importuned, as appeareth by that parable. Luk. 11.8,

p. 210Let us therefore uſe this excellent help of Prayer, ſeeing it is ſo prevalent with the Lord, as the Scripture doth plentifully witneſſe unto us: Prayer being a ſervice ſo acceptable, and well pleaſing unto God, hee cannot but heare the cries, and ſatisfie the requeſts of his children, if they faithfully, holily, and unceſſantly do ſeek unto him.

Object. But have all (that do thus pray) their requeſts granted unto them?

Anſw. Either they have their requeſts, or that which the Lord ſees better for them. As the Lord doth ſometimes deferre, ſo hee doth ſometimes transferre his benefits, giving unto us (in ſtead of that which wee aske) ſomething better for us. As he p. 211anſwered not Paul in that particular he deſired, but in beſtowing his Grace upon him, which was ſufficient for him. 2. Cor. 12.9.

Vſe 6 Comfort for the afflicted.Sixtly, is it thus? Here then is a ground of admirable comfort unto the children of God in the midſt of all thoſe afflictions which ſhall befall them: This may ſtrengthen the weak hands, and comfort the feeble knees, Eſay, 35.3. of all ſuch as are by God afflicted, when they conſider, that hee intendeth our great good in afflicting of us. For our afflictions are as eye-ſalves ro cleer our dim ſight, that our ſinnes may more evidently appeare: they ſerve for ſowre ſawce, to bring us out of love with our ſweet ſinnes; and as ſand to ſcoure off the droſſe and corruption p. 212of our nature. They are occaſions of preventing many evills, which (if they were not) wee ſhould be ready to runne into. They are as a School-maſter to teach and inſtruct us in the way of godlineſſe. They ſerve to manifeſt unto the world, but eſpecially unto our ſelves, the truth and ſoundneſſe of our faith, obedience, patience, and the reſt of Gods graces, to the honor of him that hath beſtowed them upon us, and to the comfort of our own ſoules, who have received them. They are inſtruments of fitting us for that ſervice, wherein the Lord is pleaſed to uſe us. They teach us how to prize the benefits of God, and to make more account of them, then p. 213formerly wee have done. They are as wormewood, to wean us from the love of this world: Whoſe pleaſing delights, and bewitching pleaſures, wee ſhould linger after, and be ever and anon ſucking of them, if our mouthes were not imbittered, and ſo diſtaſted with ſome afflictions. They are as cords, to draw us unto the Lord in prayer, and to ſeek him more often and more diligently at the Throne of grace; then formerly wee have done. They bring us into ſome conformity with Chriſt. Wee cannot deny, but that the croſſe is ſomthing an uncomfortable companion to conſort with fleſh and blood. But bleſſed bee that affliction which ſo farre eſtrangeth p. 214us from the world, that it changeth us into the ſimilitude of Chriſt, unto whom wee muſt be conformed in ſufferings: that ſo wee may (as hath been formerly delivered) bee like him in glory; unto which glory wee are furthered by affliction, it being a means of driving us out of the broad way of the world, which leadeth unto deſtruction: and bringing us into the narrow, and croſſe way which leadeth to ſalvation.

If thus much good comes by afflictions, then it is good for a man to beare the yoke in his youth, Lam. 3.27. The ſooner wee be afflicted the better for us. If theſe bee the ends of Gods afflicting us, are wee not ſhrewdly hurt when the Lord corrects p. 215us? is there any cauſe of mourning? Vnleſſe it be for our rebellion, and ſtubbornneſſe, which puts the Lord as it were out of his courſe, beſides himſelf (if wee may ſo ſay, with reverence to his Majeſtie) to do his work, his ſtrange work, his act, his ſtrange act, Eſay. 28.21. Have wee then any cauſe to bee angry: or do wee well to be angry? as the Lord asked Jonah, 4.9. When as the Lord hath more cauſe to bee angry with us, for putting him to that trouble, and grieving him with out ſinnes. No, no; let us rather be angry with our ſinnes, which provoke the Lord to afflict us, and let us be comforted in all our tribulation, that wee may bee able to comfort them which are in any affliction, p. 216by the comfort wherewith wee our ſelves are comforted of God, 2. Cor. 1.4. Bee cheerfull therefore in thine affliction, ſay as David, Pſalm. 42.11. Why art thou caſt down O my ſoul? and why art thou diſquieted within me? Think not the worſe, but the better of thy ſelf for the Lords correcting of thee; Thy caſe is no other then the caſe of Gods deare children; yea of Chriſt himſelfe. There hath no tentation taken hold of thee, but ſuch as appertaineth to man. 1. Cor. 10.13.

