A Cordial for the Afflicted, Text (3 of 5)

A Cordial for the Afflicted · Text (3 of 5)

p. 236Vſe 7 Deſire to be with Chriſt.Seventhly, if we be ſubject to ſo many afflictions in this life, me thinks we ſhould then be willing (if the Lord ſee it good) to remove out of this place of ſorrow and trouble, p. 237to lay down theſe our earthly Tabernacles, and to be with the Lord: that ſo there may be an end put to all our evils, both ſinne and puniſhment; and the contrary good enjoyed of us. For, bleſſed are the dead which die in the Lord; for they reſt from their labors, and their works follow them, Revel. 14.13. Deſire we then to be diſſolved and to be with Chriſt, which is beſt of all. Phil. 1.23.

Object. But is it lawfull for any to wiſh for death?

Anſw. Yes, if he wiſh it aright. That is, not out of an unwillingneſſe to beare the yoke of God any longer: as if he were weary of doing that which the Lord injoyneth him: or ſuffering that which the Lord ſhall lay upon him. For this was Jonah his fault, p. 238who in an impatient mood would needs be gone, being weary of his life. Beſides, as we muſt be willing to abide the Lords pleaſure, ſo alſo to tarry his leiſure; which if we be, we may deſire death for theſe cauſes.

Death how it may be deſired.Firſt, to be freed from thoſe evils which here we are peſtered with. And ſecondly, to enjoy that good which can no where be had but in Heaven. The evils which death will free us from, are bodily and ſpirituall.

The bodily evils are divers, to wit, ſickneſſes, diſeaſes, paines and aches; of all which, death will heale and cure us at once. Death will alſo ſet us free from the rage and malice of all our enemies If death have once ſeized upon us, we ſhall be out of their p. 239reach. They ſhall be able to doe us no more miſchiefe nor harme. The righteous is taken away from the evill to come. Peace ſhall come, they ſhall reſt in their beds, Eſa. 57.1, 2. Laſt of all, death will free us from all troubles and afflictions; for when ſinne and corruption ceaſeth, then correction and affliction endeth.

But we ſhould deſire death eſpecially, that we may be freed from ſpiritual evils. Firſt, that ſinne and corruption may ceaſe, and be no more in us. O wretched man that I am, who ſhall deliver me from the body of this death, Rom. 7.24? Sinne is that which worketh us all woe, Jerem. 30.15. Sinne is the make-bate betwixt the Lord and us, Eſa. 64.5. Behold p. 240thou art angry, for we have ſinned. Yet we are not to deſire death, that we may be rid of ſinne in theſe reſpects, only becauſe it worketh our woe, but rather becauſe God is diſhonored by it: and it is diſpleaſing unto his Majeſtie. For the glory of God ſhould be more deare unto us, then our own lives. Sin is that which clouds the glory of God. And death is that which freeth us from ſin, Rom. 6.7.

Secondly, that we may be freed from the temptations and malice of the Devill. Whiles we abide in the fleſh, he will never leave ſolliciting of us unto evill. He goeth up and down like a roaring Lion, ſeeking whom he may devoure 1. Pet. 5.8. And the longer we live, the more p. 241will his rage and malice againſt us increaſe, becauſe of the ſhortneſſe of his and our time. The neerer the childe of God is to heaven, the more Satan and his accurſed inſtruments will rage: and the fiercer will their aſſaults be; as it was with the children of Iſrael, the neerer the time was, that they ſhould bee delivered out of Aegypt and go to Canaan: the more cruell did their taskmaſters grow, and the heavier burdens were laid upon them.

And laſt of all, we ſhall by death be freed from all inward vexations and griefes of mind and ſpirit. So many ſorrows and feares do compaſſe about many of Gods children, that it makes them weary of their life, at Rebekah ſaid to Iſaac, Geneſ. 27.46.

p. 242But our deſire of death muſt not bee ſo much for the avoyding of evill, as for the injoying of good. For there we ſhall have a crown of glory and immortality, 1. Pet. 5.4.

There we ſhall be like unto Chriſt. Coloſ. 3.4. There we ſhall have joy unſpeakable, 1. Pet. 1.8. Yea ſuch joy as if we could but conceive the ſweetneſſe, the greatneſſe thereof, we would deſpiſe the joyes and pleaſures of the world, in hope of aſſurance to enjoy them. Yea there we ſhall for ever be with the Lord Chriſt. 1. Theſ. 4.17. In whoſe preſence is fullneſſe of joy, at whoſe right hand, there are pleaſures for evermore. Pſal. 16.11. And which is the ſumme of all, wee ſhall have everlaſting communion with the Father, Sonne, and Holy p. 243Ghoſt, and with all the quyre of heaven, all thoſe bleſſed Saints and Angels ſinging and praiſing the name of the Lord for evermore.

Vſe. 8 Woe to thoſe that are not afflicted.Eightly and laſtly, Is it ſo that Gods deareſt children go not without affliction? then woe to thoſe whom God afflicts not: Which live at eaſe and in fulneſſe: Wallowing in their ſports and pleaſures, And are not in trouble like other men, neither plagued like other men, Pſal. 73.5.

Theſe carry a black brand, being marked for wicked ones. Loe, theſe are the wicked, they alwayes proſper, and increaſe in riches, verſ. 12.

The houſes of the wicked, ſaith Job, are peaceable without feare, and the rod p. 244of God is upon them, Job 21.9.

Which ſhewes that they are but as Oxen fatted againſt the day of ſlaughter.

For if judgement begin at the houſe of God, what ſhall the end be of them, which obey not the Goſpel of God, 1. Pet. 4.17. If Gods dear children, if his faithfull ſervants, who are zealous for the Lord, whoſe ſoules do mourn in ſecret for their own ſinnes, and the abominations of the time and place where they live: Who labor to walk before the Lord in truth, and with a perfect heart: who deſire and indeavor to do the will of God in all things, and to yeeld a cheerfull obedience unto his Commandments, bee ſo often, p. 245ſo many wayes, ſo ſharply (many times) corrected and afflicted: what will become of profane foulmouth'd blaſphemers, of ſcoffers and ſcorners of piety and godlineſſe; of proud and voluptuous perſons: of covetous earth-wormes, of gluttons, drunkards, fornicators, unclean perſons; ſuch as take no other thought but to fulfill the luſts of the fleſh? certainly if the Scripture be true, and God bee juſt, theſe ſhall one day have the full viols of Gods heavie wrath, and eternal vengeance powred out upon them. If Gods own deare children muſt drink of that bitter cup of his diſpleaſure, Surely all the wicked of the earth ſhall wring out, and drink the dregges thereof, Pſal. 75.8. p. 246Behold the righteous ſhall be recompenſed in the earth, how much more the wicked and the ſinner? Pro. 11.31. If it be true that God chaſtiſeth every ſonne whom he received: What will become of thoſe whoſe bones are full of the marrow of ſinne? who ſing to the viol; who drink wine in bowls: unto whom wickedneſſe is as ſugar in their mouthes, and wantonneſſe, like oyle, doth make them look with a merry countenance: whoſe life is ſpun with ſuch an even thred, both warpe and woofe, as ſcarce a knot to bee ſeen: No breach in their eſtate: No croſſes, no loſſes, but all things go as they would have them? ſurely theſe are in a pittiful, in a fearfull condition. For howſoever they p. 247put farre away the evill day, and approach to the ſeat of iniquitie, Amos 6.3. Howſoever they may vaunt it, and flatter themſelves, as Babel doth Revel. 18.7. ſaying, I ſhall ſee no mourning, yet when they ſay peace, and ſafety, that is, think themſelves to be moſt ſecure and fartheſt off from evil, then ſhall come upon them ſudden deſtruction, as the travail upon a woman with childe, and they ſhall not eſcape, 1. Theſſal. 5.3. For God uſeth ſlow, but ſure puniſhment: it is long in comming, but when he ſtrikes the wicked, hee will pay them home for all their wickedneſſe: and hee will make good the ſlowneſſe of his revenge, by the greatneſſe of their puniſhment when it lighteth upon them. The higher the Lord lifteth p. 248up his hand to ſtrike, the longer it is ere it fals: but when it fals, it fals more heavily. The longer it is that Gods juſtice is boiling upon the fire of his wrath, the more ſcalding hot it ſhall be powred upon the pates of the wicked. For though the Lord be ſlow to anger, yet is he great in power, and will not ſurely cleare the wicked, Nahum. 1.3. They have not vengeance preſently executed, but the Lord reſerveth wrath for them, as in the verſe before.

If the Lord be pleaſed to continue his heavie hand, and that a long time upon his deare children, how heavie, how long and continuall ſhall thoſe tortures, and torments be, which are prepared for ſtubborn, rebellious, p. 249and impenitent ſinners?

If humble, meek-hearted, dutifull and obedient children lie (many times) in lingring and languiſhing afflions, how ſmarting, I, intolerable ſhall thoſe judgements be, which one day the wicked and ungodly ſhall endure? If the Lord ſeems many times not to regard the teares, nor cries of his children; that they ſeem as it were to welter in their ſorrowes; how are impenitent, ſtiffe-necked, and hardhearted ſinners like to ſpeed, when they ſhall cry, and roar againe? Surely he will laugh at their deſtruction, and mock them when feare and trouble comes upon them. Prov. 1.26. Then ſhall that wrath which they have treaſured up unto p. 248duplicate page p. 249duplicate page p. 250themſelves, come upon them to the uttermoſt.

Woe be unto thee whoſoever thou art that feareſt not the Lord.

Woe bee to thoſe that revell and Jove it, as if they feared neither God nor Devill: as if they regarded neither Heaven nor Hell. The Lord is tempering of ſome bitter potion for them, which one day they ſhall drink down to their eternall woe.

If God humble his dear ones under his hand, he will trample his enemies underneath his feet. If the Iſraelites muſt be baptized in the red ſea, the Egyptians ſhall bee overwhelmed and drowned in it. If Lot muſt loſe all his goods and ſubſtance in Sodome, the Sodomites p. 251ſhall loſe both goods and lives too. If Gods finger lie heavie upon his children here on earth, with the weight of his loines, hee will preſſe downe the wicked into Hell hereafter.

