A Treatise Full of Consolation for All that are Afflicted — Nicholas Bownd

A Treatise Full of Consolation for All that are Afflicted · Nicholas Bownd

A COMFORTABLE TREATISE for the afflicted.

Rom. 8.26, &c.

Likewiſe the Spirit alſo helpeth our infirmities: for we know not what to pray as we ought: but the Spirit it ſelfe maketh request for vsus with ſighes, which cannot be expreſſed. 27 But he that ſearcheth the hearts, knoweth what is the meaning of the Spirit: for he maketh request for the Saints, according to the will of God. 28 Alſo we know that all things worke together for the best vntounto them that louelove God: euen to them that are called of his purpoſe. 29 For thoſe whome he knew before, he alſo predeſtinate to be made like to the image of his Sonne, that he might be the first borne among many brethren, &c.

THe generall intent and purpoſe of the Apoſtle here is, to intreat of the matter of afflictions, to this ende, that he might ſhew, that none of them ſhall be able to hinder vsus frō our ſaluation, that ſo beeing well perſwaded of them, and of the goodnes of God towards vsus in them, we might be the better prepared for them, and hauehave more comfort in the bearing of them. For he hauing prooued before, that we are iuſtified & ſaued by faith in Chriſt, for the further aſſurance of all thoſe that relie vponupon Chriſt for their ſaluation, he remooueth out of their minds, thoſe things that might ſeeme to weaken their faith herein.

And namely, firſt of all the conſideration of our naturall corruption, cleauing faſt vntounto vsus; hindering vsus from that which is good, and drawing vsus to that that is euill, euen after ſuch time, as we do beleeue: of which he hath ſpoken in the former chapter,Rom. 7 15. ſaying, I allow not that which I doe: for what I would, that doe I not: but what I hate, that do I. For I know that in me, that is, in my fleſh, dwelleth no good: for to will is preſent with me, but I finde no meanes to performe that that is good. For I doe not the good, that I would, but the euill that I would not, that doe I. I finde then, that when I would doe good, I am thus yoaked, that euill is preſent with me. For I delight in the law of God in the inner man. But I ſee an other law in my members rebelling againſt the law of my minde, and leading me captiue vntounto the law of ſinne which is in my members. O wretched man that I am, who ſhall deliuer mee from the bodie of this death!

For anſwer vntounto which he ſaith, that by the imputation of the perfect holineſſe of our Sauiour Chriſt, the guiltines of this is taken away, and is not imputed vntounto vsus before the iudgment ſeat of God: and therefore he ſaith,verſ. 17. it is no more I that doe it, but ſinne that dwelleth in me: for if I doe that I would not, it is no more I that doe it, but the ſinne that dwelleth in me: and therefore it ſhall not be laid vntounto my charge:and 25. for I my ſelfe in my minde ſerue the law of God: though in my fleſh I ſerue the law of ſinne: and therefore in the next chapter he breaketh out into this comfortable ſaying, and auoucheth it moſt confidently, that there is no condemnation to them that are in Chriſt Ieſus, which walke not after the fleſh,Rom. 8.1. but after the Spirit.

And this communion and fellowſhip that herein we hauehave with Chriſt for the diſcharging of vsus from the guilt of our naturall corruption, we know by two infallible tokens: the one is the Spirit of ſanctification, which we hauehave receiued from him, whereby it commeth to paſſe, that we walk not afrer the fleſh any more, but after the Spirit.verſ. 11. For if the Spirit of him that raiſed vp Ieſus from the dead, dwell in vsus: he that raiſed vp Chriſt from the dead, ſhall alſo quicken our mortall bodies by his Spirit that dwelleth in vsus:13. and therefore if we mortifie the deedes of the bodie by the Spirit, we ſhall liue: for as many as are lead by the Spirit of God, they are the ſonnes of God: and thus this ſanctification of ours, which is in ſinceritie and truth, though in much weaknes and great imperfection proceeding from the Spirit of God, is a ſure token that we are partakers of the righteouſneſſe of Chriſt to the perfect iuſtifying of vsus in the ſight of God, and to the taking away of all the remnants of ſinne inhering & dwelling in vsus continually.

The ſecond teſtimonie hereof is the Spirit of adoption, which he giueth vsus, to aſſure vsus of his fauour, and to deliuer vsus from our feares in meaſure, and to teach vsus chearefully and comfortably to pray vntounto God, as to our moſt merciful Father: for he ſaith that this ſpirit of ſanctification,verſ. 15. is not the ſpirit of bondage, to feare again: which feare is wrought in vsus by the ſight of our ſinnes through the miniſtery of the law: but it is the ſpirit of adoption, whereby we crie, Abba, Father, that is, it ſealeth vp our adoption in our mindes, and ſo openeth our mouthes in prayer vntounto God: and therefore he addeth: that the ſame Spirit beareth witnes with our Spirits, that wee are the children of God: and if wee be children, wee are alſo heires, euen the heires of God, and heires annexed with Chriſt. Thus by the Spirit of adoption, which is diſcerned by this moſt excellent operation of his, that it cauſeth vsus to pray in hope to God, as to our father, and to call him not once father after a faint manner, but twiſe or thriſe; yea continually, Abba, father, or father, father: we know that we hauehave our part in Chriſt, for whoſe ſake onelyonly he is our father, and ſo are by him deliuered from the guiltines of all the remnants of corruption & ſinne, though they are in our fleſh, and dwell there continually, as the Apoſtle ſaith: and doe ſhew themſelues both by vnbeleefe, and by hindring vsus frō doing of that good that we would, and cauſing vsus to doe that euill that we would not.

Another thing whereby our faith is aſſaulted and often weakened, is the conſideration of thoſe manifold and grieuous afflictions which may and doe befal vsus in this world; whereby it might ſeeme vntounto vsus, that our waies are not ſo acceptable vntounto the Lord, that we might hauehave comfort in them. For anſwer vntounto which, hee ſheweth, that of what nature or kind ſoeuer they be, they ſhall bee ſo farre from hindering vsus from the fauour of God, & from our ſaluation; as that in them wee hauehave Chriſt Ieſus, who went before vsus in all our afflictions, further then wee can, and yet at the laſt came vntounto glorie: and therefore if we patiently abide, as we hauehave not onelyonly the Prophets, and Apoſtles, & Martyrs, and other holy men; but euen Chriſt himſelfe to be our fellow in them; ſo we ſhall be fellowes with him, & like vntounto him in glorie: for he ſaith,16. If ſo be that we ſuffer with him, we ſhall alſo be glorified with him.

And leaſt that it might ſeem grieuous vntounto vsus, to goe to ſo happie an eſtate through ſo grieuous & painfull a way, and ſo might thinke, that the kingdome of heauen, though it bee neuer ſo pretious in it ſelf, we ſhould buie it too deerely; he telleth vsus aſſuredly, that by conſidering the afflictions of this world on the one ſide, and the felicitie of the kingdome of heauen on the other ſide, and ſo caſting vp the account of the one and the other, hee hath found the totall ſumme of them both to bee ſo farre differing, that all the afflictions of this miſerable and wretched world indured by any, and from the firſt houre of their birth, vntounto their laſt breath, are not to bee compared in greatneſſe or continuance, vntounto that glorie and happineſſe that ſhall there be reuealed and beſtowed vponupon vsus, according to the expreſſe wordes of the text: I count,verſ. 18. or all things beeing well conſidered, I gather, that the afflictions of this preſent time, are not worthie of the glorie that ſhall be ſhewed vntounto vsus.

And as this glorie is thus great, ſo it is moſt ſure and certaine, though we doe not preſently enioy it; and therefore we need not in any wiſe to doubt of it: for all the other creatures of God, beſides man, which are vnreaſonable and dumbe, hauehave in their kind a certaine ſenſe and feeling of it; for though they bee now ſubiect, (and that yet but for a time) vntounto this vanitie, that is, corruption and abuſe, which they are in: yet by the inſtinct of nature they doe moſt earneſtly, & as it were with their heads lifted vp, and neckes ſtretched out, that they might ſee a great way off, looke for the reuealing of the ſonnes of God, that ſo they themſelues alſo might then be redeemed from bondage into their glorious libertie; and they ſhall not bee diſappointed of their hope. Therefore much more we that hauehave receiued the firſt fruits of the ſpirit, ſhould with greater patience in trouble abide the will of God a while, and with more certaintie and earneſtneſſe of deſire looke for an happy change of all our afflictions in that moſt glorious day.

Which the Apoſtle ſetteth out in much more patheticall and ſignificant wordes then I hauehave expreſſed, and therefore I could not paſſe them ouer; for he ſaith,and 19. The feruent deſire of the creature, that is, of the whole frame of this world, and of all things in it, waiteth whē the ſonnes of God ſhall bee reuealed. 20. Becauſe the creature is ſubiect vntounto vanitie, not of his owne will, or natural inclination, but by reaſon of him which hath ſubdued it vnderunder hope. For though hee did by his curſe vponupon all the creatures, which he had made for man, ſhew how greatly he was diſpleaſed with the fall and ſinne of man, yet he would giuegive them hope to be reſtored: and therefore he addeth, 21. For the creature alſo ſhall be deliuered from the bondage of corruption into the glorious libertie of the ſonnes of God. For we know that eueryevery creature groaneth with vsus alſo, and trauaileth in paine together vntounto this preſent: as a woman with child, not onelyonly with exceeding ſorrowe, but with hope of a comfortable deliuerance in time. And not onelyonly the creatures, but we alſo which hauehave the firſt fruits of the Spirit, euen we doe ſigh in our ſelues, waiting for the adoption euen the redemption of our owne bodies, that is, our laſt reſtoring, when as our adoption ſhall be fully accompliſhed in ſoule and bodie.

Which condition of ours in affliction, though grieuous for a time, but moſt happie in the ende, that we might not refuſe to vndergoe, with the reſt of the creatures, and our brethren & ſiſters: he calleth vsus to conſider the wiſe order which God hath appointed in ſauing of vsus, which is by hope:verſ. 24. for he ſaith, We are ſaued by hope, but hope that is ſeene is not hope: for how can a man hope for that he ſeeth, but if we hope for that we ſee not, we doe with patience abide for it. Therefore we muſt not imagine ſo ſoone to inioy all happineſſe, as we beleeue it: but be content to want all things for a time: that hoping for them with patience & long-ſuffering, we might come to them at laſt: vnleſſe we will goe about to inuert this excellent order, which the Lord hath determined and appointed to be in ſauing vsus; which is by trayning vsus vp in the hope and expectation of all things promiſed for a ſeaſon.

But now becauſe the hope that is deferred, is the fainting of the heart, as Salomon ſaith, that is,Prou. 13.12. it maketh a man ſick at the very heart, to be long deferred of that that we deſire and hope for: & therefore we might feare both in reſpect of our own weaknes, and alſo the greatnes, together with the long continuance of affliction, that we ſhould not with patience vnderunder the croſſe continue to hold out happily vntounto the ende: he further addeth for our ſingular comfort, that the Spirit, which we hauehave receiued, whereby we are ſanctified, and wherby we pray to God, as to our Father, ſhall performe this office alſo vntounto vsus, that it ſhall helpe to beare the burden of our affliction with vsus; and ſo though we be neuer ſo weake, yet being ſupported by the power of it, we ſhall bee able to endure them well enough:Rom. 8.2…. for hee ſaith, Likewiſe the ſpirit alſo helpeth our infirmities.

So that it ſhall be all one with vsus, as with a young childe, vponupon whoſe ſhoulder the father laying a heauie burden, which of it ſelfe were able to preſſe him downe to the ground; hee ſhould ſo put his hand vnderunder it, that hee ſhould beare the whole waight almoſt and ſtreſſe of it himſelfe, and ſo he ſhould make him carry it. Now if the earthly father wil not of his naturall affection ouerlade the poore childe, then wee neede not to feare, but that the Lord our ſpiritual father will ſo increaſe our ſtrength, according to the meaſure of our afflictiōs, that we ſhall find this promiſe to be true by experience, That his holy ſpirit ſhall helpe our infirmities.

And thus Dauid commendeth the merciemercy of God vntounto vsus,Pſ. 103.13. That as a father hath compaſſion on his childrē, ſo hath the Lord compaſſion on thē that feare him: he knoweth whereof we be made, he remembreth that we be but duſt: where hee rendreth this one reaſon of the merciful dealing of God towards vsus, euen the knowledge that he hath of our weake and fraile eſtate; which thing, as it is moſt comfortable to conſider, ſo we ſhall finde it to be moſt true by experience; becauſe our Sauiour Ieſus Chriſt hath praied for vsus, as himſelfe witneſſeth in the Goſpel, vntounto his heauenly father, that he would giuegive vsus a comforter that might abide with vsus for euer;Iob. 14.16. euen the ſpirit of truth, whom the world cannot receiue.

And the bleſſed Apoſtle confeſſeth of himſelfe, that he was partaker of the fruit of this praier; for beeing in many afflictions that were able to hauehave ouercom him, yet by the power of Gods ſpirit, he did hold out happily in them:2. Cor. 4.5. ſaying, Wee are afflicted on eueryevery ſide, yet are wee not in diſtreſſe; we are in doubt, but we deſpaire not; we are perſecuted, but not forſaken; we are caſt downe, but wee periſh not: EueryEvery where we beare about in our bodie the dying of the lord Ieſus, that the life of Ieſus might alſo be made manifeſt in our bodies; for we which liue, are alwaies deliuered vntounto death for Ieſus ſake, that the life alſo of Ieſus might bee made manifeſt in our bodies. Where he compareth the miſerable eſtate and condition that the faithfull, and more ſpecially the Miniſters are in, vntounto a continuall dying, and the vertues of the ſpirit of God in them vntounto life, which oppreſſeth that death: & he rendreth this reaſon, why the Lord doth thus often afflict his ſeruants, namly,verſ. 7. That the excellencie of that power might be of God, and not of vsus, that is, that all men might perceiue howe they ſtood not by mans power, but by the ſingular vertue of God, in that they die a thouſand deaths, but neuer periſh: and ſo in many daungers as hee defendeth them, ſo in much weakenes he vpholdeth them, and his Spirit helpeth their infirmities.

And this grace of God alſo vpholding him in great weakneſſe againſt moſt dangerous temptations he acknowledgeth in an other place: for when he felt himſelfe ſo ſore troubled with them to his continuall grief, as if he had had a pricke thruſt intochap. 12.7. his fleſh; and the meſſenger of Satan did ſo moleſt him, as though he had beene moſt ſhamefully buffetted on the face: for which he beſought the Lord thriſe, that is, very often, that it might depart from him: he receiued this anſwer from God,verſ. 9. My grace is ſufficient for thee; for my power is made perfect through weaknes. So in this ſpirituall combate, the Spirit of God did vphold him againſt the temptations of Satan, and of his own corruption: and ſo he concludeth, that when he was weake, then was he ſtrong: that is, in his greateſt weakneſſe he felt the power of God vpholding him; and ſo ſhall wee, if wee waite vponupon him.