Affliction is the beaten path of all the Lords people. Which of the godly, and faithfull before us have not drunk of this cup, and been baptized with this baptiſme?

This being a common p. 217caſe, me thinks it ſhould be a common comfort. Why ſhould any man that loves, or feares God, or is any way deſirous to honor God in that condition the Lord hath ſet him, ſeek, and with a priviledge above all the children of God that ever were? yea above Chriſt Jeſus the ſonne of God himſelfe. Is it not a favor, is it not a merciemercy, nay, is it not an honor to be uſed and to be dealt withall as Chriſt and all the godly have been before us? And ſhould not the conſideration of this comfort us? It may be the Lord hath taken away thy goods, thy plenty from thee, and brought thee to a morſell of bread. It may be he hath taken away thy health, and welfare, and doth afflict thee with deſeaſes, p. 218and ſores, and aches, ſo as thou haſt no reſt, day nor night. Was not this Jobs condition, who loſt more goods and ſubſtance in one day, then thou haſt in all thy life? beſides hee had painfull dayes, and long nights of ſorrow. And art thou better then he was? It may bee, the Lord hath caſt thee into priſon, and ſpoiled thee of thy liberty. Was not faithfull Joſeph, (unjuſtly) kept divers yeares in priſon, where they held his feet in the ſtocks; and he was laid in Iron, untill his appointed time came, and the counſell of the Lotd had tried him, Pſalm. 105.18, 19.

It may be thou haſt many great and malicious enemies, which without any juſt cauſe of thine, p. 219who doe backbite thee, ſlander thee, ſpeake all manner of evill of thee, and with (more then Vatinian) hatred doe perſecute thee. Was not this the caſe of Chriſt? and did not he tell his Apoſtles, John 15.18, 19. that they ſhould meete with the ſame entertainment in the world that he had found amongſt them? It may be the Lord doth exerciſe thee with graceleſſe, ſtubborn and rebellious children. This cannot be but a great griefe to the heart of a parent, eſpecially if he be one fearing God; but have not Gods deere children been thus tryed? Had nor Noah that juſt and upright man, a wretched Cham, that diſcovered and ſcoffed at his fathers infirmities, Gen. 9. Had not good p. 220Iſaack a prophane Eſau, as he is termed, Heb. 12.16. who of ſet purpoſe to vex his parents, tooke unto him wives of other nations, which was a griefe of minde unto Iſaack and Reb…ckah; Gen. 26.35. What wicked children had Ely the Prieſt and judge of Iſrael? ſuch as abuſed the women that aſſembled at the doore of the Tabernacle of the Congregation, that men abhorred the offering of the Lord, 1 Sam. 2.17, 22.1 Sam 2:171 Sam 2:22the ſin of the ſonnes of Ely was ſo great before the Lord. It may be the Lord hath taken unto himſelf ſome of thy children, which were as deer and neer unto thee as thine own ſoule. But what if the Lord had taken them away by the ſword of the enemies? as he did Fly his ſonnes, 1. Sam. 4.11. Or by fire from heaven? as he p. 221did the ſonnes of Aaron, Lev. 10.2. Nay, what if the Lord ſhould have taken away ten of thy children, all of thy children at one blow by overwhelming the houſe upon them where they were eating and drinking? as he did Jobs children, Job. 2.19. And to conclude, what if the Lord ſhould raiſe up evill in thy family; ſuffering one child to defloure and to devoure each other; yea, to ſeeke thy life? as Davids children did? Were thy caſe and condition in any of all theſe …o…e afflictions, worſe then thoſe of Gods deer and faithfull ſervants of the Lord, who have been thus exerciſed and afflicted? yea and now are? Knowing that the ſame afflictions are accompliſhed in your breth…en that are in the world. 1 Pet. 5.9

p. 222Let us therfore learne to judge wiſely of our ſelves conflicting with afflictions. Afflictions, though they be judgements upon us for our ſinne, yet are they not judgements upon us unto condemnation.