Object. But doe wee not ſee the wicked flouriſh and proſper in their wayes, and enterpriſes?

Anſw. Yes, for I have ſeen the wicked ſtrong and ſpreading himſelfe like a green bay-tree; but his glory laſted not long, hee paſſed away, and loe, hee was gone. Pſal. 37.35, 36.

Object. But are not the wicked honored and advanced?

Anſwer. Yes: but though his excellencie mount up unto the Heaven, and his head reach p. 252up unto the cloudes, yet ſhall hee periſh for ever like his dung, and they which have ſeen him, ſhall ſay, Where is hee? Job. 20.6.7.

Object. But are not the wicked mighty, and of great riches?

Anſw. Yes: yet neither their ſilver, nor their gold ſhall bee able to deliver them in the day of the Lords wrath, Zep. 1.18.

Object. But they are allied unto great perſonages, and have great ones in league and confederacie with them.

Anſw. It may bee ſo, yet, though hand joyne in hand, the wicked ſhall not go unpuniſhed, Pro. 11.21.

Object. But they have deepe reaches, unfathomed plots and projects; they combine p. 253themſelves together, and conſult how to eſcape from the power of evill.

Anſw. And, what of this? though they take counſell together, yet it ſhall be brought to nought, though they pronounce a decree, yet ſhall it not ſtand, Eſay, 9.10. There is no wiſedome, neither underſtanding, nor counſell againſt the Lord, Pro. 21.30.

Thus wee ſee how the ſtayes and props of the wicked are but like reeds, or Aegyptian ſtaves which cannot helpe them. Neither Heaven, nor Earth, can ſave or priviledge thoſe whom the Lord will puniſh. Then there is little cauſe, why wee ſhould grieve at the proſperitie, or impunity of godleſſe perſons: they p. 254are ſorer plagued then the world takes notice of, though no apparant judgement be ſeen upon them. For doth not the Lord give them up to a reprobate mind, even to fill and glut themſelves with ſinne? and can there bee a greater puniſhment, an heavier judgement then this, not to be reſtrained from evill courſes? Deſperate is the caſe of that patient, whom the Phyſician gives over to his own appetite, to eate and drinke what liketh him beſt. When a father begins to caſt off the care of his ſonne, ſuffering him to take his ſwinge, ſink, or ſwim, hee will not look after him: doth it not appeare that he intendeth to diſinherit ſuch a childe? Even ſo (as the water, where p. 255it is ſtilleſt, is deepeſt,Note. and moſt dangerous to drown) when God is moſt ſilent in threatning, and patient in ſparing, there is hee moſt inflamed with anger, and purpoſe of revenge. For the fewer judgements are powred upon the wicked in this life, the more are reſerved for them in the life to come. Therefore, fret not thy ſelfe becauſe of the wicked men, neither bee envious for the evill doers, for they ſhall ſoon be cut down like the graſſe, and ſhall wither as the green hearbe, Pſalm. 37.1, 2. Peruſe the whole Pſalme, and it will teach thee, that how proſperouſly ſoever the wicked do live for a time, yet their happineſſe is but tranſitory, becauſe they are not in the favor of God, for in the end p. 256they ſhall be deſtroyed as his enemies.

Againe, in that the Lord ſaith not, they which I love, ſhall be rebuked and chaſtened, but whom I love, I rebuke, Doct. 2. All our afflictions come from God.I chaſten, wee may in the next place obſerve this doctrine, that, All our trialls, and afflictions, come from the Lord. Of what nature, and condition ſoever the affliction bee wherewith wee are exerciſed, it is Phyſick of the Lords preparing, hee hath his hand in it: and therefore by a kind of proprietie afflictions be termed his judgements. Wee have waited for thee, O Lord, in the way of thy judgements, Eſay, 26.8. And in the next verſ. Thy judgements are in the earth, &c.

That which Naomi ſpake p. 257to the people of Bethlehem, makes much for the proof of the point in hand. Call me not Naomi, but call me Mara, for the Almighty hath given me much bitterneſſe. I went out full, and the Lord hath cauſed mee to return empty: why call ye me Naomi ſeeing the Lord bath humbled mee, and the Almighty hath brought me unto adverſitie. Ruth. 1.20, 21. All her croſſes, and loſſes, of what nature ſoever they were; all her ſorrows and bitterneſſe ſhee fathers upon the Lord. As perſonall ſo nationall evills come from the Lord, as appeareth 2. Cron. 15.6. Nation was deſtroyed of Nation, and citie of citie: For the Lord did trouble them with all adverſitie. To the ſame purpoſe ſpeaketh the Prophet p. 256duplicate page p. 257duplicate page p. 258Iſaiah, Who gave Jacob for a ſpoile, and Iſrael to the robbers? Did not the Lord, becauſe wee have ſinned againſt him. Iſa. 42.24.

Whatſoever the outward means, or inſtruments bee, Gods hand hath a principall ſtrok in all thoſe afflictions which befall either the church in general, or any particular member thereof, whether it bee peſtilence, or ſword, or famine, or captivity. It is not the heedleſneſſe and wilfulneſſe of people which will adventure into places infected, or upon goods that are contagious, which beginneth, or continueth the plague amongſt us. It is not alone the malice and cruelty of the enemie, which bringeth the ſword, or cauſeth any to p. 259fall by it. It is not unſeaſonable winter, or ſummer, which cauſeth and bringeth the famine amongſt us: theſe are but ſecondary cauſes, the prime and ſupream cauſe is, that all diſpoſing wiſedome, and providence of God, which cauſeth and ordereth both the one and the other. Such as hee hath appointed to death, ſhall go unto death; and ſuch as are for the ſword, to the ſword; and ſuch as are for the famine, to the famine; and ſuch as are for captivitie, to the captivitie. Jerem. 15.2. So likewiſe for particular judgments, whether in our body, or eſtate, all commeth from the Lord. Who hath made the dumb, or the deafe, or the blind? have not I, ſaith the Lord? Exod. 4.11.

From whom come conſumptions, p. 260burning agues, & other bodily diſeaſes? Doth not the Lord apoint them? Lev. 26.16. Hence the Church profeſſeth, Hoſ. 6.1. The Lord hath ſpoiled us, and hee will heale us; he hath wounded us, & he will bind us up. If wee peruſe that bedroul of curſes, Devt. 28. It will appeare, that neither povertie, ſickneſſe, nor any croſſe, or loſſe doth befall us, but that which God doth ſend us. Is there any evill in the citie, and I have not done it? Amos 3.6. I the Lord do all theſe things, Eſay, 45.7. Here I might quickly lead you into a Labyrinth, by propounding ambiguous and unneceſſary queſtions, how farre God hath his hand in every evill; but ſuch queſtions will breed ſtrife, rather than godly edifying, p. 2611. Tim. 1.4. Know therefore, that ſomething the Lord effects in, and by himſelfe, without the helpe, or aſſiſtance of inferior cauſes: ſuch are the workes of creation and ſome miracles. Some things the Lord cauſeth to be effected by means, as caſtigations and deliverances. And ſome things the Lord ſuffers to be done by his permiſſive will, yet ſo as (if hee pleaſed) he could eaſily prevent and hinder, or alter the doing of them; thus the Lord may be ſaid to have a finger in every ſinne, not as it is a breach of his revealed will, but that it may be an occaſion of the manifeſtation of his power, and juſtice in puniſhing and revenging of it. Theſe truths the heathen which either p. 262knew not God, or elſe did not glorifie him as God, were utterly ignorant of, and therefore turned the glory of the incorruptible God, into the ſimilitude of the image of a corruptible man, and of birds, and foure footed beaſts, and of creeping things, Rom. 1.23. And hence it came to paſſe that they forged unto themſelves ſo many Gods: one of the ſunne; another of the moone; one of the ſea, another of the windes, &c. By whoſe wiſedome, providence and power (as they conceived) the whole world, with all occaſions and occurences therein were ordered and ſwayed. Whereas there is but one only true God, Who by wiſedome hath laid the foundation of the earth, and hath ſtabliſhed the heavens p. 263through underſtanding; by his knowledge the depths are broken up, and the clouds drop down the dew. Prov. 3.19, 20. See Jerem. 10.12.13. of him, and by him, and for him are all things. Rom. 11.36. The Pelagians of olde were much puzled about the divine Providence, thinking it an unſeemly thing to make God the author of an evill; and therefore affirmed that there were two gods. The one was the Father of mercies, and author of all good that doth betyde man. The other was an evill god, the enemie of mankind, the actor of ſuch evills as do befall man. But wee acknowledge onelyonly one God: the wiſe and juſt diſpenſer of good and evill: for out of the mouth of the moſt High proceedeth both evill and p. 264good, Lam. 3.38. Plato, and other Heathens would ſay, That God was the cauſe of all good things in Nature; beleeving and acknowledging a Divine Providence in proſperity; but when adverſity, came, they were of another minde. It is reported of Cato, that hee ſtoutly held and defended a Divine Providence all the while that Pompey proſpered, and the citie flouriſhed: but when he did ſee Pompey to bee overthrown by Caeſar in ſo juſt a cauſe, when hee beheld the body of Pompey caſt upon the ſhoare, without any honor of buriall, and himſelfe expoſed to danger by Caeſars army: hee then changed his opinion, denying that there was any Divine Providence, but that all p. 265things fell out by chance.

It were well with many Chriſtians (which know, or at leaſt ſhould know more of Gods minde then Coto knew) if they were not ſomtimes ſicke of Cato his diſeaſe; for they can truſt God, and acknowledge… his Providence, all the while they live at eaſe, and in proſperitie; but let the Lord change their eſtate, and then they change their minde, or an the leaſt they begin to demurre about the truth of this doctrine.