For the Apoſtle ſheweth that this which hee found by experience in himſelfe, by the goodnes and merciemercy of God, belongeth to all the reſt of the faithfull, when he writeth thus to the Corinthians: 1. Cor. 10.13.God is faithful, which will not ſuffer you to bee tempted aboue that you be able, but will euen giuegive the iſſue with the temptation, that you may bee able to beare it: where he ſaith, The God that would hauehave vsus tempted for our good, wil by his ſpirit ſo ſtrengthen vsus, that wee ſhall be able to beare them, and hauehave an happie iſſue out of them. And if there were no Scripture to prooue it, our owne experience might tell vsus the truth of it; for if wee hauehave obſerued any thing, wee may remember that many times wee hauehave beene brought very lowe, and hauehave vndergone ſuch hard brunts, that wee thought we ſhould neuer hauehave beene able to hauehave borne them. Neither indeede ſhould we, but that there was another thing in vsus, farre aboue our ſelues, which did helpe vsus, and cauſed vsus both to indure, and to ouercome thoſe things, which we thoght wee ſhould hauehave fainted in the middeſt of them: and ſo we may boldly ſay with this holy Apoſtle, Bleſſed be God,2. Cor. 1.3. euen the father of our Lord Ieſus Chriſt, the father of mercies and God of all comforts; which comforteth vsus in all our tribulations, that we may be able to comfort them that be in affliction, with the comfort wherwith we our ſelues are comforted of God. For as the ſufferings of Chriſt abound in vsus, ſo our conſolation aboundeth through Chriſt.

Thus the Lord increaſeth the comforts of his Spirit in his ſeruants according to their afflictions, ſo that they doe not onelyonly equall them, but alſo exceede them in time: and ſo beeing ſupported by the Spirit, they are able to beare them. And this promiſe of God, that his Spirit ſhall help vsus in our infirmities, is ſo much the more worthie to be conſidered of vsus, becauſe it is ſo generall, that it ſhall helpe vsus, not in ſome few onelyonly, but in all our infirmities whatſoeuer: for he ſpeaketh indefinitly, and not limiteth the promiſe to any one. So that there can be no weakeneſſe in vsus ſo great, or infirmities ſo many vponupon vsus, in which the Spirit ſhal not ſtrēgthen vsus, euen to the bearing of the greateſt croſſe, that God ſhall lay vponupon vsus; as we hauehave ſeene it in the Apoſtle before, who ſaid, that God did comfort him in all his tribulations, and his conſolations in Chriſt did abound, euen as his ſufferings did abound.

But in the meane ſeaſon Paul giueth vsus to vnderſtand, that the afflictions of Gods children are oftentimes ſo great, that they farre paſſe any ſtrength that is in vsus to beare thē; and that we are not able to doe it of our ſelues: yea, that we are very weak of our ſelues, and ſubiect to many infirmities, though we hauehave receiued the Spirit of ſanctification, and of adoption: for the ſame Spirit doth not cleane ridde vsus of them, whiles wee are in this world, but doth onelyonly help vsus in them: according to the expreſſe words of the Apoſtle, Likewiſe the Spirit alſo helpeth our infirmities. In ſo much that he confeſſeth not onelyonly of other the faithfull, but alſo of the Apoſtles, and of himſelfe, in whoſe name he ſpeaketh, and ioyneth himſelfe with them, that they were not able to hauehave vndergone ſo many and great things, as they did, being fraile men like vntounto vsus, but that they had the Spirit helping them in their infirmities: for hee doth not ſay, that the Spirit helpeth your weaknes, but vsus, that are the ſtrongeſt, and helpeth vsus in our infirmities: then no man muſt thinke to be free from them, it is and muſt be ſufficient for vsus that the Spirit doth helpe vsus in them.

The truth of which may likewiſe appeare in the great complaint of Dauid, Iob, and the reſt of Gods ſeruants, who though they did patiently beare many great things, yet not without the bewraying of many great infirmities in themſelues: for Iob though he be commended vntounto vsus as a moſt tried patterne of all patience; yet how many and great infirmities appeared in him it is euident, when he thus cried out againſt himſelfe, Let the day periſh,Iob 3.3. wherein I was borne, and the night when it was ſaid, there is a man child conceiued: let that day be darkneſſe, let not God regard it from aboue, neither let the light ſhine vponupon it: and why died I not in the birth? or why died I not when I came out of the womb? why did the knees preuent me? and why did I ſucke the breaſts? and many more ſuch bitter wordes proceeding from great weakneſſe he vttered againſt himſelfe. And Dauid, though he was a man after Gods own heart,1. Sam. 13.13 and did beare many afflictions vnderunder Saul with great patience;1. Sam. 13.13. yet in many Pſalmes he bewraieth great infirmities:Pſal. 31.22. I ſaid in mine haſt, I am caſt out of thy ſight; he acknowledgeth his infidelitie to be ſuch, that he did raſhly ſay that God had cleane forſaken him: and in an other place he ſpeaketh thus of himſelfe; I ſaide in my feare,& 116.11. All men are lyars, that is, he ſaid in his temptation, that Samuel the Prophet, when he told him, that hee ſhould bee King of Iſrael, did not ſpeake it from God by the ſpirit of propheſie, but of his owne head, and ſo did but lie and diſſemble with him.

Therefore we are not to imagine of ſuch a portion of Gods Spirit, that might ſwallow vp all our infirmities, and cleane ridde vsus of them, (for then we ſhould be no men) but it muſt be ſufficient, that we are aided with the ſtrength of it, ſo that we finally fall not downe, and lie ſtil vnderunder the heauie burden of affliction, yeilding to our infirmities, and ſo ouercome of them: ſo that there is a …xt thing, as it were in vsus; namely, our owne infirmities to humble vsus, and the ſtrength of Gods Spirit to inable vsus to beare our afflictions. So that hauing ſo ſtrong and ſo able an helper, to beare with vsus the burden, we may be comforted with hope of induring the greateſt thing, that may befall vsus in this world, though continuing vponupon vsus neuer ſo long. Not indeed alwaies in that manner, that we ought, and doe deſire, but ſo as it may be acceptable vntounto God, and ſo farre forth as his holy Spirit ſhall helpe vsus in our infirmities: for though there be nothing in vsus but infirmities, yet there is helpe for vsus from the Spirit of God.

And that we might euen in our infirmities, by the helpe of the Spirit of God beare all afflictions as we ought, the Apoſtle further addeth, that the ſame Spirit ſhall likewiſe ſtirre vsus vp in all neceſſities of ours, to pray vntounto God for helpe, and for his grace, and to make our moane vntounto him, as to our father, and we ſhall be heard of him therin,Rom. 8.26. ſaying, For we know not what to pray as wee ought: but the Spirit it ſelfe maketh requeſt for vsus with ſighes, which cannot be expreſſed: but he that ſearcheth the hearts, knoweth what is the meaning of the Spirit: for he maketh requeſt for the Saints, according to the will of God. Where we ſee, both what great infirmities we be ſubiect vntounto, and alſo how the Spirit of God helpeth vsus in the ſame. For ſometimes through the greatneſſe of our miſerie, we know not what to ſay, or howe to pray to God as we ought: and yet then his Spirit doth ſtirre vp in vsus, though not many wel ordered ſpeches or words; yet thoſe ſighes and groanes which beeing vnſpeakable, and not felt of them, in whom they are, are well vnderſtood and accepted of God, becauſe they proceede from his ſpirit, whoſe meaning he knoweth & granteth, becauſe it maketh requeſt for the Saints according to the will of God.

Wherein we are firſt of all to cō ſider, that though wee hauehave receiued the ſpirit of God, euen the ſpirit of adoption, whereby we crie Abba, Father, which ſpirit teacheth vsus to pray, and by which wee hauehave many times called vponupon God with great aſſurance and comfort, both for and with our ſelues and others alſo; yet there may be a time, & that very often, wherein wee may be ſo diſhorted by ſome great affliction, and in ſuch a caſe, that beeing as it were aſtoniſhed and ouercome with the greatneſſe and ſtrangeneſſe of it, wee cannot well tel what to pray, or what to aske of God. And though prayer at ſuch a time eſpecially be our only refuge, according to the ſaying of the Prophet,Pſal. 50.25. Call vponupon me in the day of trouble, ſo wil I deliuer thee: yet we cannot tell how to begin, and what to ſay. And ſo vnlike ſhall we bee vntounto our Father, and to that that wee hauehave beene in times paſt, as though wee were not the ſame: nay, our eſtate may ſeeme to bee like vntounto the wicked, who are at their wits ende, and know not how to pray vntounto God at all. For if we were asked then, what we would hauehave, we cannot make a direct anſwer; and though we hauehave libertie to aske of God according to our neede, yet wee cannot vſe it: for we cannot tell what to pray.

O what a wonderfull thing is this! but yet moſt true; and that which is to be found not in ſome fewe meane perſons onelyonly, that are ignorant, and hauehave not accuſtomed themſelues to prayer; but in the moſt excellent ſeruants of God, euen the Apoſtles thē ſelues; as Paul here bringeth himſelfe in with the reſt for an example, and in this great infirmitie maketh himſelfe like vntounto the reſt, ſaying; For we know not what to pray as we ought. And though there be many excellēt praiers in the old & new Teſtament, by which wee might learne how to pray; and eſpecially wee hauehave a perfect forme of prayer preſcribed by our Sauiour Chriſt to direct vsus in all things needfull for vsus: yet in temptation wee aske thoſe things many times, which if we had them, would bee hurtfull vntounto vsus: and when wee doe aske that that is profitable and good, yet euen then by preſcribing vntounto the Lord the time when, & the manner how, and the meanes whereby wee would bee deliuered, according to our owne minde, wee pray with ſuch impatience and diſtruſt, that it may be truely ſaid of vsus, Wee cannot tell what to pray as wee ought.

This was the eſtate of that good King Hezekiah, when he was ſicke vntounto death; at what time beeing greatly pained in his body, and ſore troubled in his minde, and out of all hope of life, he turned his face vntounto the wall, and praied vntounto the Lord; but how? hee doth expreſſe it in theſe words. Like a Crane or a Swallow ſo did I chatter,Eſa. 38.14. I did mourne as a doue: that is, in the bitterneſſe of his ſoule hee did not vſe many words; yea, hee was altogether ſo confuſed, that his prayer was like the chattering of birdes, he knew not almoſt what to ſay.

Such was the perplexitie & more then infirmitie of Dauid, when as in his great afflictions, in ſtead of praying, he roared all the day long, as hee ſaith of himſelfe;Pſal. 32.3. When I helde my tongue, my bones conſumed, and vvhen I roared all the day: ſo that ſometimes he held his peace, beeing betvveen hope and deſpaire, and ſometimes he vttered many deſires; but beeing carried avvay vvith the preſent feeling of his aduerſitie, they vvere more like the roarings of a vvilde beaſt, then any vvell ordered prayer. And at another time he ſaith, Mine heart trembleth vvithin me,Pſal. 55.4. & the horrors of death are fallen vponupon me: feare and trembling are come vponupon me, and an horrible feare hath couered me: in vvhichwhich vvords, hee ſhevveth in vvhat infirmity & vveakneſſe he vvas then fallen into: & for his prayers, after vvhat manner they vvere framed, hee declareth in theſe vvordes;Verſ 2. I mourne in my prayer and make a noiſe, ſo that there vvas mourning and ſome kinde of noiſe, and little elſe. And another time hee expreſſeth his outvvard eſtate, & the inward affection of his mind, and the maner of his prayer then, after this ſort.Pſal. 102.3. My daies are cōſumed like ſmoak, & my bones are burnt like an herth: mine heart is ſmitten and withered like graſſe, becauſe I forgat to eate my bread: for the voice of my groaning my bones doe cleaue to my skinne. I am like a Pellican of the wilderneſſe, and am like an owle of the deſarts. I watch, and am as a ſparrow alone vponupon the houſe top. Surely I hauehave eaten aſhes as bread, and mingled my drinke with weeping. By which kind of ſpeeches he ſheweth how greatly his affliction did worke vponupon him, ſo that in them he did groane and weepe, and caſt out many fearefull cries, but all things were ſo out of order in his praier, that they were like the chattering of a Pelican and of a ſparrow, and the skreeks of an owle, rather then any thing els, if God had conſidered them in his iuſtice, and ſo he might hauehave reiected them.

Thus wee ſee, that theſe moſt excellent ſeruants of God in their greateſt conflicts and agonies, were ſo farre from beeing able to pray vntounto God in any tolerable manner, that in their own ſenſe and feeling they did but roare & crie, ſob and ſigh, weepe, mourne and complaine; and that alſo very confuſedly, euen like the Crane, the Swallow, the Pellican, the Sparrow, euen the ſhreeke Owle it ſelfe: ſo diſtracted were they in thēſelues, and full of diſorder, and fallen into ſo many great diſorders at once. Therefore we may not iudge of our ſelues, or of others, by any one ſuch accident, or few particular caſes, leaſt we ſhould deceiue our ſelues, ſaying, I hauehave not the ſpirit of God, for I cannot pray nor call vponupon God in mine affliction; and if I doe at any time, it is not as I ought: for this is that which Paul confeſſeth of himſelfe, & of other the ſeruants of God, and which wee hauehave ſeene in theſe two excellent Kings, Hezekiah and Dauid, that in affliction oftentimes we cannot tell what to pray as we ought.

But yet in this great vnfitneſſe of ours, we muſt not be like to the wicked, who then giuegive ouer all prayer, becauſe they are vnfit for it: and we are ſubiect vntounto this temptation, to put off praier, becauſe we ſee that we cannot pray as we ought, and ſo wee are made to thinke, that wee ſhould offend God in praier. But wee muſt then ſtriue earneſtly againſt this infirmitie of ours, and ſo pray to God that we might pray; and as the Diſciples ſaid vntounto Chriſt,Luk. 11.1. Lord teach vsus to pray; ſo let vsus deſire the Lord to giuegive vsus his good ſpirit of prayer: which if we will doe, no doubt wee ſhall find his promiſe to be true, that then The ſpirit of God in vsus ſhallRom. 8.26. make requeſt for vsus. For as our Sauiour Chriſt comforteth his Diſciples in an other caſe,Math. 10.1… ſeeing that they ſhould bee brought before the Gouernours and Kings for his ſake: But when they deliuer you vp, take no thought how, or what you ſhall ſpeake, for it ſhal be giuen you in that houre, what you ſhall ſay; for it is not you that ſpeake, but the ſpirit of your Father that ſpeaketh in you: Euen ſo wee ſhall finde by experience, that when we are moſt vnfit to pray, if we will not yeeld to this infirmitie and ſlothfulneſſe, but ſtriue againſt it, there ſhall be a ſecret inward working in vsus, whereby we ſhall bee ſtirred vp to doe ſomething; and there ſhall be a labour of the heart, and an endeauour of the minde, aſpiring vntounto that which we may ſeeme not to attaine vntounto: and there ſhall be many ſighings, though few words; many great deſires, though fewe voices: yea, there ſhall bee that which wee cannot greatly cōceiue of our ſelues, and eueryevery thing ſhall be vnſpeakable: according to the ſaying of the Apoſtle, That when we know not what to pray as we ought, the ſpirit of God ſhall make requeſt for vsus, with ſighes which cannot be expreſſed.

For no doubt theſe men that we ſpake of before, Hezekiah and Dauid, euen at thoſe times, when they could not tell what and how to pray of thē ſelues; yet the Spirit of God helping their infirmities, they did pray in ſome good acceptable manner, and there were at the leaſt vnſpeakeable ſighs and groanes ſtirred vp in them: for it is ſaid of Hezekiah, 2. king. 20.3.that he then turned his face to the wall, and praied to the Lord: and afterwards it is ſaid, The Lord did heare his prayer. And Dauid, when as in his owne feeling he did but roare and ſigh, and mourne; as he ſaith,Pſal. 38.6. I goe mourning all the day, I roare for the griefe of mine heart: yet then hee made his deſires knowne vntounto the Lord in prayer, and poured them our very plentifully before him. And when hee did but mourne and make a noiſe, he deſireth the Lord to hearken vntounto him,and 55.2. and to anſwer him: and when he ſaith, that his groanings were like the Pellicans, and the ſparrows, & the ſhrike owles, yet to ſhew, that in them there was a worke of Gods ſpirit, which made them acceptable to God, hee beginneth the Pſalme thus: O Lord,and 102.1. heare my praier, & let my crie come vntounto thee: incline thine eares vntounto me, when I call make haſt to heare me. And to ſhew that his example in thus praying was for the inſtruction and comfort of the Church, it is thus intituled, A praier of the afflicted, when he ſhal be in diſtreſſe, & powre out his meditation before the Lord: Shewing not onelyonly that the afflicted in their diſtreſſe doe thus pray, but that the Lord heareth them therein, and graunteth their deſire.