We ſhall then adde unto our affliction and ſorrow, and needleſly increaſe our griefe, if we condemn our eſtate becauſe the Lord corrects us for our tranſgreſſions. If we caſt off our hope of happineſſe in heaven becauſe we be recompenſed with judgements on earth; we ſhall both wrong God and our ſelves: Therfore he will have us to rejoyce in tribulation, Romans 5.3. Though he viſit our iniquities with rods, Pſal. 89.32, 33. Yet his loving kindneſſe p. 223will he not utterly take away from us, nor ſuffer his faithfulneſſe to faile. Therefore beware of charging the Lord with any hardneſſe or unreaſonable dealing with us; as if he marred his gold by caſting it into the fornace to refine it. But let us rather look into our own hearts, and mourne for our own ſtubbornnes and rebellion, which hath moved the Lord thus to ſhackle and hamper us, that he might take down our proud hearts (O proud hearts of ours) ſubdue our ſtubborn and rebellious wils and make us vile and nothing in our own eyes. And be we thankfull unto our good God and loving Father, that he will be at theſe paines to refine and purge us: that ſo he may make choice of us p. 224for his glory before others. Behold (ſaith the Lord Eſay 48.10. I have fined thee, but not as ſilver; I have choſen thee in the fornace of affliction. When God doth caſt thee into the fornace to refine thee, take heed thou doſt not ſay or think, I am caſt out of his eyes; the Lord hath rejected and forſaken me; for this were to bring an evill report upon the waies of God, and to turn his truth into a ly. Ezek. 20.37. I will cauſe you to paſſe under the rod, and will bring you into the bond of the covenant. Yet ſuch is the peeviſhneſſe of our nature: ſuch is our unbeliefe, that if any extraordinary affliction doth befall us, eſpecially if it be ſuch as tarrieth and ſticks by us, we are ready to mutter and murmur: p. 225yea ready to feare that God hath forſaken us. Whereas we ſhould rather gather arguments of comfort to our ſelves; that the more he afflicteth us, the better he loveth us; in that he carrieth ſuch a ſtraite hand and vigilant eye over us, that we ſhal no ſooner ſtep aſide, but he will be ready to fetch us in againe. The Lord might give us over to our own hearts luſt, even unto hardneſſe of heart, to a reprobate minde: giving us leave to eate of the fruit of our own way, and be filled with our own devices, Pro. 1.31. But his love compels him to take another courſe with us, to chaſten us, That we ſhould not be condemned with the World. 1. Cor. 11.32. Whereupon one of the antient Fathers prayed p. 226Lord, ſeare me here, that thou maiſt ſave me hereafter: cut and wound me here, that thou maiſt for ever heale and ſpare me. Conſider what the wiſeman ſaith, Pro. 3.11, 12. My ſonne, refuſe not the chaſtening of the Lord; neither be grieved with his correrection; for the Lord corcteth him whom he loveth, even as a father doth the child in whom he delighteth. Children will hardly be brought to beleeve thus much: and therefore they are ready to meaſure their parents affection, by their correction: and to think there is moſt love, where ther is leaſt correction. But this is their error, for wiſedome telleth us Pr. 13.24. that Hee which ſpareth the rod, hateth his ſonne, but hee that loveth him, chaſteneth p. 227him betimes. Leaſt if he let him alone with out correction (as too many fooliſh indulgent parents do) he go to Hell in the end. Therefore thou ſhalt ſmite him with the rod, and ſhalt deliver his ſoul from Hell. Pro. 23.14.

So wee are ready to think wee might do well without affliction: but the Lord knowes us better then wee know our ſelves: and hee ſeeth we would to hell hereafter, if hee ſhould not afflict us here. I am ſure it had been wo with ſome of us, if the Lord had not afflicted us. Nay ſome of us can ſay (bleſſed bee God for his unſpeakable merciemercy) that there never did befall us any affliction which we could have ſpared, either for the nature and kinde, or for the meaſure p. 228and quantity thereof.

And may we not all ſay, that, wee are then in the beſt temper, when we are afflicted? Even the wicked will be ſomewhat good in affliction Pharaohs proud heart will ſtoope and yeeld a little: then the Iſraelites ſhall go and ſacrifice to their God, Exod. 10.14. But their goodneſſe laſteth no longer then their troubles laſt. When afflictions end, their goodneſſe ends: And they returne with the dog to their old vomit, 2. Pet. 2.22.

Their hard heart will be a little ſoftned, whiles they are in the fire; as iron bendeth, as the Smith would have it, all the while the fire is in it. But as their affliction abateth, ſo their hardnes and wickedneſſe returneth: as p. 229iron growing cold, grows as hard as it was before, nay oft times harder: as water waxeth colder after heating, then it was at firſt.

Therfore we have more cauſe to be thankfull to God for afflictions, then for meate and drinke; ſeeing the Lord doth us more good by them, then by theſe.