Object. But how can it be ſaid, That God ordereth and diſpoſeth of all afflictions, when there be many euils which wee bring upon our ſelves, and may thank our ſelves for? as appeareth in divers places of Scripture, Haſt p. 266thou not procured this unto thy ſelfe, in that thou haſt forſaken the Lord thy God? Jerem. 2.17. Againe it is ſaid, Hoſ. 13.9. O Iſrael, thou haſt deſtroyed thy ſelfe. And ordinary experience tells us how many miſchiefes many bring upon themſelves through ſurfets, ryot, &c.

Anſw. Wee procure unto our ſelves (by reaſon of our ſins) whatſoever evills do befall us. Beſides God by withdrawing or with-holding of his grace, gives us over to our own luſts or Satan… tenta…ions, and ſo makes us his inſtruments to worke our ſelves that miſchiefe, or to bring upon our own paies thoſe evills hee intended ſhould befall us.

Therefore it is undoubted truth, that God p. 267hath his hand in our afflictions, and it may bee confirmed by theſe reaſons.

Reaſon. 1 God filleth both heaven and earth.Firſt, in regard of the infiniteneſſe of his being, filling both Heaven and Earth with his preſence. Am I a God at hand, ſaith the Lord, and not a God afarre off? Can any hide himſelfe in ſecret places, that I ſhall not ſee him, ſaith the Lord? Doe not I fill Heaven and Earth. Jerem. 23.23, 24. Whither ſhall we goe from his ſpirit? or whither ſhall wee flee from his preſence? Pſal. 139.7. If wee be in hell, there ſhall the Lords hand take us, yea, though wee more hid in the bottome of the ſea, the Lord can thence command the ſerpent to bite us, Amos 9.2, 3. So that the Lord is every where. The p. 268Heaven, and the Heaven of Heavens is not able to containe him: 1. King. 8.27. Hee is above us, beneath us, he is before us, and behind us; he is without us, and within us; hee is not only all eye to obſerve all, for his eyes behold all nations, Pſal. 66.7. But he is alſo all hand to order and diſpoſe of all particulars. If any thing were out of Gods reach, or did fall out beyond his preſence and privity, then were not the Lord infinite, and then were he not God. But the Lord being every where, and filling every place, muſt needs have the ordering and diſpoſing of all things which are done in Heaven, or in the earth; for as it pleaſeth the Lord, ſo all things come to paſſe.

p. 269Reaſon. 2 Againe, it muſt needs be,God worketh all things as he will.that the Lords hand ſhould bee in every affliction, which befalls us, becauſe, Hee worketh all things after the counſell of his will, Ephe. 1.11. Man may deviſe and plot what he pleaſe: hee may take others into confederacie with him, but the Lord laughes them to ſcorne, Pſal. 37.13. Their counſell ſhall bee brought to nought, their decree ſhall not ſtand. Eſay. 8.10. But the counſell of the Lord ſhall ſtand, and the thoughts of his heart throughout all ages, Pſal. 33.11. So Eſay. 46.10. My counſell ſhall ſtand, and I will do whatſoever I will. If the Lord hath a will to any thing, that thing muſt needs follow: for his willing of it, is the doing of it, I have purpoſed it, and I will do it, Eſay p. 27046.11. Therefore they blaſphem the omnipotencie, and power of God, who ſay, That Gods will attendeth and follows mans; and worketh in many things, as our will inclineth: which is to ſet the cart before the horſe; to make the ſupreme governeſſe come after the handmaid.

Object. But doth it not pleaſe the Lord to afford ſo much libertie to his creature, that ſome thing may bee done as wee will, and beſt liketh us?

Anſw. The Scripture doth no where tell us, that God doth at any time ſuſpend his omnipotencie, and purpoſe ſo farre, as to put the ſtaffe, at any time out of his owne hand; that man may will any thing againſt or without p. 271the will of God. Wee may not ſay, wee will go to the next towne, But if God will, Jam. 4.15.

The heart of man purpoſeth a way, but the Lord directeth his ſteps, Prov. 16.9.

Howſoever the wicked may bandy themſelves againſt the Lord & his anointed, they can do no more, nor other, but whatſoever his hand, and counſell hath appointed to bee done, Act. 4.28.

Reaſon 3 All creatures are ſubject unto the Lord.Thrdly, becauſe all the creatures both of Heaven and Earth, and under the Earth, are ready preſt as ſo many ſervants, and ſouldiers to be ſent forth, and commanded at the will of God, their Soveraigne Lord and chieftaine. If the Lord will lead any of his hoſts againſt Pharoah p. 272and his people, for the reſcue and deliverance of Iſrael his choſen, they ſhall march in battell aray, and they ſhall follow in ten ſeverall troups, and at the heeles of one another. The leaſt, the meaneſt, and the vileſt of theſe hoſts, though of Lice, or Graſhoppers, under the conduct of the Lord, ſhall be able to make head againſt this great Monarch Pharoah: and bring down the ſpirit, and ſtomack of this proud King, who a little before asked, Who is the Lord, that I ſhould heare his voice, and let Iſrael go? I know not the Lord, neither will I let Iſrael go, Exodus 5.2.

All which conſidered, namely, That the Lord is every where, fulfilling all p. 273places; and that all things are effected as hee will: and that all creatures are at his bay, wee may ſafely conclude, That no affliction can befall us, but that which the Lord appointeth unto us, as 1. Theſ. 3.3. No man ſhould bee moved with afflictions: for ye your ſelves know that wee are appointed thereunto.

Vſe. 1 Away with Fortune and luck.Is it ſo, that all our afflictions come from God? Away then with that heatheniſh conceit, or dreame of Fortune, Luck, or Chance; words too frequent in the mouths of Chriſtians. If any thing befall our neighbor better then ordinary, and beyond our expectation, wee are ready to congratulate his good fortune,

If any thing ſucceeed evill, p. 274contrary to his deſire, or if any affliction doth befall him, wee are ready to bemone or condole his ill luck, and his bad chance. Would you know from whence Fortune did firſt ſpring? One tells us from nature.foreign. I rather think from ignorance of nature. Nature is nothing elſe but that order and courſe which the Lord hath ſet and eſtabliſhed in all his creatures. Why doth bread ſtrengthen us rather then ſtones? You will ſay it is the nature of bread, to nouriſh and ſtrengthen us; and why ſo? even becauſe God hath ſaid it, and appointed it to be ſo. This order and courſe of nature the Heathen being ignorant of, as alſo of the Divine Providence guiding and diſpoſing of all particulars, p. 275they aſcribed the event of things to a power of their own deviſing, which they called Fortune. Now for Chriſtians, who have the light of truth ſo clearely ſhining amongſt us, that wee ſhould take up the language, and termes of blind Pagans; what a ſhame is it to our profeſſion, and reproach to our God?

Object. But doth not the Scripture ſpeake of chance, Luk. 10.31. By chance there came down a certaine Prieſt that ſame way.

Anſwer. In regard of God, there is no chance, although things may be ſaid to bee caſuall in reſpect of our ignorance, who know not the cauſes of many things, which fall out many times ſuddenly, and beyond our expectation; p. 274duplicate page p. 275duplicate page p. 276but all things paſt, preſent and future are preſent with the Lord. And that all things in appearance caſuall are ordered and governed by God, may be gathered by that Viſion of Ezechiel, 1.18. Who beheld all things in the World, in appearance to runne upon wheeles, the ring of which wheeles hee obſerved to bee full of eyes: implying hereby the univerſall and intentive Providence of the Lord, overſeeing all things.

Neither may wee aſcribe any thing to that unluckie, and (as many call it) unfortunate or fortunate Planet, under which any may be ſaid to be borne, as the ſtarre-gazer doth fondly hold, and maintaine; or that p. 277ſome dayes be good, and ſome bad, is a heatheniſh conceit. For the Lord God Almightie, that Moſt High and Incomprehenſible JEHOVAH, that Everlaſting Alpha and Omega, He that was, that is, and is to come, He is the former, framer and governor of all things; Who made Arcturus, Orion, and Pleiades, thoſe famous ſtarres, and placed them in the firmament of heaven? Who limited the North, and South climats? Hath not the Lord formed them, and doth not He governe them? Hath not He appointed them their ſeverall ſpheares, and motions? Have they not their influences from him? and doth not He withdraw from them at His pleaſure? Do they not remaine, and continue as p. 278ſervants for the behoof of man: as other creatures do? and are not as gods, or governors of mans nature: neither can they diſpoſe of our inclinations, conſtitutions, and affections, or make us happy, or unhappy at their pleaſure; but are ruled and commanded by God, to ſtand or move at His will and pleaſure: Did not the Sunne ſtand ſtill in Gibeon, and the Moone in the valley of Ajalou a whole day. Joſh. 10.12. By which, and many other places it is evident, that Sun and Moon, and ſo all other creatures are ſubject to the will of the ſuperior Governor, who needeth not the helpe of ſuch weake inſtruments to draw out, or to ſhorten the life, and wellfare, the happineſſe, or the p. 279miſerie of man; to make our portion the more fat or lean, to further or hinder us, either in our ſpirituall, or bodily welfare. Thinke not therefore that either thy good, or bad ſucceſſe in thy proceedings, the proſperous or adverſe iſſues of thine indeavors, thy riches, or thy povertie proceedeth from the influence, domination, or power of the creatures, but that all are ordered, and diſpoſed of by a higher cauſe, the wiſe, and righteous Providence of Almighty God.

Let us not therefore ſo much as name Fortune, ſeeing all things in the World (though many of them ſeem caſuall and contingent to our weake and ſhallow apprehenſion) are notwithſtanding p. 280regulated by Divine Providence. Some will ſay that Jonah being caſt into the ſea, had good fortune, that a fiſh ſhould be ready at hand to ſwallow him up, and ſo carry him a ſhore againe: but this fortune was no other then Gods providence, For the Lord had prepared a great fiſh to ſwallow up Jonah 1.17.