And thus is it ſaide of the whole Church of God in Egypt, at what time,Exod. 1.14. as they were greatly oppreſſed, ſo that they grewe wearie of their liues, by ſore labour in clay, and in bricke, and in all worke in the fielde, with all manner of bondage, which was laid vponupon them moſt cruelly; ſo there was great ignorance and much weakeneſſe among them, and therefore not knowing well many of them how to pray to God,Chap. 2.23 They ſighed to God for the bondage, and cried; and their crie for the bondage came vntounto God, and he heard their moane, and looked vponupon them, and had reſpect vntounto them: and hee ſaid vntounto Moſes,& 3.7. I hauehave ſurely ſeene the trouble of my people, and hauehave heard their crie, for I know their ſorrowes, therfore I am come down to deliuer them.

This is then a moſt notable comfort in all afflictions, that wee beleeuing in Chriſt, and made thereby partakers of his holy ſpirit, it ſhall ſo helpe vsus in all our infirmities, that when we cannot tell what, or how to pray as we ought, it ſhall teach vsus ſo to doe it, as wee may hauehave hope and comfort of beeing heard. For this is that which Paul addeth in the next verſe,Rom. 8.27. That hee that ſearcheth the hearts, knoweth what is the meaning of the Spirit; for he maketh requeſt for the Saints according to the will of God. Where by knowing, he doth not onelyonly meane that he vnderſtandeth it, as hee doth all other things; but he accepteth and alloweth of it, and doth moſt willingly graunt ſuch requeſts, as though they were made in farre better liking to our ſelues: & ſo is the word taken in the firſt Pſalme, where the Prophet ſaith, The Lord knoweth the way of thePſal. 1.6. righteous, that is, hee doth make account of them, approoue, and allowe of them, regard and proſper them.

For as wee hauehave ſeene euen now, hee heard the crie of the Iſraelites, when they did but ſigh & make their moane, and did deliuer them from their cruell bondage; & he did heare king Hezekiah chattering in his praier like a Crane, and raiſed him vp from death, and added fifteen yeares more vntounto his life;2. Ki. 20.11 and to confirme him therein, hee brought againe the ſhadow tenne degrees backe, by the degrees whereby it had gone downe in the diall of Ahaz. And hee heard Dauid when he roared for the extremitie of his paine, and forgaue the puniſhment of his ſinne; that is, forgaue him his ſinne, and remooued the puniſhment thereof. And wee may remember our ſelues, if we hauehave marked any thing, how the Lord hath heard vsus many times in our greateſt need, when we hauehave howled and cried, rather then made any ſetled and well ordered prayer: yea, when we hauehave rather moaned then ſpoken, rather ſighed then vttered a word. For the Lord in this caſe regardeth not ſo much the multitude of wordes, as he looketh to the meaning of his ſpirit, and granteth that, though they ſpeake neuer a word.

For euen as a father or mother hauing a young infant ſicke of ſome ſore diſeaſe, though the childe cannot ſpeake and call for this and that, yet they are readie to helpe it; and if it be elder, and can ſpeake, yet being full of paine, it cannot call for things as it ought: neuertheleſſe, if they can by any ſignes gueſſe at the meaning of it, they will accept as much of it, as though the childe had ſpoken very diſtinctly, and vſed many words: Euen ſo the Lord, who is infinitely filled with the bowels of compaſſion towards vsus in Chriſt, farre aboue any father or mother; inſomuch as the Lord ſaith, Can a woman forget her childe,Eſa. 49.15. and not hauehave compaſſion on the ſonne of her wombe? though they ſhould forget, yet will not I forget thee: though hee delighteth to heare vsus pray to him, as Chriſt himſelfe witneſſeth to his Church, ſaying, My doue, ſhew me thy ſight, let me heare thy voice;Cant. 2.14. for thy voice is ſweete, and thy ſight comely: yet when by the extremities of our miſeries wee are ſo oppreſſed or diſtracted, that wee cannot in any orderly manner pray vntounto him as we ought; yet he alloweth of the ſighes & ſobs that we offer vp vntounto him, and granteth not ſo much our wordes (which ſometimes none or very fewe) as the meaning of his ſpirit, which is large and plentifull in vsus.

And hereupon it commeth to paſſe, that the Lord in his iuſt merciemercy imputeth not vntounto his ſeruants the manifold rebellions of their fleſh, or great complaints in their praier; as hee did not vntounto Iob nor to Dauid, who were full of them, as wee hauehave ſeene before; becauſe he hath reſpect vntounto the meaning of his ſpirit in thē: As the mother is not ſo much grieued or offended with the murmurings, impatiencie, and froward outcries of her poore ſicke childe; as ſhe by the leaſt token gueſſeth at the meaning of him, and taketh that in good part, and giueth to him accordingly.

What ſhall we ſay to theſe things? Is it true indeede, that the Lord will vouchſafe to looke vponupon the low degree of his ſeruants; and hauehave reſpect vntounto poore ſinnefull creatures, who when they are fallen into the bottom of their iuſt deſerued miſerie, and euen then can not pray vntounto him one word aright; and when they begin to ſpeake vntounto him, euen then their tongue cleaueth to the roofe of their mouth; that he will yet heare their ſighs, and their cries? yea vndoubtedly, he that of his great merciemercy will beare with ſuch great weakneſſe in men,Matt. 12.20. that he will not breake a bruiſed reede, nor quench the ſmoking flaxe; he will of the like merciemercy heare, not onelyonly the well ordered prayers of his Church, but euen the very cryings & roarings of his ſeruants, though they be like the Pellicans and the owles: yea their mournings, though they be like to the doues: yea, when they ſay nothing, neither indeed can, their very ſobs and ſighs, which come frō the abundance of a troubled ſpirit, and can not be expreſſed: for he alloweth of the meaning of his Spirit, which worketh theſe things in them: and if they could, thereby they are willing to performe better ſeruice vntounto him, and are ſorie that they can not doe it. What can be more comfortable vntounto vsus, then this?

Therefore in all our neceſſities let vsus goe vntounto the Lord in Chriſt with great boldneſſe, and come vntounto the throne of grace: and though we can not vtter many wordes, yet let vsus ſpeake vntounto him: for ſurely the acceptation of our praiers conſiſteth not in the multitude or well placing of our words, but in the requeſt and deſire of our hearts: and therefore if we can pray but two or three words, & ſay with the poore Publican, Lord,Luk. 18.1…. be merciful vntounto me a ſinner; or with the Apoſtles, Lord increaſe our faith;& 17.5. or with the man in the Goſpel, Lord I beleeue, Lord help mine vnbeleef;Mar. 9.24. or with the blind man,Matt. 9.29. O ſon of Dauid hauehave mercy vponupon me; or with the theefe vponupon the croſſe,Luk. 23.4…. Lord remember me in thy kingdome, &c. this ſhort prayer proceeding from the Spirit of God in vsus, and offered vp in the mediation of Chriſt Ieſus, and in the vertue of his prayers, ſhall be as well receiued of him, when we can doe no better, as if we had ſpent an whole houre in prayer.

Yea, if we do but lift vp our minds vntounto God, and pray in our ſpirite, though we vtter not one word, as that godly woman Hannah the mother of Samuel did;2. Sam. 1.10 who beeing troubled in her minde praied vntounto the Lord, and wept ſore: but how did ſhee pray? ſhee ſpake in her heart, her lips did mooue onelyonly, but her voice was not heard: The Lord will heare vsus, as he did her, and giuegive her according to her deſire: as ſhee afterward confeſſed to Heli the Prieſt: I praied for this child, and the Lord hath giuen me my deſire, which I asked of him. And ſo did Nehemiah pray vntounto God, for he waiting vponupon the King of Babylon as hee ſate at table, and beeing ſad in his preſence more then he had wont to be, the King demanded of him the cauſe, & he told him: then hauing leaue of the King to ask what he would for the accompliſhing of his deſire; it is ſaide that hee praied to the God of heauen: that is,Nehe. 2.4. he lifted vp his mind vntounto God, and deſired him to bleſſe him in that enterpriſe of his, and ſo he did. So we if either we can not pray in words, or waite opportunity of time and place, and doe but ſigh vntounto him after an vnſpeakeable manner, the Lord will not refuſe that, becauſe it proceedeth from his Spirit.

And as this may be no ſmall comfort vntounto vsus in our affliction, ſo the Apoſtle Paul in the next verſe following doth for our further comfort ſhew what is the ende of all the afflictions of the children of God; namely, their benefit and good, whē he ſaith,Rom. 8 2…. Alſo we know that al things worke together for the beſt to them that louelove God, euen to them that are called of his purpoſe. In which words he miniſtreth this ſoueraigne medicine againſt the contagion & poiſon of all affliction, telling vsus, that they come to the beleeuers not for their hurt, but for their ſingular good; eſpecially ſeeing they befall them not by fortune or chance, but by the ſpeciall prouidence of God, and that for the ſame ende: who as he hath choſen them from euerlaſting, ſo in the ſame counſell of his he ordained that they ſhould in their croſſes bee like vntounto his ſonne.Verſ. 29. For thoſe whom hee knew before, hee alſo predeſtinate to be made like to the image of his ſon, that he might bee the firſt borne of many brethren: and therefore hee calleth them in time, iuſtifieth them by faith, and by the croſſe bringeth them to eternall glorie, as he did his owne naturall ſonne: as it is ſaid in the next words,30. Moreouer, whom he predeſtinated, them alſo he called; & whome he called, them alſo he iuſtified; and whome he iuſtified, them alſo he glorified.

Whereupon he boldly concludeth, that no affliction ſhall be able to hurt them, ſeeing that the Lord is with them in the ſame, meaning thereby to doe them good: for he ſpeaketh after a moſt confident maner, What ſhall we then ſay to theſe things?31. If God be on our ſide, who can be againſt vsus? as if he had ſaid, ſeeing that God is with vsus in all our afflictions by his prouidence and power, and by the aſſiſtance of his holy Spirit, none of them ſhall be able to doe vsus any harme: And the truth of Gods louelove and meaning towards vsus this way, he confirmeth by a moſt excellēt proof, when he addeth,32. Who ſpared not his owne Sonne, but gaue him for vsus all to death, how ſhall he not with him giuegive vsus all things alſo? In which words he ſheweth, that we hauehave no cauſe to feare, no not in any croſſe, that the Lord will not giuegive vsus whatſoeuer is profitable for vsus, ſeeing that he hath not ſpared his owne Sonne to ſaue vsus.

Therfore when he ſaith, All things worke together for the beſt to them that feare God, it is moſt true, whether we take it generally, as the words may be expounded, namely, not onelyonly proſperitie but aduerſitie alſo, not onelyonly health but ſicknes, not onelyonly libertie but impriſonment, not onelyonly honour but diſhonour; make for the beſt to thoſe that louelove God. Or whether it be reſtrained to this particular purpoſe of his; namely, to affliction of what nature or kind ſo euer. It is no doubt the intent of the Apoſtle to ſpeake of this latter, and to ſhew, that all afflictions doe not onelyonly not hinder the ſaluation of the godly, but doe greatly further the ſame. Which ſaying of his, though it containeth an whole and entire matter by it ſelfe, yet beeing inferred vponupon the former wordes, he ſeemeth therein to anſwer a ſecret obiection, which might ariſe in mens mindes from thence; namely, that it ſeemeth many times that the Lord doth not heare the praiers of the afflicted, becauſe their afflictions be not onelyonly not remooued, according to their praiers, but ſomtimes increaſed contrarie to their earneſt deſire.

Therefore wee muſt remember, what hath beene alreadie ſaid touching this matter, namly, how the Lord in graunting our requeſts, looketh not ſo much to the particular things which we deſire, as to the meaning of his Spirit in vsus: and granteth that, in turning our afflictions to our ſingular good: wheras if they were preſently remooued, the Lord ſeeth that it would be far worſe with vsus, though we imagine the contrarie. For as if one in a burning feauer ſhould in the middeſt of his fit impatiently deſire to be waſhed with colde water; and then the skilfull Phyſitian ſtanding by, beeing his friend alſo ſhould giuegive him ſome wholeſome conſerues or other cooling thing, hee ſhould in denying that particular thing demā ded, graunt vntounto his generall meaning, which was, that he might hauehave ſome thing giuen him, that might do him moſt good, though now beeing diſtēpered, he was not able to iudge of it, but did miſtake one thing for an other, and thought that to be beſt, as to be plunged into the colde water, which indeede is the worſt: So wee whatſoeuer we aske in our diſtreſſe by praier vntounto God, our meaning is and muſt be, if it be ruled by Gods ſpirit, that we would hauehave that giuen vntounto vsus, which might procure our beſt good, and further our ſaluation moſt of all. Therefore if the Lord ſuffer our croſſes to remaine, and turne them to our good, though we in particular praied for the cleane taking of them away, hee fulfilleth both theſe promiſes vntounto vsus at once; namely, he giueth vsus according to the meaſure of his ſpirit in vsus; and hee alſo cauſeth them to worke together for the beſt to thoſe that louelove God.

Thus then Paul beſought the Lord thrice, that is, very often,2. Cor. 12.8. that the meſſenger of Satan might depart from him; and yet the Lord ſuffered him ſtil to buffet the Apoſtle, leaſt he ſhould bee exalted out of meaſure, through the aboundance of reuelations that were giuen vntounto him: and the Lord gaue him this further anſwer, that his grace ſhould be ſufficient for him to vphold and ſtrengthen him, and that the power of God ſhould be ſeen in the Apoſtles weakneſſe. The Lord in denying this requeſt of his, did giuegive him according to the meaning of his ſpirit in him, which was, that the Lord would deale with him this way, as it ſhould make moſt for his owne glorie, and for the furtherance of Pauls ſaluation; and alſo did cauſe this affliction to worke together with other things for his beſt good; for this did him more good remaining, then if it had beene taken away: for hereby he had more experience of his owne weakeneſſe, and of the power of God, then otherwiſe he could hauehave had.

And thus alſo the Lord hath verified from time to time vntounto the reſt of his ſeruants the truth of that promiſe of his, which is vttered by the mouth of the Prophet Salomon, Pro. 10.24.God will fulfill the deſire of the righteous; that is, God will not onelyonly bleſſe thoſe that ſerue him, but hee will beſtowe thoſe bleſſings vponupon thē moſt of all, which they eſpecially deſire, and do moſt earneſtly pray vntounto him for: according to that that is ſaid in the Pſalme,Pſal. 145.19. Hee will fulfill the deſire of them that feare him. Which promiſes are ſo to bee vnderſtood, not that he will alwaies giuegive them eueryevery particular thing that they aske, for many times through ignorance, or beeing diſtempered with ſome tēptation, they aske that that is hurtfull, and then God denieth them: but he giueth them ſome other thing that is more profitable for them, according to the generall meaning of the ſpirit of God in them. And ſo doe parents vntounto their little children, whom they louelove full dearely, when they aske kniues and ſuch hurtfull things, in ſtead of them, they in wiſedome giuegive them ſome other thing that they ſhall delight in as much; and ſo ſtill their frowardneſſe, and giuegive them their deſire in another kind.