Which good, though at the firſt thou ſeeſt not, becauſe thy phyſick is now but in working; yet, if thou belong to God, thou ſhalt hereafter both ſee it and feele it too. And thou wilt juſtify the goodneſſe of God in every particular, and ſay, I could not have ſpared any of Gods rods: I would not have been without this or that affliction for all the world: None could have p. 230been invented to doe me more good, ſo to hit me in the right veine: I had been undone, I had periſhed for ever, if the Lord had not thus and thus afflicted me. Happy art thou who canſt thus ſay. But this is a leſſon which fleſh and blood can hardly be brought to learne, and ſome are more dull then others; that is, more proud, more ſtubborn, more carnall, more earthly minded then others; and therfore the Lord keeps thoſe longer in the ſchoole of affliction then thoſe his children that are more tractable and teachable. But (as I ſaid) it is a hard taske for the beſt; and therfore, if we might be chooſers we would be no ſufferers: if we could ſhift it, wee would not be afflicted. p. 231How hardly are we brought to beleeve, that the Lord intendeth or will do us good by this evill of affliction? What? meate to come out of the eater? ſweet out of the ſowre? this is a very riddle unto us. But faith makes it plaine and eaſie to be underſtood: for faith will ſhew us one contrary in another: good in evill: health in ſickneſſe: eaſe in paine: glory in ſhame, and life in death.

Without this eye of faith, thou canſt not poſſibly ſee the Lords goodnes towards thee in afflicting thee: nor yet reap that good by thine afflictions,M. Culverwell of faith. which otherwiſe thou maieſt by beleeving. And for proofe herefore, I wiſh the to peruſe ſuch treatiſes as do tend to this purpoſe. p. 232In the meane time, let this which I have ſpoken ſerve to comfort thee in thine afflictions. Howſoever they may be tart and ſharp for the preſent: bitter and grievous unto nature: as if the print of every ſtroke did pierce thy fleſh, and fetch blood from thee; yet God is where he was; yet God loves thee as much as ever he did, if not more; and loving thee will lay no more upon thee, nor ſuffer thee to be tempted above that which thou ſhall be able to beare 1. Cor. 10.13. Some the Lord doth chaſtiſe with rods: otherſome he doth whip with ſcorpions (as it were;) laying on greateſt loade, where he hath given greateſt ſtrength to beare: as a father will lay thoſe burdens upon the ſhoulders of p. 233his elder, and ſtronger ſons, which will go neere to break the backs of his little ones. Or as a wiſe Phyſitian, who tempereth and preſcribeth Phyſick anſwerable to the conſtitution and ſtrength of his ſick patient. How ſhould this comfort us in our trials: when we know they be no other then our good God will make us able to beare? And not onelyonly ſo, but he will give iſſue with the tentation, 1. Cor. 10.13. We ſay all is well that endeth well: then muſt it needs goe well with the afflicted children of God; becauſe all their trials end in peace and glory. Marke the upright man, and behold the juſt: for the end of that man is peace, Pſal. 37.37. And if wee ſuffer, we ſhall alſo reigne, and be glorified with p. 234Chriſt, 2. Tim. 2.12. By which, and and many moe places it appeares, that, howſoever afflictions bee painefull and grievous to our nature, in the bearing of them, yet the iſſue and end of them, will be the moſt happy and comfortable. The conſideration whereof hath cauſed ſome to ſuffer with joy the ſpoile of their goods; knowing that in heaven, they have a better, and more induring ſubſtance. Heb. 10.34. This was that which put a ſong of praiſe and thanks giving in the mouthes of the bleſſed Mrrtyrs: that the Lord would honor them ſo highly as to bring them to ſuffer for him. And though they might have eſcaped, yet would they not be delivered: that they might receive a better Reſurrection, p. 235Heb. 11.35. Seeing then ſuch a cloud of witneſſes have gone before us, whoſe trials and afflictions have been as ſmart, and tart, as ours can be: let us become followers of them who through faith and patience inherit the promiſes, Heb. 6.12. be not too much taken up with the ſence and ſmart of thy preſent affliction. But let thy thoughts be occupied about the good which thereby is like to accrue unto thee. And aſſure thy ſelf that all ſhall worke together for thy weale. Rom. 8.28. Yea that the Lord takes much delight in thee, in that he is ever, and anon pruning of thee. That man, or woman, which takes content in their orchard and garden, will ever be plucking up of thoſe weeds that grow in p. 236them: cutting, and pruning all ſuperfluous branches or ſlips. Whereas if it be a place hee takes no content in he careth not what rubbige, or baggage do overgrow it. If the Lord takes delight in thee, there ſhall not a weed ſpring up in thee, but with the pruning knife of affliction he will cut it off; whereas if he regarded thee not, he would lay the reines upon thy neck, and let thee have thine own ſwinge, to fill up the meaſure of thy ſinne, that ſo in juſtice he may mete unto thee a ful cup of his wrath and vengeance.