The ſelling of Joſeph unto the Iſhmaelitiſh Merchants, in appearance ſeemeth to be no other then the cruell act of his unnaturall brethren, diſputing and debating with themſelves, what they were beſt to do with him: Yet Joſeph telleth his brethren, You ſent me not hither, but God, Gene. 45.8. Can any thing appeare more caſuall then the drawing of a p. 281lot? yet it is the Lord that directeth my hand to this lot rather then unto another. The lot is caſt into the lap, but the whole diſpoſing thereof is of the Lord, Prov. 16.33.

Gods Providence extendeth it ſelfe, even to the ſmalleſt things, the falling of every ſparrow on the ground, Matt. 10.29. The numbring of the haires of oun heads, the feeding of the birds of the ayre; and what not?

Hold wee it therefore as an undoubted truth, that there is no fortune: and that nothing comes to paſſe without the decree of God: no, not any of our afflictions, nor any judgements, which at any time befall any wicked perſon. When the Drunkard p. 282hath beſotted himſelfe with exceſſive drinking, and even transformed himſelfe into a ſwine, he takes his horſe, homeward goes the beaſt, but the man (more ſenceleſſe then the beaſt) is carried he knowes not whither; down at laſt hee tumbles from his horſe, and breaks his neck: or being on foot, falls into the ditch, and there is drowned; you will ſay, This man hath hard fortune. And ſo when two roaring ruffians, ſhall fall to word it upon ſome indignitie or wrong received, or conceived: and from words proceed either to blows or ſtabbing each other: their companions will ſay, the wounded party had a hard miſchance befalne him, verie ill lucke. No, no; theſe p. 283had the juſt and righteous hand of God againſt them, the Lord in juſtice and wrath appointing theſe heavie judgments unto them. Hence it is that Jude ſpeaketh of ſome, which were before of old ordained to this condemnation, Jude, foreign.4. The word ordained is very emphatical in the originall, and ſignifies as much as if they were inrolled or ſet down upon record, or regiſtred, and ſet down by the hand-writing of God to this condemnation. Fortune befits the mouth of a heathen, but Gods Providence the heart and tongue of a Chriſtian.

Vſe. 2 God diſpoſeth of all tempeſts.Againe, this doctrine meets with another error too rife, and ranck amongſt us. In the time of any great tempeſts, eſpecially if they bee p. 284ſuch as cauſe any ſpoile, or havock at ſea, or upon land; by and by, many mouths are opened, and this they ſuppoſe to bee the work of ſome conjurer. As if the Lord (as Eliah ironically ſaid to the Prieſts of Baal, of their god) were all this while aſleep, or ſate ſtill, and did nothing. If there bee any great winde blowing hard at ſea, The Lord ſends that great winde into the ſea, and he raiſeth every mighty tempeſt, Jonah, 1.4. If there be any winds or ſtormes upon rhe land, the Lord raiſeth them: For the Lord hath his way in the whirlewind and in the ſtorme, Nah. 1.3.

God alone is the Lord both of ſea and land, and by his over-ruling hand, and power he ordereth and diſpoſeth p. 285of all particulars, whither in the ſeas, or upon the earth. For he commandeth and raiſeth the ſtormie winde, and it lifteth up the waves thereof. Pſal. 107.25. They cry unto the Lord in their trouble, and then he bringeth them out of their diſtreſſe. But how doth he this? It follows in the 29. verſ. He turneth the ſtorme to calme, ſo that the waves thereof are ſtill, for he ruleth the raging of the ſeas. Pſal. 89.9. So that if there be ſtorme or tempeſt) it is evident God cauſeth and ceaſeth all.

Object. But is there not conjuring ſometimes?

Anſw. Very like there is; for men and devils do many times compact, and joyn together, for the doing of ſome miſchiefe. But are not men p. 286and devils under the rule and command of the Almighty? It is true, that the devill hath a large walke, even the whole earth, which he compaſſeth, Job 2.2. Yet hath he his bounds and limits ſet him, which he cannot exceed. Although he be full of malice, and ſpight, and takes pleaſure in doing evill, and working of miſchiefe: and therefore hee is called the evill ſpirit, Act. 19.16. Yet can he not hurt ſo much as one ſwine, untill the Lord give him commiſſion, Mat. 8.31. Hee and his wicked inſtruments may vaunt it, as Pilate did, Have I not power &c. but wee may ſay of them, as Chriſt anſwered Pilate. Thou couldeſt have no power againſt me, except it were given thee from above. John. 19.11. p. 287Conſider what Satan ſaid to the Lord, Iob. 2.5. Stretch now out thine hand, and touch his bones, and his fleſh: by which words it is evident, that whatſoever power, and libertie Satan had over Iob, was no other then Gods hand.

Vſe. 3 Patient in afflictions.Is it ſo, that God hath his hand in all our afflictions? let us then be patient in time of affliction, becauſe wee are then under Gods hand, who intendeth not our hurt but our good in afflicting us. Hee that hath any dangerous wound, or ſore upon him, will patiently endure the ſurgeon to cut and ſearch his wound unto the quick: though ſtrong eating plaiſters or powders, or any ſharpe corraſives he applied, he beares it out with a manlike p. 288courage, becauſe hee beleeveth that otherwiſe hee cannot be cured. Though it be more then ordinary torment to be cut, for the taking out of the ſtone, yet a man will ſuffer himſelfe to be bound hand and foot: the ſearching inſtrument to bee put into his body, that ſo he may prolong his life. Shall theſe exquiſite paines, and grievous tortures, which man doth oft put us unto, be indured of us for the good and welfare of our bodies: and ſhall wee not as willingly and patiently lie under the hand of God, and beare that affliction which he layes upon us, for the good of our ſouls? Bee wee therefore patient, firſt in reſpect of God, and ſecondly in reſpect of any of thoſe inſtrument… to p. 289which God ſhall uſe in afflicting us.

We muſt be patient in all our afflictions; firſt, becauſe they be meſſengers ſent unto us from God our Father, our pittifull Father. Shall I not drinke of that cup which my Father hath given me, John 18.11. We have had the Fathers of our bodies, which corrected us, and wee gave them reverence: ſhould wee not much rather bee in ſubjection unto the father of ſpirits, that wee may live, Heb. 12.9. Do wee not daily pray, that the will of our father might be done? then bee we patient in our afflictions, becauſe it is our fathers will, by theſe to exerciſe us. This was the ground of Davids patience, Pſalm. 39.9. I was dumb, and have not opened p. 290my mouth, becauſe thou diddeſt it. It was dreadfull newes, which Samuel told Eli, How that the Lord would viſit his houſe for ever for the iniquity of his ſonnes, and he ſtaied them not: now therefore the iniquitie of Elies houſe ſhall not bee purged with ſacrifice nor offring for ever, 1. Sam. 3.13, 14. At the hearing whereof, Eli anſwers verſe 18. It is the Lord, let him doe what ſeemeth him good Oh admirable patience and obedience! well beſeeming the antient judge, and aged preſident of Shiloh, who had ſacrificed his heart to that God, whoſe juſtice had refuſed to expiat his ſinne by ſacrifice. Although Eli ſhewed himſelfe to be an ill father unto his ſonnes▪ yet he proves a dutifull and obedient p. 291ſonne to God, being willing to kiſſe the rod he ſhall ſmart withall. It is the Lord, whom I have alwaies found moſt holy and juſt and gracious, and he cannot but be himſelfe; let him doe what ſeemeth him good; for, whatſoever ſeemeth good to him muſt needs be good, howſoever it ſeemeth to me. Thus patiently did Eli expoſe himſelfe to Gods afflicting hand, and kneels to him that ſeverely ſcourgeth him: So good king Hezekiah, Eſay 38.15. What ſhall I ſay? for he hath ſaid it unto me, and he hath done it.

Againe, wee ſhould be patient in our afflictions, becauſe they come from the hand of a pitifull father. In bodily deſeaſes, wee are the more content to endure p. 292that paine, which our Surgeon ſhall put us unto, if we beleeve and know him to be a pittiful and tender hearted man. How much more ought we to be patient under the hand of our heavenly Father: for the Lord is very pittifull and mercifull, or of tender mercy; as the new tranſlation hath it, Jam. 5.11. The Prophet David having abundantly made experience of the Lords goodneſſe, tels us in very many places; that the Lord is a pittifull God, ſlow to anger and great in kindneſſe and truth, Pſalm 86.15. And Pſalm 131.4. The Lord is mercifull and full of compaſſion. So full that howſoever for a moment he may hide away his face from us in a little wrath, yet with everlaſting mercy he p. 293will have compaſſion upon us, Eſay, 54.8. Hence it is that ſpeaking of his people it is ſaid, Eſay 63.9. In all their affliction he was afflicted; in his love and in his pitty he redeemed them.

Object. Here ſome will bee ready to object, If God be ſo pittifull, and takes no pleaſure in afflicting us, how is it that many of his deare children groane under many long and tedious, ſharp and biting afflictions?

Anſw. The Lord hath many ends in dealing thus with his children. Firſt, becauſe they have been a long time delighted with ſome ſinne, which through cuſtome is become as it were naturall; and being ſo, will not eaſily, will not quickly be purged out of them. That which is gotten p. 294to the bone, will not eaſily be had out of the fleſh. Hard knubbs and knurles, muſt have great and long wedges driven in to them, many hard and great ſtroaks given them before they will yeeld.

Many hard and ſtony hearts will not be broken with little and ſhort afflictions; ſome kinde of mettles muſt be kept a great while longer in the furnace then others, or elſe they will never be diſſolved, even ſo it fareth with ſome natures; little and ſhort afflictions work not upon them, no whit at all molifie nor ſoften their hard and ſtony hearts; therfore the Lord is forced to keep them down the longer. Many men, when any trouble befals them, think to outgrowe p. 295it, or to beare it off by head and ſhoulders, and to make as good a ſhift as they can, never looking up to God whom they have offended and provoked by their ſinnes: but let theſe know that God will bow them, or elſe he will breake them. The Lord is the Lord of hoſts, he can ſend croſſes thick and three-fold upon us to abate our lofty and proud ſpirits, to break our rocky and ſtony hearts. Gods wrath is anſwerable to his power, as this is infinite, ſo he can make the other inſupportable. Many are ſtiffe and ſtubborn, as the Lord complaines, They obeyed not, neither inclined their eares, but made their necks ſtiffe, and would not heare, nor receive correction, Ier. 17.23. Little p. 296and ſhort afflictions will not ſerve to reclaime ſuch as theſe are; therefore the Lord keeps them longer under his hand.