Euen ſo the Lord fulfilleth the deſire of his ſeruants, by making an exchange, when as they name one thing, and he giueth them an other as good, or better: as it is ſaide in the Pſalme,Pſal. 21.4. He asked life of thee, & thou gaueſt him a long life, euen for euer and euer: where in the perſon of Dauid he ſheweth how God dealeth with his Church, they aske life of him, and he giueth not onelyonly that, but eternall life: as he did to Hezekiah; but yet ſometimes they that are weake and ſicke, and deſire life, they hauehave it not graunted, but linger and pine away euen vntounto death, and ſo God taketh them into his bleſſed kingdome, and giues them eternall life, which is better then that life that they deſired. And thus did he deale with many of the Corinthians,1. Cor. 15.32. whō he did by death iudge and chaſtiſe in this world, that they might be ſaued in the world to come.

And this was the caſe of his faithfull ſeruant Moſes, Deut. 3.25.who in the wilderneſſe deſired earneſtly of the Lord, that he might goe ouer and ſee that good land that was beyond Iorden, and that goodly mountain Sion, and Lebanon: but he would not heare him in that, and ſo cauſed him to goe vp into mount Nebo,chap. 34 …. vntounto the top of Piſgah where he ſhewed him all the land, and there he died, and ſo entred into the kingdome of heauen, and tooke poſſeſſion of it for euer, whereof this land was but a type & figure: and ſo the Lord denying him that particular, euē to come into the land of Canaan, gaue him that that was farre better, & whereby he was more confirmed in the ſame of God, and in the truth of his couenant; euen to enter into the kingdome of heauen, and ſo gaue him according to the meaning of his Spirit.

But further touching this matter, we are more generally to vnderſtand, that the Apoſtle ſaith not onelyonly, that the croſſe ſhall turne to our good, but that this ſhall be verified of all the croſſes that eueryevery way come vponupon vsus, be they neuer ſo ſtrange, or vnlooked for: whether it be ſicknes, pouertie, impriſonment, baniſhment, loſſe of husband, wife, children, father and mother, friends and kinred, loſſe of name and credit, or any thing els: as ſorrow and griefe of minde, and affliction of the ſpirit. Which is wiſely to be marked of vsus, leaſt at any time we might be deceiued, to think when the Lord ſhall lay his hand vponupon vsus, as it pleaſeth him, that if it were ſome other affliction, then that which now is come vponupon vsus, we could hauehave ſome good hope in it; but this is ſo great, it toucheth vsus ſo nearely, that we can not poſſibly ſee, how or which way it ſhould bring vsus any good.

And as the Deuill is readie to aſſault vsus with this temptation, ſo we by reaſon of our corruption are too prone to yeild vntounto his perſwaſion therein, and ſo by impatiencie to be wearie of the croſſe, as not able to looke for any good from it. We therfore that wee might comfortably withſtand this temptation of his, beſides that we muſt holde our ſelues faſt to the words of the Apoſtle, who ſaith, that all things worke together for the beſt to thoſe that louelove God;Gal. 1.9. he ſpeaketh of all, not of this or that: againſt which if any, yea an Angel from heauen ſhould perſwade vsus, we muſt hold him accurſed. We muſt cōſider that this good commeth frō all affliction, not as though it were naturall & proper vntounto it: for indeed it is otherwiſe, that of it ſelfe it maketh men worſe, as the ſunne hardeneth the clay: and it driueth men from good, as the rodde driueth the child away from the mother. And this is that which Satan aimeth at in all men,Iob. 1.11. as hee did in righteous Iob, though he preuailed not, when hee ſaid of him to the Lord, Stretch out thine hand, & touch all that he hath, and ſee if he will not blaſpheme thee to thy face. And thus he preuaileth with the wicked in all croſſes that come vponupon them, as wee ſee in the example of Pharaoh king of Egypt, who by the ten plagues that God ſent vponupon him, was made more hard hearted, and waxed ſtill worſe and worſe, and would not heare the commandement of God, to let the people of Iſrael goe.

But with the children of God it is not ſo, the goodneſſe of God towards them ouercommeth the malice of the deuill againſt them. And as in the wilderneſſe the ſting of the fierie ſerpēts were healed in the bodies of mē by looking vp to the braſen ſerpent;Num. 21.8. ſo the venime and poiſon of all croſſes is taken away in the children of God, by vertue of the croſſe of Chriſt; ſo that contrarie to the nature of it, it worketh good: as alſo by the death of Chriſt,1. Cor. 15.55. the ſting of death is taken away, ſo that it cannot hurt any of his, but doth them the greateſt good, beeing thereby made for them a paſſage into eternal life. The which that it might not ſeeme ſtrange vntounto vsus, much leſſe impoſſible; namly, that afflictiō hurtfull in it ſelfe to the wicked, ſhould work for the beſt to thoſe that louelove God: wee muſt remember that euen men by their wiſdome are able to make thoſe things ſerue for the benefit of man, which of themſelues are moſt hurtfull vntounto him.

For the Phyſition through his skill can cure a man by Gods ordinance and bleſſing, and ſo make him ſtronger then hee was before, by taking away ſome part of his blood, euen that wherein the life conſiſteth; and by taking away other humors, & ſo diminiſhing a great part of his fleſh: and the Chyrurgion by cutting and piercing the fleſh with an hotte yron, or eating it away with ſome corraſiues, is able by theſe woundes and hurtfull things, to preſerue the ſtate of the members of the bodie: Then the Lord much more by that which in it ſelfe would hurt our ſoules, is able to cure them; and to doe them good. And if the Apothecarie can ſo temper that which in it owne nature is poyſon (as the Vipers fleſh) ſo temper it I ſay, with other wholeſome ingredients, and correct it with thoſe that be cordiall; that of it hee will make a moſt ſoueraigne Treacle, and ſuch an wholeſome confection, as ſhall expell poyſon, and driue it from the heart; and ſo make that which of it ſelfe would cauſe death, to bee a ſpeciall preſeruer of life: Shall not the Lord by his infinite wiſedome, goodneſſe, and almightie power, the Lord I ſay,2. Cor. 4.6. which cauſed the light to ſhine out of darkeneſſe, contrarie to the nature of it, and who calleth the things that bee not, as though they were, and ſo cauſeth thē to be, and which bringeth good out of euill, euen his owne glorie out of the ſin of man; ſhall not he bee much more able by the moſt grieuous croſſes that can befall vsus, to worke the greateſt good for vsus that may be?

Therefore when we would looke for good from our afflictions, and ſo be comforted in them, patiently bearing them, in hope of the bleſſed fruit that we ſhall reape by them; wee muſt not ſo much looke to the things themſelues, how fit they bee for vsus, nor to our ſelues, how wee bee fitted for them; as to the truth of Gods promiſe made vntounto vsus concerning this matter, & ſo be ſure that the Lord wil worke our good thereby, becauſe he that is true and al-ſufficient hath ſaid ſaid it. And this one perſwaſion no doubt, ſhould worke in vsus great patience in all our afflictiōs; yea it ſhould make vsus cheerefully, and with our heads lifted vp, & not hanging down, to beare them; for how many grieuous things will naturall men indure willingly, if they ſee that they will make for the bettering of their eſtate? As what will not the ſicke patiēt ſuffer at the hands of the Phyſitiō or Chirurgion by launcing, purging, fearing, diet, &c. when he is perſwaded that they will procure his bodily health? ſhould not a Chriſtian man and woman much more indure hard things at the hands of God, ſeeing he hath ſaid that they ſhall procure the health of his ſoule, & worke his good that way.

But indeede herein lieth the point of this matter, and this is all in all, namely, that the poore afflicted ſoule knoweth not, that the Lord by his affliction will work his good: and that maketh him ſo vnquiet, and euer complaining: for giuegive him this faith, and the feeling of it, that his affliction ſhall be turned vntounto his good, and lay vponupon him whatſoeuer you will, he is content to beare it. Therefore for the ſatisfying of our ſelues herein, let vsus hearken to that which the Apoſtle ſaith, Wee know,Rom. 8.28. that all things worke together for the beſt to thoſe that louelove God: which is as if he had ſaide, though you becauſe of your ignorance, vnbeleefe, and want of experience, are vncerten what wil be the happie iſſue of all your afflictions, yet we know very well, that all ſhall worke together for our & your good. Which he ſpeaketh confidently both as a teacher of the Church, an Apoſtle, and as a man of experience, and therefore we ought to giuegive credit vntounto him, rather then to our ſelues. Euen as the patient doth to the Phyſitian, though himſelfe had neuer experience of any ſuch thing before: when he ſaith vntounto him, I knowe that this will make for the health of your bodie, and the preſeruation of your life.

And in this thing wee ought to giuegive credit vntounto the Apoſtle ſo much the more, becauſe vntounto his own word and ſaying, he ioyneth the teſtimony of many other, ſaying, Wee know, meaning the reſt of the Apoſtles and miniſters, and men of experience; he ſaith, that all of them knew it, & therfore this word beeing confirmed by the mouthes not of two or three witneſſes onelyonly, but hauing (as the Apoſtle ſpeaketh) ſo great a cloud of witneſſes for it,H…b. 12.1. it ſhould be receiued without all gaineſaying. For it is all one, as if the ſicke patient fearing to take the potion that is preſcribed vntounto him, leſt it ſhould make him more ſicke, he ſhould hauehave not onelyonly one, but an whole counſell of Phyſitians ſaying vntounto him, that vndoubtedly this medicine is like to do you good; we know the working of it very wel, and hauehave had great experience of it in many, you neede not to feare it, take it vponupon our credit. This would much mooue and incourage him vntounto it.

So no doubt this ſhould correct the too much feare that is in vsus, of beeing hurt by the croſſe, when we heare ſo many excellent and famous men, very skilfull therein, to ſpeake ſo boldly vntounto vsus of the benefit of it: euen thoſe, whome ſeeing that we are moſt readie to beleeue in all other things, why ſhould we not giuegive credit vntounto them in this alſo? But that we might doe it the rather, let vsus a little conſider in particular of the benefit of the croſſe. And though the Apoſtle name one great one here, which might be ſufficient; yet before we come to it, let vsus ſee, what other endes of it the Scripture affoardeth vntounto vsus.

And firſt of all, we ſhall finde it to be a ſpeciall meanes to draw vsus from the too much louelove of this world; that according to the ſaying of the Apoſtle,2. Cor. 7.31. they that vſe this world might be as though they vſed it not, that is, that we might be ſo addicted to theſe worldly things, that we ſet not our affections too much vponupon them. For ſuch is the corruption of our nature, that when wee hauehave all things at will, we are ſo wedded to this world, that we thinke it beſt for vsus alwaies to abide here, and here we would ſet vp our tabernacles for euer; and wee are readie to ſay with the worldling in the Goſpel,Luk. 12.19. Soule, thou haſt much goods laid vp for many yeares, liue at eaſe, eate and drinke, & take thy pleaſure: and though heauen be a thouſand times heauenly, yet we deſire it not at all, or not ſo earneſtly as we ſhould; but wee are ſtill earthly minded, and as it were groueling vponupon the earth: ſo hardly or not at all can wee come vntounto that that we are exhorted vntounto, to ſeeke,Coloſ. 3.…. and to ſet our affections on thoſe things that are aboue, and not on things which are in the earth; yet when by affliction we ſhal finde that there is no contentation in any eſtate here below, it may mooue vsus to deſpiſe all worldly things, and to aſpire vntounto heauen,Pſal. 16.11. where in the preſence of God is the fulneſſe of ioy, & at his right hand are pleaſures for euermore.

For this cauſe the holy Patriarkes ſuffered ſo many afflictions in the daies of their pilgrimages, as appeareth in their ſeueral ſtories; in reſpect of which one of them ſaid,Gen. 47.…. That his daies were fewe and euill. For wheras many earthly things were promiſed vntounto them, yet that they might not ſtaie in them, but from them, as it were by certaine ſtairs, they might aſcend vntounto the conſideration of heauenly things, which the earthly did ſhadow out vntounto them, and which they were eſpecially to looke for; he mingled his manifold great bleſſings with manifold croſſes: & in that land that was promiſed vntounto them, they had no certaine abiding, that they might ſeeke after the kingdome of heauen: As the Apoſtle ſaith vntounto the Hebrewes,H…b. 11.9. By faith Abraham abode in the land of promiſe, as in a ſtrange countrey, as one that dwelt in tents, with Izaack and Iacob heires with him of the ſame promiſe; for he looked for a citie hauing a foundation whoſe builder and maker is God. Theſe men had none inheritance in the land of Canaan, that they might not dream of a perpetuitie there, but might thinke of heauen, as of a better countrey, where they ſhould remain for euer, confeſſing themſelues continually to bee but ſtrangers and pilgrimes on the earth.

Thus alſo the Lord dealeth with many before their death, laying long and grieuous diſeaſes vponupon them, as he did vponupon his ſeruant Iob, that they finding no reſt in this world, might be willing to goe out of it when hee ſhall ſend for them, and ſay with olde father Simeon, Lord,Luk. 2.29. now letteſt thou thy ſeruant depart in peace: yea that they might deſire death moſt willingly, which before as moſt ougly and loathſome they did abhorre: and ſo ſaie with S. Paul, I deſire to bee looſed, and to be with Chriſt,Phil. 1.23. which is beſt of all. So that as the mother by ſome vnpleaſant thing weaneth the ſucking childe from the breaſt, now when ſtronger meate is more fit for it, vponupon which otherwiſe it would alwaies linger to the hurt of it; ſo the Lord by the croſſe weaneth our affections from the profits and pleaſures of the world, and ſo turneth it vntounto our good: and therefore if by experience we find that by any affliction we growe more wearie of the world, or leſſe in louelove with it, we are not onelyonly to take it patiently, but therein ſee the truth of this promiſe: we know that all things worke together for the beſt to thoſe that louelove God.Rom. 8.28.

Moreouer by affliction the Lord bringeth vsus to a more thorough repentance and ſorrow for our ſinnes, and worketh that in vsus therby, which the word did not before; when wee finde by woefull experience what great miſeries our ſins hauehave brought vsus vntounto, and how iuſt and true God is in all his threatnings.1. Cor. 11 31 For if when we hauehave ſinned, we would iudge our ſelues before hand, God would not iudge vsus: but when wee are iudged, wee are chaſtened of the Lord, that we might not bee condemned with the world: whereunto agreeth the ſaying of the Pſalmiſt, which is foūd to bee true by daily experience; that whether the Lord laie vponupon men ſickeneſſe, or impriſonment, or pouertie and want, or baniſhment, or ſuch like;Pſal. 107.11. when he hūbleth the heart with heauineſſe they crie vntounto the Lord in their trouble: ſo that affliction bringeth men to humilitie for their ſinnes, and to pray vntounto God to be pardoned, and to be deliuered. As we ſee in the example of the prodigall childe, who by great miſerie came to repent him of his riotous life; for when he had ſpent all,Luk. 1…. there aroſe a great famine in that land, and he began to bee in neceſſitie, which afterwards was ſo great, that hee would faine hauehave filled his bellie with the huskes that the ſwine ate, but no man gaue them him: then he ſaid, I will riſe and goe to my father, and ſay vntounto him, Father, I hauehave ſinned againſt heauen, and before thee, and am no more worthy to be called thy ſonne, make me as one of thy hired ſeruants. Thus wee ſee by affliction vntounto what meaſure of humiliatiō and repentance for his ſinnes, & confeſſion of them he was brought vntounto: a moſt excellent fruit of the croſſe.