Againe, the Lord doth thus deale with many of his children to work their hearts to a greater diſlike of their ſinne as that which hath brought upon them all thoſe troubles which now lye upon them; therfore in the time of our affliction we ſhould fall upon our ſinne, upbraiding it, and charging it with all our croſſes. Ah thou vile and loathſom ſinne, I may thank thee for this expence, for this reproach and ſhame; Ah curſed ſin, how haſt thou heretofore domaniered over me? Thou haſt hitherto been too ſtrong for me, but God by this affliction p. 297(I trowe) will tame and hamper thee. Is this the fruit I reape by entertaining thee? Oh curſed be the time that ever I knew thee, that ever I was ruled by thee. The more grievous our affliction is, the greater hatred we ſhould beare our ſinnes, the cauſes of them; and the more fearfull ſhould we be for time to come of medling any more with them. We ſay, The burnt child dreads the fire. Ephraim had been a long time polluted with idolatry: The Lord ſtops her way with thorns, and makes a wall, that ſhe may not finde her pathes, Hoſ. 2.6. exerciſeth her with long affliction, untill ſhee come to ſay, What have I any more to do with Idols, Hoſ. 14.9. If I muſt buy my ſinne at ſo deare a p. 298rate; if thus long I muſt be afflicted for my ſinne; away with all, I will no more of it.

Theirdly, the Lord doth oft-times keepe the rod long upon his children for their greater and deeper humiliation.

Great ſinnes, muſt bee greatly repented of. Great tranſgreſſions require great and long humiliation. Davids ſinnes of adultry and murder, killing the husband with the ſword, that he might injoy his wife, were great ſinnes, and thoſe which cauſed the enemies of the Lord to blaſpheme: therefore the Lord threatned him with long affliction, The ſword ſhall never depart from thine houſe. 2. Sa. 12.10. Neither will the Lord give us over, or p. 299ceaſe to afflict us one way, or other, untill hee hath brought us upō our knees, broken our hard hearts, and ſufficiently humbled us under his hand. For if we walk ſtubbornly againſt him he will walke ſtubbornly againſt us: then their uncircumciſed heart ſhall be humbled, and they ſhall willingly beare the puniſhment of their iniquity, Lev. 26.41. Remembering mine affliction, and my mourning, the wormwood and the gall, my ſoule hath them in remembrance, and is humbled in mee, Lament. 3.19, 20.

Fourthly, the Lord by continuing his hand of affliction long upon his children doth hereby make known the ſtrength of his Grace, which is ſufficient to ſupport his children under long and tedious p. 300afflictions, A wiſe builder will lay the heavieſt burden upon that peece of timber which is moſt heart, and moſt able to beare it: Greateſt peeces are put to greateſt ſtreſſe, becauſe little peeces would warpe and yeeld, if not break aſunder. Even ſo, where there is moſt ſtrength of Grace, there the Lord oft times laies on the greateſt load of affliction; which, as it makes for the praiſe and glory of his Grace ſo doth it ſerve much for example unto all that are neer unto them; that they may live by faith, and hope that (if ever they come into the like trial) the Lord, as he is able to ſupport and ſtrengthen them, ſo he will doe it, and graciouſly ſtand by them even in long and ſharpe afflictions, p. 301as he hath upheld others in the like caſe.

Fiftly and laſtly, the Lord doth this, that ſo he may afterward repleniſh the hearts of his children with aboundance of inward and ſpiritual joy. After they have taſted of more gall then others, they ſhall eate of more hony then others. Heavines hath ſome long time ſojourned in their hearts; but joy and gladneſſe followeth after to inhabit in them for ever. The ſpirit of the Lord is upon mee (ſaith Eſay) to comfort all that mourne, appoint unto them that mourne in Sion, and to give unto them beauty for aſhes, the garment of gladnes for the ſpirit of heavineſſe that they may bee called trees of righteouſneſſe, the planting of the Lord; that he might p. 302be glorified, Eſay, 61.2, 3. Yee ſhall ſorrow (ſaith Chriſt) but your ſarrow ſhall be turned into joy, Iohn 16.20. If thy ſorrows and afflictions have been longer then ordinary, they ſhal make way for more then ordinary joy, and thankfulnes for iſſue and deliverance; according to that which the Church uttered, Lam. 3.21, 22. I conſider this in mine heart, therefore have I hope. It is the Lords mercy that we are not conſumed, becauſe his compaſſions faile not. Have wee not then good cauſe to bee patient in afflictions although they bee ſharp and tedious, ſeeing they proceed from the hand of our pitifull and mercifull father?

To helpe forward and further your patience do but p. 303conſider of theſe 4. things.

Firſt,1 Helps to the patient bearing of affliction. how exceedingly we have a long time provoked the Lord by our ſinnes, amongſt which our unbeliefe is that which hath moſt offended him. If the Lord ſhould deale unto us our weight and meaſure: that is, puniſh us according to our deſerts, what would become of us? If the Lord ſhould diſpute with us, wee could not anſwer him one thing of a thouſand, When hee viſiteth, what ſhall I anſwer him, ſaid Iob, 31.14. Whereupon David ſaith, Pſalm. 130.3. If thou, Lord, ſhouldeſt marke iniquities: O Lord, who ſhall ſtand?

The leaſt ſinne wee commit, makes us liable to the vengeance of eternall torments. How grear a meaſure p. 304of puniſhment do wee then deſerve, for our many, for our grievous ſinnes? our ſinnes being like unto the ſand by the ſea ſhore which is innumerable. What ever our afflictions are, or may be, they come ſhort of our ſinnes; they fall ſhort of that which wee have deſerved: and that which the Lord may juſtly (without any wrong to us) lay upon us. Amongſt many other, one maine cauſe why we are ſo troubled and vexed with affliction is, becauſe we are ſo little galled with our ſinnes; a true ſenſe of theſe would make our afflictions to be more eaſie, and us leſſe ſenſible of them then many times we are. Do we not ſee it by experience that when the ſtone and the gout, or ſome other bodily p. 305malady meet together, the paine of the ſtone being the more grievous, alaies, if not takes away, the ſenſe & pain of the gout; even ſo would it be here, when ſinne and affliction are both upon us at once, the conſideration of our ſinnes (deſerving farre greater puniſhment then we beare) ſhould ſo grieve us, that the puniſhment it ſelfe ſhould not move us, much leſſe ſtirre us up to impatience. Is there not then great cauſe that we ſhould willingly and patiently bear Gods chaſtiſements? as the Church reſolved, Mica. 7.9. I will beare the wrath of the Lord, becauſe I have ſinned againſt him. And confeſſe with the good theef in the Goſpell, We indeed are juſtly here, for we receive the due reward p. 306of our deeds, Luke 23.41 And thus did that Emperor Mauritius, who beholding his wife and children murthered before his face, cried out. juſt art thou o Lord, and juſt are thy judgements. And thus David confeſſed, I know O Lord that thy judgements are right, and that thou haſt afflicted me juſtly, Pſ. 119.75.

Secondly, compare thine afflictions with the ſufferings of many of the Lords Worthies, and thou haſt great cauſe to be patient. Looke but into the 11. Chap. to the Heb. ver. 35, 36, 37. and tell mee if thine afflictions be anſwerable, or ſutable to their fiery trials. Looke into the ſufferings of Chriſt. Conſider him, that indured ſuch ſpeaking againſt of ſinners, leſt you ſhould be wearied and faint in p. 307your mindes: ye have not yet reſiſted unto blood, Heb. 12.3, 4. If the Lord deal ſo ſharply with many of his deare children, and with thee ſo mildly, ſo gently, wonder at Gods clemency and lenity; lay thy hand upon thy mouth, and bee patient.

Thirdly, conſider how ſhort thine affliction will bee in compariſon of that eternall torment, the Lord might lay upon thee. our afflictions are but light and moment any, as Paul calls them, 2. Cor. 4.17. The Lord himſelfe ſaith, Eſay 54.8. For a moment, in mine anger, I hid my face from thee for a little ſeaſon, but with everlaſting love have I had compaſſion on thee. Who would not bee content with a courſe of phyſick, for a few daies, though p. 308the phyſick be untoothſome, and very bitter, in hope of health for ever after? What if thou haſt indured months of ſorrow, and painfull nights have beene appointed unto thee? as they were to Job, 7.3. What are they in compariſon of thoſe eternall torments the Lord might throw thee into, in which there will be no eaſe, out of which there ſhall be no releaſe?

A great cauſe of impatience and ſtorming at afflictions, is the ignorance of our ſelves, and of the deſert of our ſinnes, which if we knew aright, we would confeſſe with Ezra, let our miſeries and troubles be what they will, that the Lord hath puniſhed us leſſe then our iniquities have deſerved, Ezra p. 3099.13. I will beare the wrath of the Lord, ſaith the Church, Mic. 7.9. I will not repine at his dealing with me; I wil not open my mouth by way of complaint or murmuring; but from what doth this holy reſolution and patience proceed? It followeth in the ſame verſe, becauſe I have ſinned againſt him. I have carried my ſelfe proudly, ſtoutly and rebelliouſly againſt him; I have provoked the eyes of his glory, I have many waies, many times broken his holy lawes, I have deſerved farre more farre greater judgements then he hath laid upon me, it is his mercy that I am not confounded, that I am of this ſide hell.