The like may bee ſaid of the brethren of Ioſeph, who after that they had ſold him into Egypt, and made their father beleeue that hee was torne in pieces of ſome wilde beaſt; though we may preſume of thē, that they beeing brought vp, and ſtill liuing in the houſe of their godly father Iacob, they did ſecretly repent thē of their ill dealing towards their brother Ioſeph: yet many yeares after, euen twentie or thereabout, whē they were in aduerſitie, the memorie of it renued it ſelfe afreſh, and thereby they were brought more ſeriouſly to iudge themſelues for it; for they ſaid one to another,Gen. 42.21 We hauehave verily ſinned againſt our brother, in that wee ſawe the anguiſh of his ſoule when he beſought vsus, and wee would not heare him, therefore is this trouble come vponupon vsus. Thus this croſſe was turned to their good, in that it brought them to a further ſight and feeling of their ſinne, and to a more voluntarie and free confeſſion of the ſame.

So that affliction in this reſpect is compared to fire that purgeth the gold, and conſumeth the droſſe of it; and vntounto a file that ſcowreth off the ruſt of yron, and maketh it bright; & vntounto a purgation, that expelleth the corrupt and ſuperfluous humors out of the bodie. Therefore euen as the fire doth not hurt the gold in conſuming the droſſe, neither the file hurteth the yron in taking away the ruſt, neither doth the purgation hurt the bodie in expelling of ill humors: So afflictions cauſing vsus to abhorre and leaue ſome ſinne or other, which if we continued in, would deſtroy vsus, may truely be ſaid not to hurt vsus, but to worke our good, of what nature or kinde ſoeuer they bee: according to the ſaying of the Apoſtle, All things worke together for the good of thoſe that louelove God.

In the third place, this is the benefit of affliction, that it preſerueth vsus from many ſinnes, which otherwiſe through our owne corruption, and the temptations of the world and Satan we might fall into; but that being vnderunder the hād of God, as it were vnderunder the rodde, we are thereby kept in more awe: So that as Phyſicke ſerueth not only to cure vsus of the diſeaſes which we are alreadie fallen into, but alſo and eſpecially to preuent them, and to keepe vsus in ſome tolerable eſtate of health: So the croſſe recouereth vsus out of ſinne, when we are fallen into it, and preſerueth vsus from many, which otherwiſe might creepe vponupon vsus. And therefore as ſome ſickly bodies are driuen to diet themſelues, and are in a continuall courſe of phyſicke, to preuent that which their corrupt eſtate would otherwiſe neceſſarily pull vponupon them: So others by reaſon of the corruptions of their ſoules, and the manifold offences that they liue amongſt, are alwaies, or the greateſt part of their liues in the diet of affliction, as it were the phyſicke of their ſoules: not ſo much to bring them from groſſe and grieuous ſinnes, which they are as yet free from; as to keepe them frō falling into them, which the Lord foreſeeth they are moſt readie to do, in reſpect of their ages, callings, and places, that they liue in.

If then the Lord at any time deale with vsus, as men do with vnruly co…, or vntamed heyfers, which are kept from ſtraying out of their paſtures with hedges and ditches, ſo that they can not break out without their own hurt: ſo the Lord puts thornes and bryars as it were in our waies, that is, laieth affliction vponupon vsus, and ſo ſtoppeth the way againſt vsus, that wee might not breake forth by any kinde of diſobedience either on the right hand, or on the left, to our own hurt muſt we not needs ſay, that euen this way, as well as any other, the Lord worketh by affliction our ſingular good? And this is that, which God promiſed to his owne people among the idolatrous Iſraelites, namely, that by his afflictions he would ſo keepe them in, and bring them to ſuch ſtraitnes, that they ſhold hauehave no luſt to play the wantons, and to fall away from him by idolatrie after the example of others: when he faith, I will ſtoppe thy way with thornes,Hoſ. 2.6. and make an hedge, that ſhee ſhall not finde her paths. So that their affliction ſhould be an hedge of ſharpe thornes to pricke them, leaſt they ſhould breake out, and ſtray frō Gods commandements.

And this as it is a ſingular ende of affliction, ſo Dauid pronounceth thē bleſſed that are partakers of it to that ende, and can make that good vſe of it to themſelues, ſaying, Bleſſed is the man, whome thou chaſtiſeſt, O Lord,Pſal. 94.12. and teacheſt in thy law: that thou maieſt giuegive him reſt from the daies of euill, whiles the pit is digged for the wicked. So that it is a bleſſed thing to be ſo corrected, that he is taught the right vſe of it, euen to walke more carefully in the obedience of Gods law, that ſo he may eſcape thoſe puniſhments which ſhall come vponupon the wicked for their ſinns to their deſtruction. And this vſe David made of his affliction, as he profeſſeth of himſelfe,& 116.…7. before I was afflicted, I went aſtray, but now I keepe thy words: ſo that by his affliction he was kept from going aſtray, as he had wont to doe, and was conſtrained in a reuerent feare to walke in the compaſſe of Gods holy law: whereupon he concludeth thus by his owne experience:71. It is good for me that I hauehave beene afflicted, that I may feare thy ſtatutes. Thus affliction was a ſenſible kind of teaching to cauſe him to liue after Gods ſtatutes, and not after the common courſe of the world.

Fourthly, afflictions in the Scriptures are called trialls, becauſe that by them the Lord trieth vsus, and prooueth what is in vsus: not that he is ignorant of it; for Dauid ſaith vntounto God,Pſal. 139 2. Thou knoweſt my ſitting & riſing, thou vnderſtādeſt my thoughts a farre off; thou compaſſeſt my paths, and my lying downe, and art accuſtomed to all my waies: for there is not a word in my tongue, but loe thou knoweſt it, O Lord. So that he hath full & perfect knowledge of vsus without any triall: yet he trieth vsus by affliction, becauſe thereby he would hauehave our ſelues and others throughly to know, what is in vsus, and in what meaſure: and that both in reſpect of the good and euill that is in vsus; which without the triall could not ſo well be knowne. Which kind of triall ſerueth to this ende, that if we hauehave receiued any good grace, we might be thankefull to God for it, and for the meaſure of it: if not, we might labor for it; and if we hauehave any ſinne in vsus, we might repent and ſtriue againſt it: if not, we might take heede, that wee fall not into it for the time to come; and ſo eueryevery way God might be glorified.

And thus ſpeaketh the Apoſtle S. Peter of the afflictions of the church, comparing them vntounto fire, whereby mettalls are tried, whē he ſaith, Now for a ſeaſon (if neede require) ye are in heauines,2. Pet. 2.6. through manifold tentations; that the triall of your faith, being much more pretious then gold that periſheth (thogh it be tried with fire) might be found vntounto your praiſe, and honour, and glorie at the appearing of Ieſus Chriſt. Where the Apoſtle ſaith, that if men by the fire will trie their gold, to that ende, that they might certenly know, what is the value of it, and yet it is but a thing that periſheth, and therefore in no wiſe to be compared to faith and other moſt excellent graces of the ſpirit of God: Then the Lord much more may make triall of them by affliction, to the ende that all men may ſee them to be ſo pretious, and ſo pure as they be; and that they may be diſcerned from the hypocriticall and counterfeit ſhewes of vertue that are in the wicked and vngodly: that ſo men might make ſure reckoning of the one, and not truſt to the other, & ſo be deceiued by them.

Thus it is truly ſaid, that God did prooue Abraham, Gen. 22.1.when he ſaide vntounto him, Take thine onelyonly ſonne Iſaac, whome thou loueſt, and get thee into the land of Moriah, and offer him there for a burnt offering vponupon one of the mountaines, which I wil ſhew thee: and he did ſo: and therefore the Apoſtle ſaith, that by faith he offered vp Iſaac, when he was tried:Heb. 11.17. ſo that this was a great triall vntounto him, to ſacrifice his owne ſonne, whome he ſo loued, and in whome he had receiued the promiſe. But when he ſtretched forth his hand,Gen. 22.10. and tooke the knife to kill his ſonne, the Lord ſaid vntounto him from heauen, Lay not thine hand vponupon the child, neither doe any thing vntounto him: for now I know, that thou feareſt God, ſeeing for my ſake, thou haſt not ſpared thine onelyonly ſon. The Lord knew the obedience of Abraham before, but he ſpeaketh according to mens vnderſtanding, that now he by good proofe and triall knew it, and made it knowne to Abraham himſelfe, and to all poſteritie.

And thus our Sauiour Chriſt in the Goſpel by a parable ſheweth, how it is knowne, who hauehave receiued the ſeede of Gods word into good hearts, and who into bad: namely, they that continue in the obedience of it in the time of temptation and triall, and they that fall away, ſaying, They that are on the ſtones,Luk. 8.13. are they, which when they hauehave heard, receiue the word with ioy; but they hauehave no rootes: which for a while beleeue, but in the time of temptation goe away. Thus though they ſeemed to beleeue for a time, yet when they fall away in temptatiō, by this triall it appeareth, that the word of God was neuer throughly rooted in thē. And by an other compariſon alſo he ſheweth, how vponupon triall it is manifeſt, who are profitable hearers of the word of God, and who are not: for he that heareth the word of God,Math 7.24. & doth it, is like a wiſe man, which hath builded his houſe on a rocke; and the raine fell, and the floods came, and the winds blew, and beate vponupon that houſe, and it fell not: for it was groū ded on a rocke. But he that heareth the word, and doth it not, is like a fooliſh man, which hath builded his houſe on the ſand, and the raine fell, and the floods came, and the winde blew, and beat vponupon that houſe, and it fell, and the fall of it was great. Temptations therefore and trialls, which are here compared vntounto ſtormes and tempeſts, will ſhew what is in all ſorts of men, and whether they hauehave beene profitable, or vnprofitable hearers of the word of God; and this is a ſpeciall ende of them, thus to lay open men, both to themſelues, and to the world: when as it ſhall appeare, that in affliction & vnderunder the croſſe they are the ſame that they were before, or they are not, but farre vnlike.

After this manner were the Iſraelites tried and prooued in the wilderneſſe by the ſpace of fourtie yeares, in which time ſome of them prooued themſelues murmurers, ſome fornicators, ſome idolatours, ſome diſobedient, ſome faithfull: and all this was by the ſeuerall afflictions and croſſes that did befall them. And thus alſo by the great afflictions that did befall Iob in one day, as the loſſe of all his goods and children, it appeared what great vprightnes and ſinceritie, and faithfull obedience was in him: when as he ſaide, Naked came I out of my mothers wombe,Iob 1.21. and naked ſhall I returne thither: the Lord hath giuen, and the Lord hath taken it: bleſſed be the name of the Lord. And in all this great loſſe he did not ſin, nor charge God fooliſhly.

For though Satan tooke him to be like other men, and that he ſerued God more for his commodities ſake, becauſe he bleſſed him, then of conſcience, and therefore ſaid,and 1.9. Doth Iob feare God for nought? haſt thou not made an hedge about him, and about his houſe, and about all that he hath on eueryevery ſide? thou haſt bleſſed the worke of his hands, and his ſubſtance is increaſed. But ſtretch out now thin hand, and touch all that he hath, to ſee if he will not blaſpheme thee to thy face: and then the Lord ſaid vntounto Satan, Loe, all that he hath is in thine hand: and thereupon Satan deſtroied in one day all that he had; and yet he continued in his vprightnes, and was the ſame man that he was before: by this great triall it appeared, that that was true, that the Lord had ſaide of him before: that hee was an vpright and iuſt man indeede; and one that feared God,verſ. 10. and eſchewed euill: for all theſe great afflictions could not make him to fall from his former courſe.

And thus laſtly by triall appeared the great weakenes of the Apoſtle S. Peter, and the reſt of the Diſciples, who though as a moſt reſolute man he had ſaid,Mat. 16.13. Though al men be offended by thee, yet will I neuer bee offended; and then Ieſus ſaid vntounto him, Verily this night before the cocke crowe, thou ſhalt denie me thrice: & Peter ſaid to him againe, Though I ſhould die with thee, I wil in no caſe denie thee, and ſo ſaid alſo all the diſciples:47. yet when they ſaw a great multitude with ſwordes and ſtaues from the high Prieſt and Elders of the people, and Iudas with a kiſſe betraied him into their hands, and ſo they tooke him & led him away; then all the Diſciples fledde. And whereas there ſeemed to be a little more courage in Peter then in the reſt,58. for hee followed Chriſt though a farre off, & ſo came into the high Prieſts hall, and ſate downe with the ſeruants to ſee the ende; yet when he ſaw greater danger like to enſue, & he was charged to be one of Chriſts Diſciples, at the voice of a maide he grew to be ſo timerous and fearefull, that hee ſware and forſware with curſing and banning, denying Chriſt,74. euen that euer he ſo much as once knewe the man. Neither himſelfe, nor any other would hauehave thought that ſo much weakenes ſhould hauehave broake out from him, before he came to this triall; but thereby it was laid open.

Therefore, if it bee good for vsus not to be ignorant of our ſelues, as duplicate page duplicate page indeede hath beene thought to bee a point of greateſt wiſdome, for a man throughly to know himſelfe, that ſo he might not be deceiued with an ouerweening of himſelfe; if it be good I ſay, for any man to ſee his wants & weakneſſes, that he may be humbled by them, and ſeek to hauehave them ſupplied; if it be good to know certainely that we hauehave receiued ſuch & ſuch graces of the ſpirit of God, & in that meaſure that wee hauehave, that ſo wee may be thankfull to God for them, & comforted in our ſelues ouer them: Then ſeeing that affliction and the croſſe bringeth forth all this fruit at once, and by triall wee finde what faith, hope, louelove, patience, obediēce, &c. is in vsus, and what not; inſomuch, that whatſoeuer we ſeemed to be before to our ſelues, and to others, yet now we know certainly that wee are thus and thus, and no otherwiſe: it cā not be denied but that affliction worketh much good vntounto vsus, and wee ought vponupon experiēce to ſay, that we know it to be ſo, euen as the Apoſtle doth here; We knowe that all things worke together for the beſt to thoſe that louelove God.

Which alſo wee may ſo much the more cōfidently ſay, when we ſhal ſee (omitting to ſpeake of many moe vſes that the croſſe hath) that laſt and greateſt of all, which is ſpoken of in the verſe following, in theſe words; For thoſe whom he knew before,Rom. 8.20. he alſo predeſtinate to bee made like to the image of his ſonne, that he might be the firſt borne of many brethren: where he ſheweth this one ende of the croſſe, namely, that thereby wee might bee made like vntounto Chriſt in his ſufferings. But before we come to that, we muſt remember that hitherto we hauehave ſeene, that there is great vſe of affliction, and that it worketh much good: and therefore wee muſt conſider that in eueryevery croſſe, beſides the preſent bearing of it, the Lord offereth great cōmoditie vntounto vsus, and worketh it in vsus thereby, according to the words of the Text, All things worke together for the beſt to thoſe that louelove God.

So that as in all other things there is not onelyonly the preſent poſſeſſion, & enioying of them, but there is the vſe and comfort of them; inſomuch that men may hauehave great ſtore of goods and poſſeſſions, and yet hauehave no vſe of them, as Salomon by his great wiſdome obſerued, and ſet it downe in the booke of the Preacher, ſaying, There is one alone,Eccleſ. 4.8. and there is not a ſecond, which hath neither ſonne nor daughter, yet is there none ende of his trauaile, neither can his eie bee ſatisfied with riches, neither doth he thinke, for whom doe I trauaile, and defraud my ſoule of pleaſure: Euen ſo many hauehave great and long croſſes vponupon them, but make no good vſe of them, neither doe labour after the fruit of them: but God worketh by them their good, in thoſe that bee his.

Seeing then afflictions are common both to the good and the bad, and God layeth them vponupon them both alike, and they muſt beare them whether they will or no; the one muſt labour for the good which the Lord offereth to them therby, which the other not once ſo much as looke after: of which dutie of theirs, when Gods children are ſomewhat more careleſſe of then they ſhould, then no doubt the Lord in wiſdome and in merciemercy continueth his rod vponupon thē longer; yea, and often increaſeth thē, becauſe his purpoſe is to doe them good thereby: and ſo herein dealeth with them as a moſt louing and tender father (as indeede he is) who ſpareth not the rod, vntill his childe bee thereby humbled, and brought to the confeſſion and amendment of his fault: becauſe his purpoſe is, by his fatherly correction to doe him good.

Wherein parents often put a difference betweene their children and their ſeruants; for often they let their ſeruants alone, and leaue them as incorrigible, when they will not profit by words, or a few ſtripes, as not caring for them, becauſe they purpoſe not alwaies to be troubled with thē: but their children, becauſe they ſee that they cannot caſt off naturall affection from them, therfore they leaue them not after once or twice correction, but ſtill follow them with the rodde, till they amend: So the Lord, when he ſpareth the wicked in their ſinnes, and reſerueth them for a further and more heauie iudgement at the laſt, correcting his owne children in the meane ſeaſon againe and againe; he ſheweth that his purpoſe is thereby to doe them, aboue all other, much good.

Therefore let no man in the continuance of his afflictions, though long and grieuous, be too much diſcouraged, as though the Lord were continually angrie with him, or had a purpoſe to deſtroy and make an ende of him thereby; for he could do that in a moment at once: but let him rather thus thinke with himſelfe, and reaſon but of the word of God; Now I know aſſuredly, that the Lord loueth me indeede, becauſe hee purpoſeth to doe me good by all things, euen by affliction, according to his promiſe: and therefore whereas I through the vntowardnes of my nature, hauehave not profited ſufficiently by his former chaſtiſements, according to his good meaning towards me, he hath ſent me a new fatherly correction, thereby at the laſt to worke my further good: and whereas I thorough the crookedneſſe and vntowardneſſe of my ſinnefull diſpoſition doe not yet profit by them, as hee would hauehave me; therefore I ſee, that in much merciemercy and louing kindneſſe he continueth it, that ſo I might get good by it at the laſt.

Wherein the Lord dealeth with vsus like a wiſe and conſcionable Phyſitian; who purpoſing not ſo much to giuegive phyſicke vntounto the ſicke patient, and to practiſe on him for his owne gaine, as to cure him by thoſe medicines that he applieth to him, and ſo ſeeketh his health and recouerie: if the firſt medicine will remooue the diſeaſe, thē there he leaueth him, and goes no further; if not, he miniſtreth an other medicine after that, and it may be the third & the fourth, becauſe he hath a care of him, and ſeekes his health. And if at any time he maketh any intermiſſion in the courſe of his phyſicke, and ceaſeth to practiſe any further on him, it is not becauſe he meaneth to leaue him, & to giuegive him ouer, but becauſe of the patients weaknes, that he might gather ſome further ſtrength, and hauehave a breathing time to that ende.

Euen ſo the Lord purpoſing according to his gratious promiſe, to doe vsus good by affliction, and he hauing ſanctified it by the croſſe of Chriſt to that ende; when by the firſt croſſe we profit not, as we ought, thē either he letteth the ſame lie the longer vponupon vsus, that it might do vsus good at the laſt; or els taking it away, leaueth an other in ſtead of it to the ſame ende. Which though hee doe not preſently, becauſe we were not then able to indure, yet ſometime afterwards, when it ſeemeth beſt to his heauenly wiſdome. Therfore the beſt thing for eueryevery man is, ſoone to profit vnderunder the croſſe, that God hath laid vponupon him, that ſo it might ſpeedily be remooued: and not to labour ſo much for the remoouing of it, as for the fruit of it; leaſt it going away without profit, and not working that in vsus, for which God did ſend it, the Lord bring vponupon vsus ſome greater afterwards, ſeeing it is his purpoſe thereby moſt aſſuredly to doe vsus good.

Moreouer, by this we know, that whereas eueryevery man naturally deſireth that which is beſt for him, and yet moſt men erre in the particulars, they deſiring that which is moſt pleaſant, profitable, and honourable, &c. in this world: which deſires of theirs the Prophet expreſſeth in theſe words;Pſal 4 6. Many ſay, who will ſhew vsus any good: By this, I ſay, we know, that that thing indeede is beſt for vsus at all times, whatſoeuer it be, which maketh moſt for the glorie of God, for our owne ſaluation, and for the edifying of our brethren: which becauſe the Lord worketh many times by afflictions, as we hauehave heard, and often more by them, then by his benefits; we muſt be perſwaded, that euē they are then beſt for eueryevery man which though it be contrarie to mans reaſon, yet it is agreeable to the word of God, & which we ought to beleeue.

Euen as when a mans bodie is greatly diſtempered with abundance of blood, or ouerladen with ſuperfluous and groſſe humors, or hath ſome member greatly putrified: then and in theſe reſpects it is beſt for him to hauehave his blood taken away, and his humors, that his fleſh may be abated, and fall away; yea it is beſt for him in theſe caſes to be launced and cut, to be ſeared; and to hauehave a part cut off, that the reſt might be ſaued. Which though they be grieuous in themſelues, yet at this time they are moſt profitable, and to be deſired. Therefore when any affliction or calamitie doth befall vsus, let vsus not be diſcontented therewith, as with that that is hurtfull for vsus, neither be too impatient and wearie, as of a thing that we would faine be ridde of; but ſubmitting our iudgements and wills to the iudgement and will of God reuealed in his word, let vsus quietly indure, ſeeing that euen now the Lord giueth vsus that, not which we fondly deſire, as the beſt; but which he knoweth to be, and is indeede at this time the beſt.

Seeing then it is ſo, (for the further clearing of this truth) what I pray you is the cauſe, why not onelyonly the wicked and vngodly, who are not able to iudge of this matter, by all the wit and reaſon that they hauehave; but euen the very godly, who beeing enlightened by the ſpirit of God, ought to know this doctrine to be true, and to beleeue it, that they, I ſay, doe ſo grieuouſly complaine of their afflictions, as thoſe which are the worſt for them that can be? and as thoſe that ſhould not onelyonly doe them no good, but much hurt: when as wee hauehave ſeene alreadie how many waies they worke their good, and therefore are the beſt for them indeede.

Why did Iob, ſeeing his afflictions were ſent vntounto him by God for his triall, and for his good, why did he ſo complaine of them?Iob 6.2. Oh that my griefe were well waied, and my miſeries were laid together in the ballance? for it would now be heauier then the ſand of the ſea: therefore my words are ſwallowed vp. For the arrowes of the Almightie are in me, the venime thereof doth drinke vp my ſpirit, and the terrours of God fight againſt me, &c. Why doth David alſo make ſo grieuous complaints in reſpect of the affliction that did befall him, when he beginneth the Pſalme thus lamentably; O Lord,Pſal. 38. …. rebuke me not in thine anger, neither chaſtiſe me in thy wrath: for thine arrows hauehave light vponupon me, and thine hand lieth vponupon me: there is nothing ſound in my fleſh, becauſe of thine anger, neither is there reſt in my bones, becauſe of my ſin. My wounds are putrified and corrupt; I am bowed and crooked very ſore; I go mourning all the day: for my reines are full of burning, and there is nothing ſound in my fleſh: my heart panteth, and my ſtrength faileth, and the light of mine eyes, euen they are not mine owne, &c.

If theſe afflictions of theirs did worke their good, why did they thus complaine of them? Truely it cannot be denied, but that men for the moſt part doe more complaine of their afflictions, then they ought to doe, and are more full of murmuring and impatiencie vnderunder the hand of God, then they ſhould be: and they doe not ſo comfortably beare their croſſes as they ſhould and might yet all this hindereth not, but that the Lord by them ſeeketh their good, & they ſhould labour to profit, & to be bettered by their afflictions, and bee perſwaded that they ſhall worke together for the beſt vntounto them, thogh they be full of cōplaints, whiles they are in the middeſt of them. For who euer complained more of their afflictions, then theſe two men, Iob and Dauid, and yet who had more profit, or gote more good by thē then they? both of thē being thus tried, & in the triall found to bee moſt faithfull and patient, and conſtant vntounto the ende.

And concerning this proneneſſe in vsus to complaine, we muſt conſider that ſuch is our nature, that we muſt needes hauehave the feeling of our afflictions, vnleſſe our hearts were hardened, like yron or ſteele, and ſo wee were ſenſleſſe like ſtocks and ſtones, and not as men. And therefore ſeeing it is otherwiſe, namly, our hearts naturally are ſoft and tender, and readie to be broken with affliction, and ſome more, and ſome leſſe; it cannot poſſibly be, but that eueryevery thing that befalleth vsus, ſhould worke vponupon vsus, and that we ſhould bee mooued according to the nature and qualitie of it; either to ioy or ſorrow, louelove or hatred, anger or feare, and ſuch like: & therefore tribulation muſt needes trouble vsus, and affliction muſt needs afflict vsus, and the croſſe cannot but crucifie vsus; & yet we may and ought for all that bee perſwaded, that it is for our good, and looke for it from thence, and pray to God in faith that we may finde it.

Euen as the ſicke patient, & painfull languiſhing creature vnderunder the Phyſitians hand, cannot as he is a naturall man, indued with ſenſe and reaſon, but feele to his great griefe the launcing with ſharpe kniues, and the ſearing of his fleſh with redde hotte yrons, & ſo complaine of them with much heauineſſe, and many teares; yea crie out and roare for the extremitie of his paine, though he knoweth it be beſt for him then thus to be handled: and therefore though he be ſometimes bound in the dreſſing both hand and foote, or violently held by men; yet after a ſort hee doth moſt willingly ſuffer it. And this is one cauſe of complaining in affliction, though they are perſwaded that it is for their good, euen the infirmitie and tendernes of our nature, whereby all croſſes worke on vsus as they doe.

But there is an other cauſe more principall then this, which proceedeth from ignorāce, or want of faith: for many are too full of complaints in their affliction, becauſe they are not perſwaded at all, or not at that time, when they are in temptation, that aduerſitie, or the croſſe is for their good; or at leaſt not that particular croſſe, and in that manner, that it is vponupon them: which if they could come vntounto, whatſoeuer ſhould be laid vpō them, they would not greatly complaine of it, for the hope of future good would mitigate and aſſwage all. Therefore all ſuch are to meditate vponupon that which hath alreadie beene ſpoken concerning this matter; namely, how many waies by affliction the Lord doth vsus good.

In the latter part of the verſe, whē he ſaith, To them that louelove God; that is, all things worke together for the beſt vntounto them that louelove God: as he thereby reſtraineth this general promiſe, becauſe it is not made to all; ſo he ſheweth to whome it appertaineth; namely, to thoſe that beleeue in Chriſt, and are ſanctified by his Spirit, whereof this is one ſpeciall fruit; The louelove of God. For he intreateth here of the certentie of the ſaluation of thoſe that belong vntounto Chriſt, as appeareth by the firſt words of the chapter;Rom. 8.1. Now then there is no condemnation to them that are in Chriſt Ieſus, which walke not after the fleſh, but after the Spirit. Where he alſo diſcerneth the true beleeuer from others, by this fruit of faith, namely, ſanctification; & here he doth name one principall of it, which is louelove: LoueLove to God, from whence ariſeth louelove vntounto men for his ſake, and from them both, all duties to God and man.

And thus the Apoſtle alſo in an other place ioyneth faith and louelove together, as thoſe that are inſeparable, when he ſaith,Gal. 5 6. that in Ieſus Chriſt neither circumciſion nor vncircumciſion auaileth any thing: but faith, which worketh by louelove: where his meaning is, that no outward thing, or ſeruice of God, though commanded by him, as circumciſion was, commendeth vsus to God, or maketh vsus acceptable vntounto God, but onelyonly Chriſt, and his obedience: which we take hold of, and ſo make ours by faith: which faith is then effectual and liuely, when it breedeth in vsus a louelove, which louelove appeareth by the fruits and effects of the ſame. So then the Apoſtle here vnderunder one fruit, which is louelove, comprehendeth all godlines, and ſanctification.

But hee taketh this thing rather then any other, (The louelove of God) as that, that is moſt fit for his purpoſe: for ſpeaking of affliction he ſaith, that by this we ſhall trie our faith, if our louelove to God continue euen then: ſo that wee ceaſe not to louelove God, though he afflict vsus. For whereas the very wicked will pretend to louelove God in proſperitie, and as long as all things goe well with them, they will profeſſe that they louelove God, as much as any, yea; and that they were worſe then the bruit beaſts, if that they did not louelove him, and that with all their heart, who beſtoweth all things vponupon them ſo liberally, and many ſuch glorious words they will vtter: but in aduerſitie, and when God layeth affliction vponupon them, their louelove is changed: yea, they fall into open hatred and defiance with God, yea euen vntounto plaine curſing and banning; as appeareth by the example of Iobs wife, who ſaide vntounto her husband;Iob 2.…. Doeſt thou continue ſtill in thine vprightneſſe, blaſpheme God, and die. But he that loueth God truly, loueth him not for his backe and belly, as we ſay, but becauſe he is goodnes it ſelfe, and therefore principally to be beloued for himſelfe: and ſo their louelove continueth, though all outward bleſſings be taken away.

And herein the wicked too manifeſtly bewray vile mindes, and ſeruile natures; that like as ſeruants louelove not their maſters, nor maidens their miſtreſſes, if they once beginne to correct them for their faults; & ſo grow wearie of them, and are readie to run away from them: as the maid ſeruant Hagar the Egyptian did from her miſtreſſe Sarai. Gen. 16.6.But the godly doe this way as apparantly ſhew their liberall nature, and ingenuous diſpoſition; in that as no correction or ſtripes of the father or mother, can make the child to change his louelove to them, & wholly to alienate his minde from them, much leſſe can they driue him cleane away from them, but he will abide in their houſe, and in all his neede reſort to them for ſuccour: ſo will they ſtill in affliction louelove God, and depend vponupon him for all things needfull.

And this corruption to be in the nature of all men generally, euen by affliction to fall away from the louelove and ſeruice of God, Satan knew well enough, and therefore thought to hauehave found it in Iob, though he did not, when he ſaide vntounto the Lord, Doth Iob louelove, or feare,Iob 1.9. or ſerue God for nought? as if he had ſaid, he doth not ſerue thee for thine owne ſake, or for any louelove that hee beareth vntounto thee, but for the commoditie that he receiueth by thee: for he addeth, Haſt not thou made an hedge about him, and about his houſe, and about all that he hath on eueryevery ſide: thou haſt bleſſed the worke of his hands, & his ſubſtance is increaſed in the land: but ſtretch out thine hand, and touch all that he hath, to ſee if he will not blaſpheme thee to thy face. In which words he noteth that vice, that men commonly are ſubiect vntounto, that is, to hide their rebellion in proſperitie, and in aduerſitie to bewray it.

Therefore if we be free from this vice, and ſo ceaſe not in affliction to louelove God, and in louelove to ſerue him, we ſhall be ſure, that he will fulfil this promiſe of his vntounto vsus, of turning all things to our good: and cauſing all our croſſes to make together for the beſt vntounto vsus, ſo long as we louelove God: and this vnfained louelove that we finde we beare in our hearts vntounto God, is a ſure teſtimonie vntounto vsus of it, and we ought thereby to be perſwaded of the vndoubted truth of it, & ſo comfort our ſelues for the time preſent, that God will doe vsus good by this correction of his, euen becauſe wee louelove him.