Fourthly and laſtly, the conſideration of the bleſſed p. 310end that God for the moſt part makes of the afflictions of his ſervants, will further our patience. After they have endured any great fight in affliction, he doth uſually beſtow ſome ſpeciall favor or other upon them, yea proportionable to the meaſure of the affliction hath the recompence and the bleſſing been; ſuch as have had the bittereſt croſſes, have received the ſweeteſt comforts, Ye have heard of the patience of Job, and what end the Lord made Jam. 5.11. What this end was is recorded Iob. 42. where it is ſaid that the Lord turned a way the captivitie of Iob; and gave him twice as much as he had before. So the Lord bleſſed the laſt daies of Iob more then the firſt Iob 42.12. This p. 311hope of future mercy kept David from fainting in his affliction. Pſal. 71.20, 21. Thou haſt ſhewed we great troubles and adverſities, but thou wilt return and revive me, and wilt come againe and take me from the depth of the earth. Thou wilt increaſe mine honnor and receive and comfort me: if not with temporall, aſſuredly with ſpirituall comfort here, for they bring forth the quiet fruit of righteouſneſſe unto them, that are thereby exerciſed Heb. 12.11.

They are occaſions (as hath been formerly proved) of purging our corruption, and bringing of us neerer God, and into more conformity with Chriſt: and ſhould not this comfort us?

Beſides they make way p. 312for glory, and endleſſe comfort, They that ſow in teares ſhall reape in ioy, Pſalm. 126.5. Afflictions cauſe unto us a farre more excellent and eternall weight of glory, 2. Cor. 4.17.

Art thou in any affliction? thou art but under a ſhort cloud, it will quickly blow over, and thou ſhalt have a faire ſeaſon, a moſt comfortable, and glorious ſun-ſhine, when all teares ſhall be wiped away from thine eyes, Rev. 7.17. After two dayes hee will revive us, and in the third day he will raiſe us up, and wee ſhall live in his ſight, Hoſ. 6.2. Art thou in affliction? be patient, the third day is comming, wherein the Lord will deliver thee.

There muſt be a time for thee to ſow thy prayers in, p. 313and a time for thee to water them with the teares of true repentance, and then preſently comes the joyfull harveſt, in due ſeaſon thou ſhalt reape, if thou thou bee patient, if thou faint not, Gal. 6.10. What made Steven in his martyrdome to bee ſo patient and chearefull, but the ſight of Heaven? What was it that carried thoſe bleſſed Martyrs ſo joyfully thorow flames of fire, but hope of glory? After their ſharp break-faſt, they were aſſured of a ſweet and Royall ſupper.

Againe,Our enemies are but the Lords rods to whip us. wee are to be patient, in reſpect of our enemies, whom the Lord is pleaſed to uſe as his inſtruments, to afflict and ſcourge us. Whoſoever they bee that trouble us, they are but the Lords inſtruments, p. 314whom he ſets on work for the execution of his will and purpoſe. If we conſider Jobs afflictions, wee ſhal find three Agents in them, God; Satan, and the Sabeans: and all theſe three had their ſeverall end in afflicting holy Job. The Devill ſtirres up the Sabeans, and God permits both. The Sabeans ſpoile Job of his ſubſtance that ſo they might inrich themſelves. The Devill ſets upon Job to provoke him to impatience, and to ſtirre him up to blaſpheme the Lord. And God permits all; firſt, for the puniſhment of the Sabeans, wronging, and robbing his ſervants; ſecondly, to prove the devill a malicious lier; thirdly, to juſtifie the innocency and patience of p. 315his ſervant Job; and laſt of all, to crown his patience, and conſtancy with greater honor and glory, both in this life and in the world to come. But of all theſe three Agents, whoſe hand was Jobs eye upon? did he curſe the Sabeans? did he raile upon the Devill? no ſuch matter. As the by-word is, he ſet the ſaddle upon the right horſe. Hee lookes up to the hand of God. The Lord hath given, and the Lord hath taken it: bleſſed by the name of the Lord, Job 1.21.

So in that moſt bloody and nefarious fact which ever was under the ſunne commited, I meane the murthering of the Lord of life & glory? there cōcurred, the Jewes malice, Judas p. 316his treaſon, and Pilate in his injuſtice. And yet all theſe were ordered by a ſuperior power, the Lord uſing theſe as his inſtruments for the execution of his purpoſe, Acts 4. To do whatſoever thine hand, & thy counſell had determined before to bee done. Now then if the Lord intendeth to afflict thee, who ſhall let him from uſing what inſtruments hee pleaſeth? Looke not then upon ſecondary cauſes, leſt thou ſwell againſt them, and grow impatient. Look up to the hand of God, that thou maiſt be quiet, whatſoever, or whoſoever the inſtruments be.

As David asked the woman of Tekoa, Is not the hand of Joab, in all this? 2. Sam. 14.19. So bee thou aſſured the hand of the Lord p. 317is in all thine afflictions. And yet alas, in trouble and affliction, wee can ſee any thing before, and more then the hand of God that ſmiteth us, and our ſinnes which have drawne forth the hand of God againſt us. The want of which ſpirituall eye to behold Gods hand, is the ground of that impatience, which is too often ſeen in our afflictions, and bewrayes it ſelfe in our uncharitable ſpeeches; I may thanke ſuch a villain for this trouble: I am beholden to ſuch a neighbour for this croſſe: ſuch a one hath done me thus much wrong, theſe injuries: I will therefore be revenged of him, &c.

Many there be which ſet down by that affliction which comes immediately p. 318from God, but can not be ſo ſtill & quiet in thoſe wrongs and injuries which come from man. They know there is no ſtriving againſt the ſtreame, a vaine thing for man to contend with his maker; and therefore fret not, loſt there impatience ſhould open a new gappe, or make the old breach wider, to let in more, if not, greater afflictions. But why they ſhould be thus dealt withall by man, it may be their inferior, one that they can ſhift withall, one that (it may be) they thinke they can cruſh; to put up ſuch a wrong, this goes againſt the haire, they can not beare it, no wiſe man (they ſay) would put it up at his hands. Theſe words argue too much ſelfe, too much pride, and too p. 319little grace, too little patience. It will be our glory to paſſe by offences, from whomſoever they come. The greater the injurie is, or the more able thou art to avenge thy ſelfe of thine enemie, the greater will be thy glory to paſſe it by. No wiſe man will fight againſt an enemie with his own weapon: Chriſtian wiſdome teacheth us, not to render evill for evill, and rebuke for rebuke. If thine enemie provoke thee either by his words, or by his deeds, and thou through impatience be ſtirred up to revenge, what difference is there in both your faults, and folly? Only this: Hee ſinnes firſt, and thou art ſecond in evill. Hee ſinnes by provoking of thee, and thou by being provoked by him. p. 320Hee ſinnes in offering the wrong, and thou by revengeing it.

Are thou angry with thine enemie for troubling thee? He may anſwere thee as David did his brethren, when they were angry with him, 1. Sam. 17.28, 29. What have I now done? Is there not a cauſe? What hath thine enemy done unto thee which the Lord did not ſee cauſe to ſet him about? Know therefore that how malicious, and potent ſoever thine enemies are, they can do no more unto thee, or againſt thee, nay they ſhall do no leſſe, then the Lord hath appointed them to do. There is not ſo much as one poiſoned arrow ſhot at thee, but the hand of the Lord doth nock it: not one bitter, taunting p. 321or reproachfull word uttered againſt thee, but the Lord wills it: Suffer him to curſe (ſaith David to Shimei) for the Lord hath bidden him, 2. Sam. 16.11. And yet how ſoon is our blood up? How ready are our hearts to riſe againſt any of the Lords inſtruments? like dogges running after the ſtone, which was caſt at them, never looking to the hand that threw it. Common humanity teacheth us, not to flie in the face, or fall about the eares of that mans ſervant, which doth only bring us a meſſage from his maſter.

The enemies of Gods Church and people, are but the Lords ſervants. The Lord calls Nebuchadnezzar the King of Babell, his ſervant, p. 322Jere. 27.6. Our enemies doe but bring us a meſſage from the Lord, as Ehad ſaid unto Eglon, Judg. 3.20. I have a meſſage vntounto thee from God. If they doe but their errand, why ſhould wee be offended with them? Were it not folly, if not madneſſe, for him that is beatten with a wand, to rent and teare it; The wicked of the World are but Gods wands or rods, to beat and laſh his children withall.

Aſhur, the rod of my wrath: and the ſtaffe in their hands, is my indignation, Eſay, 10.5. A rod (you know) can do nothing of it ſelfe, any further then that hand which holdeth it doth put force unto it: it falls heavier, or lighter, according to the ſtrength of the hand that uſeth it.

p. 323Bee patient then, and fret not, ſwell not againſt thine enemies. It may bee they revile thee, raile upon thee: they backbite and ſlander thee; be patient, for the Lord hath bidden them, as David ſaid, 2. Sam. 16.11. It may bee they hinder thee in thine eſtate, they offer violence to thy perſon: in all theſe, or any other wrong they can do unto thee, they are but the Lords rods to whip thee withall. Seeke not revenge againſt them, but leave them to the Lord, and hee will one day recompence them for their malice and cruelty againſt thee.

Implacable is the malice and rage of the wicked againſt the godly; ſo furious, that if the Lord ſhould not p. 324curbe and reſtrain them, as Jezebel vowed to take away the life of Eliah, 1. King. 19.2. So they would not ſuffer a ſoul to breath amongſt them, which feareth God, and walketh not after the courſe of the World. But bleſſed be our good God, that giveth not up his children as a prey into their teeth, Pſalme 124.6. but avengeth the afflicted, Pſalme 140.12. And will recompence the wicked according to their deeds, Pſal. 28.4. For it is a righteous thing with God, to recompence tribulation to them that trouble you, and to you (which are troubled) reſt. 2. Theſſ. 1.6, 7.

Object. But is the Lord juſt in this? is it equall that any ſhould bee puniſhed for that worke which the p. 325Lord hath ſet them about?

Anſw. Yes: if they do it not to that end, and in that manner which God would have them. True it is, they can do no other then God will have them to do: but God wills them not to do his worke in that manner, which they perform it.

The Lord commanded Jehu, to root out the poſterity of Ahab, which Jehu according to the Word of the Lord fulfilled: Yet the Lord by the Prophet Hoſeah, 1.4. ſaith, I will viſit the blood of Iſrael upon the houſe of Jehu.