Moreouer, ſeeing that the Apoſtles purpoſe here is, to intreat of patience in affliction, and to prepare vsus for it; this no doubt is moſt fit for the fame, namely, the conſideration of that louelove, which we ought to beare vntounto God, whereby we might be mooued to take all things in good part, that he ſends vntounto vsus, becauſe we louelove him, and in louelove are deſirous to pleaſe him. For we ſee daily in all worldly matters, what great things all ſorts of men will beare at the hāds of them, whome they louelove: as how many grieuous things doth the mother put vp at the hands of her froward child, whome ſhee tenderly loueth? And the husband paſſeth ouer with ſilence many things that are offenſiue proceeding from his wife, becauſe ſhee is deare vntounto him, and his louelove towards her cauſeth him not to regard them; yea for her ſake he beareth with many things at the hands of others.

As it is ſaid of Iacob, Gen. 29.20.that he ſerued Laban a very hard maſter ſeuen years for Rahel, during which time he tooke great paines day and night:& 31.40. for in the day he was conſumed with heat, and with froſt in the night, and his wages was changed ten times: yet they ſeemed vntounto him but a fewe daies, becauſe he loued her: thus louelove vntounto men cauſeth vsus to indure hard things for their ſakes whome we louelove: and the more we louelove them, the more willingly to gratifie them doe wee chearefully vndergoe any hard ſeruice for them. How much more then ought we patiētly to beare all things at the hand of God, whom we know, that he ſo loued vsus, that he ſpared not his owne ſonne,Rom. 8.32. but gaue him for vsus all to death: and therefore we ought to louelove him aboue all other things, yea aboue our ſelues againe.

And no doubt wee would thus beare all croſſes laid vponupon vsus by God for our good, a great deale more patiently then we doe, if there were in vsus that louelove vntounto his maieſtie, that there ought.1. Cor. 13 5. For louelove ſeeketh not her owne things: that is, it is the propertie of louelove, not ſo much to ſeeke to ſatisfie their owne minde, as to gratifie the partie whome they louelove, euē in things oſten contrary to their own liking: therefore let vsus labour for that pure & ſincere louelove vntounto God, which may abide in the greateſt affliction, ſo ſhall we not onelyonly patiently beare them, but be aſſured, that they ſhall be turned vntounto our good: according to the ſaying of the Apoſtle here; All things worke together for the beſt vntounto them, that louelove God.Rom. 8.28.

When he addeth theſe wordes in the ende of the ſame verſe, (which are called of his purpoſe) as he doth in them further ſhew to whome this promiſe doth appertaine, namely, that all afflictions ſhall worke for their beſt: euen vntounto ſuch as are effectually called vntounto the knowledge of their ſaluation in Chriſt, according to the good purpoſe and decree of God towards them: So he ſheweth the cauſe, why all afflictions are made profitable vntounto them eſpecially, and turned vntounto their good in the ende: which is not any worthines of theirs, that they deſerue it at Gods hands, or any right behauing themſelues vnderunder the croſſe, as though they were able to worke it out themſelues; for of themſelues they are as weake, and fraile, and impatient vnderunder it, as any other: but the free louelove of God towards them in Chriſt, whereby before the beginning of the world, he purpoſed to do them good, and therfore in time effectually called them. Which purpoſe of his nothing can alter, but he maketh all things to further it, yea ſometimes contrarie to their nature, as afflictions.

So that from the firſt vnchangeable cauſe of their ſaluation, and of all good intented towardes them, he ſheweth the certentie of this, that all afflictions ſhall worke together for the beſt to thoſe that louelove God: for who can hinder or fruſtrate the determinate purpoſe of God in any thing? None in the world, no not the deuill himſelfe: and therefore afflictions can not hinder the good that he meaneth to his children, becauſe he hath purpoſed to doe them good. Which purpoſe of his for their good hath alway appeared by their fruitfull and effectuall calling. For when he had purpoſed to ſaue them by his ſonne Ieſus Chriſt, he called them by the miniſterie of the Goſpel in his good time ſome ſooner ſome later vntounto the knowledge of it; and from the ſame purpoſe of his it came to paſſe, that the word was made effectuall vntounto them by the inward operation of his holy Spirit, working in them faith and repentance: and ſo became vntounto thē The power of God vntounto their ſaluation,Rom. 1.16. as the Apoſtle calleth it: that is, the mightie and effectuall inſtrument of God to worke their ſaluation, when it was altogether vnprofitable vntounto others, that heard it, as well as they.

So then the Lord continuing the ſame purpoſe of his towards them, it ſhall vndoubtedly come to paſſe, that though al other men ſhould not profit by their afflictiōs, but waxe worſe and worſe, as commonly the wicked doe, as we ſee in the example of Pharaoh king of Egypt, who after many grieuous plagues brought vponupon him,Exod. 9.35. and vponupon the whole land, one after an other, his heart was ſtill more and more hardned, neither would he let the children of Iſrael goe: yet the Lord would turne all this to their good, becauſe he had purpoſed it. And for the certentie and full aſſurance of this, he leadeth them to the conſideration of the purpoſe of God appearing in their calling, which beeing very ſtrange, and many things to the outward appearance againſt it, yet the Lord brake through them all, and none of them could hinder it, or ſtay it, becauſe God had purpoſed it.

And truly it is worthie our conſideration, to remember how many things hauehave beene in the way to hinder the calling of men vntounto ſaluation, yet none of them could doe it, becauſe God had purpoſed. As who would euer hauehave thought,Act. 9.1. that Paul ſometimes called Saul, breathing out threatnings and ſlaughter againſt the Diſciples of the Lord, and hauing now in this great furie and rage of his obtained letters of the high Prieſt to Damaſcus, that if he found any that were of that way or profeſſion, (either men or women) he might bring them bound vntounto Ieruſalem: ſhould at this time be ſo ſuddenly conuerted, that he ſhould not onelyonly become a Chriſtian, but an Apoſtle: ſo that it ſhould be truly ſaid of him, he which was a great perſecutor in time paſt,Gal. 1.22. now is a zealous preacher of the faith, which before he deſtroied: but he ſhewes the cauſe of it there himſelfe,verſ. 15. when he ſaith, that God had ſeparated him thereunto from his mothers wombe, and ſo called him vntounto it of his grace: that is, in his euerlaſting counſell he firſt appointed him to be an Apoſtle, and ſecondarily euen from his birth he did ſeparate him to this office; and thirdly, in time of his meere grace and fauour he called him vntounto it, according to his purpoſe.

The like may be ſaid of ſome other, as of Manaſſeh king of Iudah,2. Chr. 33 2. who doing euill in the ſight of the Lord like the abominations of the heathē: ſetting vp altars for Baalim, and worſhipping all the hoaſt of heauen, cauſing alſo his ſonnes to paſſe through the fire in the valley of Ben-hinnom: and giuing himſelf to witchcraft and to charming, and vſing them that had familiar ſpirits; there was no likelihoode that he ſhould be conuerted vntounto God, there were ſo many things againſt it: but the Lord, that had purpoſed to ſhew him merciemercy, did bring him vntounto it againſt all theſe: for he cauſed the King of Aſhur to come againſt him, who tooke him priſoner,verſ 11. and put him in fetters, and bound him in chaines, and caried him to Babel; and when he was in tribulation, he praied to the Lord his God, & humbled himſelfe greatly before the God of his fathers; and praied vntounto him, and God was intreated of him, and heard his praier: and then he knew that the Lord was God.

But to let theſe paſſe; let eueryevery man conſider the manner of his own calling, & ſee how many things were within him, and without him, that might hauehave hindred him from comming to that meaſure of grace, that he hath now receiued, that ſo he may acknowledge vponupon his owne experience, that nothing is able to hinder the good purpoſe of God towardes thoſe that louelove him. And then he ſhal finde, that the great ignorance, idolatrie, or Atheiſme, in which all his kinred were left might hauehave ſtaied this good worke, but that God did draw him out of them, as he did Abraham,Rom. 12.1. commanding him to forſake his countrey, and his kinred, and his fathers houſe: or that the manifold great corruptions that were rooted in vsus, and confirmed by cuſtome, like vntounto the ſeauen deuills that were in Marie Magdalen, might hauehave kept vsus from the hope of it: or the looſe and diſſolute life that we lead, miſpēding our time, and the gifts of God, our wit and ſtrength in riotouſnes and wantonnes, as the prodigall childe did; might hauehave kept Gods good hand from vsus: or that we did deſpiſe and tread vnderunder our feet the pretious pearle of Gods word, when it was offered vntounto vsus, like vntounto the prophane beaſts, or ſwine that Chriſt ſpeaketh of in the Goſpel: or that many things els might in the iudgement of all men hauehave beene as a barre to keepe vsus from an effectuall calling; but that the Lord in much mercy had purpoſed it, and ſo according to the ſame purpoſe of his, he bore all things downe before him, and came thorough them vntounto vsus for our good.

And ſo we ſhall be the better perſwaded, that the Lord of the ſame vnchangeable goodneſſe of his hauing purpoſed euen by the croſſe, and all manner of affliction to doe vsus good, how many things ſo euer may ſeeme to our ſelues, or to others to be againſt it, that he will verifie this promiſe vntounto vsus, and we ſhall find it to be true, as well as others, that all things ſhall worke for the beſt to thoſe that louelove God, euen thoſe that are called of his purpoſe.

Rom. 8.29.In the next verſe when he addeth; For thoſe whome he knew before, he alſo predeſtinate, to be like to the image of his ſonne, that he might be the firſt borne of many brethren: he declareth an other moſt excellent ende, wherefore the Lord laieth the croſſe moſt of all vponupon his children: namely, that thereby they might be like vntounto Chriſt their eldeſt brother, as the Lord hath ordained, that all that are his ſhould be, ſome more, & ſome leſſe. And ſo by this meanes eſpecially it worketh our good, when it maketh vsus the members conformable and like vntounto Chriſt our head. In which words he not onelyonly ſaith, that all afflictions doe befall vsus by the very ſpeciall prouidence and hand of God, and not by fortune or chance: but alſo he ſheweth, to what ende he ſendeth them;Luk. 24.26 namely, that as Chriſt himſelf firſt ſuffered, and then entred into glorie: ſo all others going the ſame way, that he did, they might be like vntounto him; as the Lord hath appointed, that they ſhould be. And therefore we neede not to feare, that the croſſe ſhould hinder vsus from our ſaluation, no more then it did Chriſt from glory: but rather that we ought in the midſt of it to hauehave ſuch hope, that we ſhall be like vntounto Chriſt in glorie, becauſe we are like vntounto him in the croſſe: according as it is ſaid in an other place, If we ſuffer with him, we ſhall alſo raigne with him.

Now concerning the former of theſe two points, namely, that no affliction commeth by caſualtie, or befalleth vsus by happe hazard, as we ſay, neither that any thing is done by fortune or chance, but by the very ſpeciall appointment of God: he not onelyonly willingly ſuffering it, and beholding it, and vsus in it with his own eies, but laying it vponupon vsus himſelfe, euen with his owne hands, and firſt of all ordaining it: this, I ſay, not onelyonly containeth in it moſt notable comfort, and ſingular conſolation, conſidered alone and apart by it ſelfe: but alſo is that, vntounto which the whole Scripture of the old & new Teſtament beareth very plentiful witnes. For ſeeing that we beleeue, according to the firſt article of our faith, that God made all things of nothing, therefore alſo we are aſſured, that whatſoeuer are the means knowne or vnknowne, of any thing that befalleth vsus, that the Lord himſelfe is the doer of the ſame: for that which they did, they did by his ſpeciall power, ſeeing that of themſelues they were firſt nothing, and therfore without him could not doe any thing.

And thus the Pſalmiſt profeſſeth his faith, in the name of the reſt of the ſeruants of God, acknowledging that the Lord himſelfe hath brought all their troubles vponupon thē, which they ſuffered by the violence and crueltie of their aduerſaries; and that he alone did in the ende deliuer them out of their hands: whē he ſpeaketh thus, Praiſe our God, ye people,Pſal. 66.8. and make the voice of his praiſe to be heard; which holdeth our ſoules in life, and ſuffereth not our feete to ſlippe. For thou, O God, haſt prooued vsus, thou haſt tried vsus as ſiluer is tried; thou haſt brought vsus into the ſnares, and laid a ſtrait chaine vponupon our loines: thou haſt cauſed men to ride ouer our heads: we went into fire and into water, but thou broughteſt vsus out into a wealthie place: where they confeſſe that though men did ſo oppreſſe them, as though they ſhould ride ouer them, yet that the Lord cauſed them ſo to doe, and he brought them into the ſnare, and by the crueltie of tyrants laid a ſtrait chaine vponupon their loynes, which pinched them: and ſo he did not onelyonly behold their afflictions, but by them did of purpoſe trie them, as men doe ſiluer.

Whereunto agreeth that moſt excellent ſaying of Iob, containing the like profeſſion of his faith in this very point; that God bringeth all affliction vponupon men, though he vſeth men, or any other meanes, or the deuill himſelfe, as inſtruments and meanes to work vnderunder him in the ſame thing. For whē Satan had deſired the Lord to ſtretch out his hand,Iob. 1.11. and touch Iob in his poſſeſſions, to ſee what would become of him then: and thereupon the Lord ſaide vntounto him, Loe all that he hath is in thine hand. then he ſtirred vp the Shabeans, who came violently and caried away all his oxen, as they were plowing, and his aſſes as they were ſeeding: and he cauſed fire to come downe and burne vp his ſheepe and his ſeruants that kept thē: and he mooued the Chaldeans to ſet vponupon his camels; and to carie them away, and to ſlay his ſeruants: and he raiſed vp a tempeſt of winde, which blewe downe the houſe where his ſonnes and his daughters were, and ſlew them all. And when the tidings of all theſe were brought vntounto him on the ſudden, then he fell downe vponupon the ground,verſ. 20. and worſhipped God, ſaying, Naked came I out of my mothers wombe, and naked ſhall I returne thither: the Lord hath giuen, and the Lord hath taken it: bleſſed be the name of the Lord. Thus though he ſaw the meanes of his vndoing, yet he looked vp to God, and confeſſed him to be the principall doer in this buſines: not aſcribing his loſſes vntounto the Chaldeans or Sabeans, but vntounto God working by them: and therfore he ſaid, The Lord hath taken away.

Thus we ought ſo beleeue and confeſſe, that whatſoeuer doth befall vsus either by wicked or vngodly perſons, or by Satan himſelfe, and all his helliſh power, that the Lord is the doer of the ſame: for the very deuills themſelues were conſtrained to acknowledge vntounto Chriſt, when he was vponupon the earth, that they could doe nothing without his permiſſion, or rather without his warrant and ſpeciall commaundement: and that not onelyonly vntounto men, but euen to the worſt and meaneſt of his creatures. For when he was in the countrey of the Gergaſeus, there met him two men poſſeſſed with many deuills;Matth. 8.28. and the deuills ſpeaking in thē, beſought him, ſaying, If thou caſt vsus out, ſuffer vsus to goe into the heard of ſwine; which was feeding a farre off vponupon an hill: ſo they all confeſſe, that they were not able to enter into thoſe very bruit beaſts to hurt them, vntill ſuch time as Chriſt gaue them leaue.