For though Jehu was Gods inſtrument and ſervant, and did that worke which the Lord imployed p. 326him about: and the Lord was well pleaſed with the doing of it, yet the manner and the end of his doing it, cauſed God to be offended with him. For Iehu did it not in conſcience and obedience to the will of God: hee did it not with an upright heart, but with an ambitious and wicked mind.

Hee did it not in zeal of Gods glory, as he boaſted, but hee did it to advance himſelfe, and to ſettle the crown more ſurely upon the head of his poſterity.

Hee threw down Baal Ahabs Idoll, to ſet up Jeroboams calfe. Hee did it not in deteſtation of Ahabs ſinne, but in the hatred of his perſon, and love unto himſelfe: p. 327and therefore the Lord threatned and afterward puniſhed him. So many, that trouble and vexe the Lords people, do that which the Lord would have them, but not to that end, or in that manner; as the Lord ſpeakes by the Prophet Zachariah, I was angry but a little and they helped forward the affliction, Zach. 1.15.

Therefore when our enemies have done their worſt: ſpit out all their malice, and ſpewed out all their venom againſt us; which they can diſgorge, then will the Lord take them to taske, then will hee recompence and reward them for their malice and miſchiefe. Behold thus ſaith the Lord, (unto the Ammonites) becauſe thou haſt p. 328clapped thy hands, and ſtamped with thy feet, and rejoyced in heart with all thy deſpight againſt the land of Iſrael. Behold, therefore I will ſtretch out mine hand upon thee, &c. Ezek. 25.6.7. This ſhall they have for their pride, becauſe they have reproached, and magnified themſelves againſt the Lords people, Zepha. 2.10. The more our enemies do inſult over us, and wee patient, the ſooner wil the Lord help and deliver us, Jere. 30.17. If wee did but ſeriouſly conſider of theſe things, much matter of patience would be adminiſtred unto us. Men would not ſwell with the deſire of revenge, if theſe truths could enter into them. Did wee beleeve that whatſoever wrongs and injuries either by word, or deed, any p. 329of our enemies offer unto us, the Lord ſets them on worke, the Lord wills them to do it, for the exerciſing of our faith, the triall of our patience, and other ends; would wee, durſt wee fret and fume and chafe (as wee do) at our enemies? Were wee but perſwaded of this truth: That if wee patiently ſat down by our wrongs, ſeeke not revenge, but commit and commend our cauſes and our enemies to our God, hoping that the Lord wil do us good for that evill they have done unto us, as David ſaid, It may bee the Lord will look upon mine affliction, and do me good for his curſing, 2. Sam. 16.12. Wee would be more patient, and there would be leſſe heartburnings, and fewer quarrells and ſuits at law amongſt us, then be.

p. 330Before I paſſe from this uſe of the doctrine in hand, it will not be amiſſe to lay down ſome helps how a Chriſtian may attaine to this gift of patience which is ſo needfull to the carrying of him on cheerfully, and peaceably in his race, for wee muſt runne with patience the race that is ſet before us. Hebr. 12.1.

How may wee come to bee furniſhed with patience?

Firſt by our profitable, and fruitfull entertaining, and welcoming the Word of God: for this being effectuall in us, will ſtill the heart in all ſtormes, and cauſe us quietly to ſit downe by all wrongs done unto us; by all afflictions that befall us. Hence it is that the Lord cals p. 331the Word, The Word of his patience. Revel. 3.10. And ſo it is called, either becauſe it teacheth and inſtructeth us unto patience. For whatſoever things are written aforetime, are written for our learning, that wee through patience, and comfort of the Seriptures might have hope. Rom. 15.4.

Or elſe becauſe it is an inſtrument and means of working patience in us, promiſing unto us peace with God through Chriſt, and not only ſo, but alſo a ſanctified uſe of all our afflictions heere, and ſalvation hereafter to all that keep this Word: which doth much pacifie the heart, and cauſe us to be patient in our afflictions.

Or elſe it may be called a word of patience, becauſe p. 332without patience, the Word cannot be rightly profeſſed, nor wee hold out in a holy profeſſion unto the end, whence wee may ſafely conclude; that it is either through ignorance of the Word, or neglect of the Word, or want of the power of the Word, that wee are impatient.

2A ſecond meanes of furniſhing the heart with patience, is the exerciſing of our faith. Knowing that the trying of your faith bringeth forth patience. James, 1.3.

Object. But doth not Saint Paul ſay, Rom. 5.3. That tribulation bringeth forth patience.

Anſw. Yes, and both ſpeake the truth, and meane one and the ſame thing. Know; that neither p. 333faith, nor tribulation do beget & procreate patience, for patience is a fruit of the Spirit. Gal. 5.22. Tribulation doth not naturally, and of it ſelfe beget and bring forth patience, but originally, and by accident: for to ſpeak properly, it is the work of the Spirit to ſtill and pacifie the troubled mind of man; but tribulation is a means, and inſtrument by which patience is brought forth, that is, is exerciſed, and manifeſted. Neither doth faith bring forth patience, as the mother bringeth forth the daughter, but as a tradeſman bringeth forth his wares, and ſhewes them to others, what they are; or rather as the Sun in the ſpring bringeth forth hearbs, and fruits, by its working influence. p. 332duplicate page p. 333duplicate page p. 332duplicate page p. 333duplicate page p. 334For firſt of all faith perſwades the heart that the cauſe of all evill that befalls us, lieth in our owne boſomes; our ſins (as you have heard) are the ground of all, and therefore if wee will be angry with any body, it ſhould be with our ſinnes.

Secondly faith perſwades us, as you ſhall heare anon, that God in afflicting of us loves us, and deales with us, as a father with that child in whom he delights. Nay a father may ſomtime bee tranſported with paſſion, and correct his childe above meaſure, laying on that in his heat, which in his cool blood he doth heartily wiſh were off againe; Whereas our heavenly Father is ſo wiſe as he puts not in one dramme of any ingredient more then p. 335ſhall ſerve the turne, and need requireth.

A third and laſt helpe unto patience, is Heavenly-mindedneſſe, or the ſetting our affection on things that are above, and not on things which are on the earth, Col. 3.2. For he that immoderately, and inordinately loves the world and earthly things, will bee impatient at the loſſe of them. How waſpiſh and impatient was Ionah for the withering of his Gourd? even ſo much, that hee durſt tell the Lord to his face, that he did well to be angry unto the death. Ion. 4.9. Our blinde judgements making a falſe report unto our affections of theſe outward things, wee come to ſet them at too high a rate, and ſo grow impatient at the loſſe of them; p. 336Whereas, if wee did eſteem them, as the wiſe man reports them to be, and as they are in truth, that is nothing, Pro. 23.5. wee would be leſſe moved with the loſſe of them. There is a kind of venom in worldly things, to puffe up, and ſwell the heart of a man. By thy wiſdome, and by thine occupying haſt thou increaſed thy riches, and thy heart is lifted up becauſe of thy riches. Ezek. 28.5. Now when trouble and affliction comes to encounter with a proud heart, every veine ſwells, and the heart rebells, and breaks out into impatience, and they can not beare it. And the greater their tryalls are, the more do they fret, and fume, as a running water, the greater the flood, and ſtream is, the more doth it p. 339foame and roare, where there be any arches to withſtand it.

And now that wee may be willing to take the more paines to be furniſhed with patience; I will lay down a few priviledges which wee ſhall partake of through patience; every one of them a ſtrong motive to ſtirre us up to labour for patience.

1Firſt by the helpe of patience wee ſhall be the better able to manage thoſe gifts, and graces which God ſhall endow us withall. Patience keeps the mind in ſuch a ſtayed and ſetled temper, that wee ſhall be able to manage and direct our ſelves in all our ſtraights, and adviſe and counſell others in their doubts, and difficulties: By p. 340our patience wee poſſeſſe our ſoules. Luk. 21.19. Wee enjoy and command our ſelves; for impatience puts a man out, and makes to be beſide himſelfe. By faith wee poſſeſſe Chriſt, by love wee poſſeſſe our neighbor, yea our enemie, and by patience wee poſſeſſe our ſelves. He hath but a weak hold of Chriſt, or of his neighbor, that hath no hold, or command of himſelfe. An impatient perſon is as one out of the way, or as a bone diſlocated, and out of joynt. What ſtabilitie can be, where Patience ſits not at the ſtern to direct and govern? A ſhip that rides at ſea well ballanced, is ſteddy, and ſo proves comfortable unto the Paſſengers that bee abord her: whereas an unballanced veſſell p. 341reels (like a drunken man) and tumbles too and fro with every little gale, and blaſt of wind, and ſo make thoſe weary, if not ſick, that be in her.

How ſick muſt that ſoul needs be, whom troubles, and afflictions (the waves, and billows of this world, a raging, and tempeſtuous ſea) through the want of patience the ſtearſman, do tumble up and down, and are diſquiet? Where patience is, there is quietneſſe; becauſe patience brings a Chriſtians minde unto his eſtate, when his eſtate and condition cannot ſuite with his minde.

2Secondly, Patience will conforme thee unto Chriſt, and make thee a compleat Chriſtian; Let patience have her perfect worke, that ye may p. 342be perfect, and entire, lacking nothing. Jam. 1.4. That ſoul which wants no patience, wants nothing; for patience is able to ſupply all wants, and make up all defects. A patient, and contented mind is rich; and hee that is rich cannot want, unleſſe he will.

3Thirdly, patience will make thee to be a profitable entertainer of Gods Word, it will make thee fruitfull in Chriſtianitie, the honeſt and good heart brings forth fruit with patience. Luk. 8.15.

So many evills there bee to encounter goodneſſe, ſo many oppoſitions and reproaches to nip, if not blaſ… good beginnings, ſo many troubles to attend Pietie and godlineſſe, ſo many principalities and powers, and ſpirituall p. 343wickedneſſe in high places, to ſtop our courſe, and to interrupt us in our holy profeſſion, that without patience, little or no fruit will appeare in our lives and converſations.

4Fourthly, patience wil make thy life comfortable, whatſoever thy afflictions be, Thou art armed with mettall of proof: no dart of Satan, no malice of the world can wound thy ſoul, if patience have got the keeping of it. Outward calamities and afflictions may make a great noiſe about thine eares, as hailſtones falling thick upon the tyles over thy head keep a great ratling, but cannot come neere to hurt thee: So afflictions may rattle about thine eares, but patience ſhelters thee from receiving p. 344any hurt by them. Let thy afflictions be never ſo miſchievous, and noxious in themſelves, they ſhall not prove ſo to thee, If patience poſſeſſe thy ſoul, ſo many afflictions as befall thee, will fall out to be ſo many arguments of Gods love, ſo many conſolations unto thee; eſpecially if they be ſuch as wee undergoe for Chriſt. For as the ſufferings of Chriſt abound in us: ſo our conſolation aboundeth through Chriſt. 2. Cor. 1.5. Miſery it ſelfe ſhall not be able to make thee miſerable, for patience is a moſt ſoveraigne antidote and preſervative againſt the venom of any affliction which can betide thee.

Vſe 4 Comfort for the afflicted.Fourthly, is it ſo, that all our afflictions come from God, then here is a ground p. 345of comfort, and matter of rejoycing in affliction; not that we have miniſtred matter, and occaſion unto the Lord to chaſtiſe us, but in that (having ſinned againſt the Lord) hee will take the rod into his hand, and have the ordering of that affliction which befalls us. For nothing (as hath been ſaid) can bee, in which our heavenly Father hath not a chiefe ſtroke, before it can be brought to paſſe. The conſideration whereof, as it ſhould ſettle and quiet us, ſo ſhould it miniſter much comfort unto us, becauſe our ſafety and ſecurity lieth in it. As God loveth a cheerfull doer, ſo hee loveth a cheerfull ſufferer. A childe that is willing to kiſſe the rod, wherewith it was beaten, p. 346gives great content unto the parent which corrected it, and makes halfe amends, for the fault it hath committed. Chriſt will have every one of his to take up his Croſſe daily. Luk. 9.23. the taking up of our croſſe implyeth willingneſſe, and cheerfulneſſe in the bearing of it. Many a childe of God is content to beare his croſſe when the Lord hath laied it upon his ſhoulders, as the Prophet Jeremiah ſpeakeath, Woe is me for my deſtruction, and my grievous plague: But I thought, yet it is my ſorrow, and I will beare it, Jerem. 10.19. Hee dares not mutter, or repine at the Lords doing: but here was no rejoycing in tribulation: Whereas James tells us, that wee muſt count it exceeding joy, when wee fall p. 347into divers afflictions, Jam. 1.2. When the Lord commeth (as it were) in open hoſtilitie againſt us, muſtering his forces towards us; when one affliction comes upon the neck of another, when wee fall into divers afflictions, even then we have cauſe of rejoycing. For our afflictions comming from the hand of our loving Father, cannot be hurtfull, but profitable unto us. Hee chaſteneth us for our profit, that wee might he partakers of his holineſſe, Hebr, 12.10. Indeed if our afflictions brought God out of love with us; or us more in love with ſinne, which God hates, and is hurtfull unto us: if our afflictions were ſent unto us as curſes, wee had cauſe to mourn in them; But when p. 248the Word of truth ſo often pronounceth us bleſſed in them, as Pſalme 94.12. Bleſſed is the man whom thou chaſtiſeſt, O Lord. Have wee not then great cauſe of rejoycing in them? eſpecially ſeeing our Heavenly Father hath the ordering, and diſpoſing of all our afflictions, both in reſpect of their kinde, and nature, and alſo in reſpect of their meaſure, either of quantity or continuance.

Firſt, in regard of their kind.God doth order our affliction. If you would know why this affliction befalls thee rather then another, it is becauſe the Lord (the only wiſe and ſoveraign Phyſitian) knows how to ſtrike thee in the right veine: hee knowes thy heart, and the nature of thy corruption, and p. 349therefore applieth ſuch medecines unto thee, as will bee moſt available for thy cure. Which thing Job teacheth us, Behold, hee will break down, and it cannot be built, he ſhutteth a man up, and hee cannot be looſed. Behold hee withholdeth the waters, and they drie up, but when he ſendeth them out, they deſtroy the earth, with him is ſtrength and wiſedom, Job 12.14, 15, 16. Yea hee is mighty in ſtrength and wiſedom, Job 36.5. Which he could not be ſaid to be, if any other courſe were better for us, then that which he taketh with us. The Lord is perfect wiſedom, and therefore will not, cannot but go the beſt, the ſafeſt and wiſeſt way to worke for the good of his children. Some peradventure may think, that p. 350ſome other kind of affliction might have been better for them, then the preſent; ſome other they thinke, would have done them more good, then this can do. But they ſpeak they know not what. And I may ſay unto them, as Chriſt to his Diſciples, Luk. 9.55. Yee know not of what ſpirit yee are. The chooſing of the rod belongeth unto him, that is to give the correction, not to him that taketh it. Indeed the Lord did once put David to his choice, 2. Sam. 24.12. I offer unto thee three things, chuſe thee which of them I ſhall do unto thee. But this was an extraordinary favor, ſhewed unto David, firſt to make triall of his Faith, whether he had rather fall into the hand of the Lord, then into p. 351the hand of man; and ſecondly, to let him know that the Lord would correct him in mercy, in that hee gave him libertie to make choiſe of the puniſhment. The Lord knew that either of thoſe rods would bee ſufficient to ſcourge David withall. And none knows ſo well as the Lord, how to meet with our corruptions, or what afflictions are meet for us. If thou canſt not profit by that affliction which the Lord appointeth unto thee, thou wilt profit by none.Note. To ſay ſome other kind were better for thee, were to controll the judgement of the wiſe God, as if hee knew not better then our ſelves to order and diſpoſe of us. Is it fit the patient ſhould preſcribe his Phyſitian, what p. 352courſe to take with him? wilt thou teach him what he ſhall adminiſter unto thee? this were to diſhonor the Phyſitian: therefore thou ſubmitteſt to his judgement, and takeſt what hee preſcribeth thee, reſting upon his skill: And wilt thou dare ſo highly to diſhonor God, as to queſtion his wiſedome and knowledge: as if ſome other affliction were better for thee then this which hee is pleaſed to adminiſter unto thee? No, no; ſay as Ely did, 1. Sam. 3.18. It is the Lord, let him do what ſeemeth him good.

Secondly, the Lord hath the diſpoſing of our afflictions for quantitie: for hee doth order all things in their meaſure, number and weight; but eſpecially the afflictions p. 353of his children, Jerem. 30.11. I will not utterly deſtroy thee, but correct thee in judgement; or, in meaſure: as the new tranſlation hath it. God therefore metes out unto his children, not according to their merit, but in mercy according to their ſtrength, looking more what they are able to undergoe, then what they do deſerve to be laid upon them. Hee correcteth in judgement, that is, wiſely proportioning our affliction to our ſtrength, and not in anger, leaſt he bring us to nothing, Jere. 10.24. Feare not, therefore O Jacob my ſervant, ſaith the Lord, for I am with thee, I will not utterly deſtroy thee, but correct thee by judgement, and not utterly cut thee off, Jerem. 46.28. Comfort thy ſelfe therefore in this, that God p. 354is faithfull, who will not ſuffer thee to be tempted above that thou art able to beare, but will with the tentation make a way to eſcape, that thou maiſt be able to beare it, as was formerly ſpoken.

Thirdly and laſtly, the Lord diſpoſeth of all our afflictions in reſpect of their time and continuance, which he hath promiſed ſhall be but ſhort? For the rod of the wicked ſhall not reſt on the lot of the righteous, Pſal. 105.3. Hee indureth but a while in his anger. Weeping may abide at the evening, but joy commeth in the morning, Pſal. 30.5. Who is a God like unto thee (ſaith Micah) that taketh away iniquitie, and paſſeth by the tranſgreſſion of the remnant of his heritage. He retaineth not his wrath for ever, becauſe mercy p. 355pleaſeth him, Mic. 7.18. Therefore wait patiently upon the Lord for iſſue out of thine affliction, which in due time thou ſhalt bee ſure of. For the Lord deals not with his children, as the Devill doth with his ſervants, bringing them into the briars, and there leave them to ſcratch and rent, and teare themſelves: but the Lord, as he bringeth afflictions upon us, ſo will hee alſo in due ſeaſon bring us out of them. Great and many are the troubles of the righteous, but the Lord delivereth him out of them all. Pſalm. 34.19.

Vſe. 5 To draw to a concluſion of this point. Is it ſo that all our afflictions come from Gods hand? be we then in the fift and laſt place, exhorted to have recourſe unto the p. 356Lord, in all our troubles, both for ſtrength and comfort in them, and alſo for iſſue and deliverance out of them. The Prophet complained of the way wardneſſe, and ſtubbornneſſe of the people in his daies, Eſay 9.13. The people turneth not unto him that ſmiteth them, neither do they ſeek the Lord of hoſts. This was Aſa his folly, who though his diſeaſe was extream, yet hee ſought not the Lord in his diſeaſe, but to the Phyſitians, 2. Chron. 16.12. Such is the folly, and madneſſe of ſome people, that they will ſeek to any body, yea to the Devill; running to his cunning (rather couzening) man, or that woman, in their afflictions, before they ſeek unto the Lord. As if any hand could take off that affliction p. 357which the Lord layeth upon us. Deliverance out of trouble is a prerogative royall, and belongs wholly unto the Lord: For hee (ſaith Moſes) will take away from thee all infirmities. Deut. 7.15. Call upon mee in the day of trouble, ſaith the Lord, ſo will I deliver thee, and thou ſhalt glorifie mee. Pſalm. 50.15. Whereupon the Prophet Jeremiah ſet his eyes towards the Lord, Thou art my force and ſtrength, O Lord, and my refuge in the day of affliction, Jerem. 16.19.