Mark. 5.12.But S. Marke ſpeaketh of it more ſignificantly, namely, that they ſaid vntounto him, Send vsus into the ſwine: and then as S. Matthew ſaith, he did not onelyonly ſuffer them, and giuegive thē leaue ſo to doe, but bade them goe, and ſo ſent them to them: whereupon they entred into them, and caried them headlong from the hill into the ſea, and ſo choaked them there. So that they confeſſe, that they could doe nothing but by the power of Chriſt, ſending them, ruling them, and reſtraining them at his pleaſure.

Thus alſo it is written of our Lord and Sauiour Chriſt Ieſus,Matth. 4.1. that he was lead aſide of the Spirit of God into the wildernes, to be tempted of the deuill; to ſhew vsus, that whatſoeuer did befall him there, the Lord God ſent him thither, and to that end: and that God was not onelyonly contented to ſuffer him to be diuers waies tempted by the ſpace of fourtie daies, and fourtie nights continually; but that he went thither by the immediate direction of the Spirit of God for the ſame ende and purpoſe: who could otherwiſe hauehave preſerued him, that the Deuill ſhould hauehave had nothing to doe with him. And according to this dealing of God with him, Chriſt hath taught vsus all thus to pray, Lord lead vsus not into temptation:Luk. 11.4. which kind of wordes, as they be agreeable vntounto the words of the Euangeliſts, yea of our Sauiour Chriſt, So they are more full of faith and comfort, then if we ſhould ſay, as many had wont to doe, Suffer vsus not to be lead into temptation: becauſe therein we confeſſe, not onelyonly that the Lord beholdeth vsus in our troubles, and ſuffereth vsus to be lead into them, and ſo is in thoſe things a looker on; but that he, that is our father, and therefore loueth vsus; who made vsus, and therfore knoweth our ſtrength, laieth them vponupon our backes himſelfe, and doth not as it were ſtand by till an other doth it: and therefore we neede ſo much the leſſe to feare, leſt we ſhould be ouerladen with them: for as it is ſaid in the Pſalme,Pſal. 103.13. as a father hath compaſſion on his children, ſo hath the Lord compaſſion on them that feare him: for he knoweth whereof we be made, he remembreth that we are but duſt.

The conſideration of this ſhould not onelyonly make vsus patient in all afflictions, and willingly to beare them, becauſe they come from God, that loueth vsus: but alſo to looke for ſome good from them in the ende, becauſe that he, who hath promiſed to worke our good thereby, doth lay them vponupon vsus himſelfe. And vnleſſe we be thus perſwaded of them, we ſhall be readie to fret, and ſtorme, and impatiently to beare them; much more ſhall we thinke them to be for our hurt, rather then for our good. If Iob when he loſt all, if he had looked vntounto the violence and robberie of the ChaldeansIob 1.15. and Sabeans; who ſpoiled him▪ or to the malice of the Deuill, who ſet them a worke, and had gone no further, he muſt needes hauehave had a number of reuenging thoughts againſt them, and he could no waies hauehave put it vp at their hands; but whē he conſidered of the prouidence of God working by them in wiſdome and merciemercy, beyond that that fleſh & and blood could conceiue: and was reſolued of this, that the Lord had taken all away: that made him patiently to beare all, and to giuegive thanks vntounto God; and not to vtter one fooliſh word,verſ. 22. or to offend with his mouth.

Gen 37.24.And this made Ioſeph patiently to put vp thoſe iniuries and wrongs that were offered vntounto him by his bretheren; when as firſt of all they caſt him into an emptie pit, that there he might periſh: and afterwards they drew him out of it, and ſolde him to the Iſhmaelites, who brought him into Egypt. Where afterwardes he beeing aduanced vntounto great honour, when in the time of famine his brethren came thither to buie corne, and he at their ſecond comming made himſelfe knowne vntounto them; ſaying, Come neere, I pray you to me:& 45.4. I am Ioſeph your brother, whome ye ſold into Egypt: but he ſtaieth not there: for then he might in ſome great heat of affection hauehave expoſtulated the matter with them, and hauehave don thē ſome harme, ſeeing he had power in his hands: but he addeth further for their comfort, and to ſhew what ſtaied him: Be not ſad,v. 5. neither grieued with your ſelues, that ye ſold me hither: for God did ſend me before you for your preſeruation: for now two yeares of famine hauehave been thorough the land, and fiue yeares are behind, wherein ſhall be neither earing, nor harueſt: wherfore God ſent me before you, to preſerue your poſteritie in this land, and to ſaue you aliue by a great deliuerance. Now thē you ſent me not hither, but God, who hath made me a father vntounto Pharaoh, and lord of all his houſe, and ruler throughout all the land of Egypt. Where we ſee, how he turneth his eyes from his brethren, and looketh vntounto God, ſaying it was not they that ſold him, but God that ſent him thither, and that for the good of them all: and this made him ſo patiently to beare it.

And thus the Lord, though he deteſteth ſuch ſinnes as theſe in men, yet he often vſeth them to his glorie: which when men can wiſely conſider of, and diſcerne the one from the other, it will make them quietly to beare great things at the hands of men, becauſe they ſtay not in them, but caſt vp their eyes vntounto God: whereas if they ſhould onelyonly looke vntounto men, and goe no further, they know that they in their doings mean them no good, but hurt: and knowing that they hauehave deſerued no ſuch meaſure at their hands, they would be like the dogge that bites the ſtaffe wherwith he is beaten, and conſiders not of him that ſtriketh him: therefore in all afflictions, let vsus beleeue that we hauehave to deale with God, ſo ſhall we be patient, and comfortable vnderunder the ſame. And this is that, no doubt, that ſtaied the old man Heli the Prieſt, when he heard that meſſage from the Lord by Samuel, which otherwiſe would hauehave beene a great deale more vncomfortable vntounto him, as appeareth by his words, and anſwer, that he gaue vntounto him. For whē he told him, that God would iudge his houſe for euer,1. Sam. 3.…3. for the iniquitie which he knew, becauſe his ſonnes ranne into a ſlaunder, and he ſtaied them not; then he anſwered,18. It is the Lord: let him doe what ſeemeth him good. This faith, that he knew, that all things ſhould fall out not according to the will of man, but of God, was that, that gaue him hope of a good iſſue of all thoſe troubles in the ende: and ſo it muſt doe to vsus.

For this is all one, as if the ſicke patient ſhould hauehave a Phiſitian to deale with him, who were his father, his brother, or his friend: who ſhould not onelyonly preſcribe the quantitie of all the ingredients for his medicine, knowing well the qualities and working of them; but ſhould alſo make the confection himſelfe, bring it vntounto him, and miniſter it with his owne hands: of whoſe fidelitie and care towards him, and deſire of his health, becauſe he doubteth not one whit; that would make him moſt willing to receiue it, though very bitter and vnpleaſant: and though at the firſt he found it in the working ſomewhat churliſh, yet he would hope to receiue ſome good by it in the ende; knowing who made it, and brought it vntounto him.

And after this manner, and vnderunder this very compariſon, our Sauiour Chriſt ſpeaketh of his owne afflictions, and did moſt willingly indure the croſſe, which others would hauehave put off from him, becauſe it was that, that his father did lay vponupon him. For when Iudas and the reſt came with weapons to take him,Ioh. 18 …. Peter hauing a ſword drew it out, & laid about him, hoping to hauehave reſcued him out of their hands: and ſtriking at the head of one of the ſeruants of the high Prieſt, cut off his right eare.11. Then Ieſus ſaide vntounto Peter, Put vp thy ſword into the ſheath: ſhall I not drinke of the cuppe, which my father hath giuen me? Wherein he ſheweth not onelyonly what made him ſo patient, and what cauſed him to ſtay Peter, euen the will of his Father: but thereby he doth alſo teach vsus, that whenſoeuer any croſſe doth befal vsus, it is that portion and cuppe, which God our father in great wiſdome and merciemercy hath mingled for vsus: and therefore we ſhould not feare any hurt by drinking of it, but rather take it willingly, and hope that it ſhall work our good, according to his meaning towards vsus, and as he hath promiſed in his word.

If when the child hath offended his father, he ſhould ſay to one of his ſeruants in his anger; Take him out of my ſight, and puniſh him ſo and ſo: this would be more grieuous and fearefull a great deale vntounto an ingenuous child, then if the father ſhould take correction of him himſelfe; becauſe he was better perſwaded of the goodnes of his father towards him, then of the ſeruants, and ſo might looke for more merciemercy from the one, then from the other, Euen ſo it may miniſter vntounto vsus no ſmall comfort in all our afflictions, that we beleeue, that in thē we are vnderunder our fathers hand, and he himſelfe dealeth with vsus, and that he hath not in his diſpleaſure deliuered vsus to any other to be tormented by them.

Againe, if one that were blinde, offending his father, ſhould be ſuddenly taken away, and caried to ſome puniſhment, he knew not whether, nor by whome, he might iuſtly feare what would be the ende and meaſure of it: but if he knew it were his father, part of his feare would be diminiſhed, and he would be the leſſe vnwilling to goe with him, and more quietly ſubmit himſelfe vntounto his correction: So we if at any time through our ignorance and blindnes doe not rightly conceiue of our croſſes, and of the author of them; but as vncertaine we aſcribe them to this, or to that, or to we know not what, we are ſo much the more timerous & fearefull: but if the eyes of our minde by faith in Gods word be ſo opened, that we ſee clearely God to be the author of them, and that we are in the hands of none but of our father; our minds are ſo much the more pacified, and we ſhall finde a wonderful alteration in our ſelues, ouer that was in vsus before, in reſpect of the patient bearing of our preſent eſtate, whatſoeuer it be.

Or (to ſhew it in an other compariſon) if one ſhould be ſo hardly dealt withall, as is the manner in the Spaniſh Inquiſition; in which men are examined for their faith in Chriſt, and religion to God, that the poore ſoule might be put into the greater feare, and ſo the ſooner abjure his faith; if he ſhould hauehave a tormentor ſent vntounto him very ougly diſguiſed, more like a deuill then a man, who ſhould carie him into ſome dark dungeon he knew not whether, and there lay him vponupon the racke: this would no doubt increaſe the griefe of his affliction ſo much the more, becauſe he knew not who did deal with him, and ſo could looke for no merciemercy at his hands. But now, if when he were in the midſt of his torture he ſhould heare the voice of his father ſpeaking vntounto him, though thus diſguiſed, that might ſomewhat vphold him, and ridde him of a number of thoughts that he was troubled with before.

So all afflictions muſt needes be ſo much the more vncomfortable vntounto vsus, as long as we looke not vp vntounto him, that ſendeth it; and are ſo blind, that we conſider not, who ſtriketh vsus. Yet when we heare out of the word the voice of our father ſpeaking vntounto vsus, and telling vsus that it is he that dealeth with vsus, how ſtraunge and deformed ſo euer the tormentor may ſeeme to be, that is, how grieuous and vnlooked for ſo euer the affliction be, and contrarie to our nature; let vsus not be too much diſcouraged, becauſe that then when he ſtriketh vsus, he ſtill loueth vsus, and the bowels of his compaſſion doe yearne vponupon vsus,…. king. ….26. more then in a mother towardes her childe, when ſhee ſeeth what harme is like to come vntounto it: and he then ſeeketh thereby to doe vsus good.

And this is that, which the Prophet Ieremie ſpeaketh of in the perſon of the Lord, ſhewing how he ſtandeth affected towards them whē he doth moſt of all afflict thē. Where firſt of all he bringeth in the Church of the Iewes ſorowing for the greatnes of their affliction, which God had laid vponupon them for their ſinnes: and in the ſame committing themſelues wholly to God, and praying to him for his ſaluation; when he ſaith, I hauehave heard Ephraim lamentingIer. 31.18. thus thou haſt corrected me, and I was chaſtiſed as an vntamed calfe; conuert thou me, and I ſhall be conuerted: for thou art the Lord my God; ſurely after I was conuerted, I repented: and after that I was inſtructed, I ſmote vponupon my thigh: I was aſhamed, yea confounded, becauſe I did beare the reproach of my youth. Then the Lord maketh this anſwer, that he had not caſt them off, though he had ſo afflicted them, but did ſtill louelove them, and when he did moſt of all afflict them, then he was mooued with pitie and compaſſion towards thē, ſaying, Is Ephraim my deare ſon,v. 20. or pleaſant child? I ſurely: for ſince I ſpake vntounto him, I ſtill remembred him: therefore my bowels are troubled for him, I will ſurely hauehave compaſſion vponupon him, ſaith the Lord.

Thus we ſee, that all afflictions are ordained, and ſent of God, & that for our good, & that he beareth the ſame fatherly affectiō towards vsus in them, that he did before. And therefore that the ſaluation of the Church, and of eueryevery member of the ſame is by Gods decree ioyned with bearing the croſſe: in ſo much that we are not to looke to be free from it, vnleſſe we will peruert this order eſtabliſhed by God himſelfe. Neither neede we to feare it, when as the Lord, who hath determined to ſaue vsus, hath appointed this way and meanes alſo to ſaue vsus by, and to worke our good: and ſo his decree and purpoſe of ſauing vsus can not be ſeuered from his decree of exerciſing vsus vnderunder the croſſe.

And that none of vsus all might looke to be freed from the croſſe, or feare, that it ſhould hinder vsus in our ſaluation, or in any gift that might further vsus thereunto: the Apoſtle telleth vsus, wherfore the Lord hath thus decreed of the whole Church, to exerciſe them vnderunder the croſſe; namely, ſeeing that his owne dearely beloued ſonne,Math. 3.17. in whome he is well pleaſed, (as it was teſtified from heauen) ſeeing that he came no other way but by the croſſe vntounto his great glorie, to be ſet at the right hand of God: he beeing the eldeſt brother in the houſe of God, all other by their practiſe and obedience to the croſſe, might yeild vntounto him ſoueraigntie, and acknowledge him to be chiefe, when they will not refuſe to goe that way to their inheritance, which Chriſt went before, the eldeſt and onelyonly naturall ſonne of God, though it ſeeme neuer ſo grieuous, euen thorough many afflictions.

For euen as a noble man wil hauehave all his ſeruants to weare one liuerie, and all of them to hauehave the ſame cognizance, that they may be knowne whoſe they are: So the Lord would hauehave all his ſeruants and children, to be knowne from the reſt of the world by one and the ſame badge: & though there be ſome other marks of them, whereby they may be diſcerned, as the outward profeſſion of his worſhip and ſeruice, and his holy Sacraments; yet there is one more ſpecial: now the badge that hee put vponupon Chriſt Ieſus his eldeſt ſonne, was affliction and trouble in this world: according to that that was propheſied of him,Eſa. 53.3. he is deſpiſed, and reiected of men; he is a man full of ſorrowes, and hath experience of infirmities; he was oppreſſed and afflicted,7. yet did he not open his mouth; he is brought as a ſheepe to the ſlaughter, and as a ſheepe before the ſhearer is dumb, ſo he openeth not his mouth. The lord did break him,10. & make him ſubiect vntounto infirmities: all which we ſee verified in the Goſpel in the whole courſe of his life, but eſpecially in his death. Seeing this was the caſe of the firſt begotten, none of vsus the younger brethren muſt refuſe it, or be wearie of it.

We ſee by experience, that in eueryevery family great is the prerogatiue and priuiledge of the eldeſt brother aboue all the reſt, he by the law of God was by his double portion preferred aboue all the reſt: and Iacob in bleſſing all his children,Gen. 49.3. called Reuben his eldeſt ſonne, The excellencie of dignitie, and the excellencie of power, and ſo did ſhew what belonged vntounto him as he was the eldeſt, if he had not loſt it, namely, that he ſhould hauehave beene the chiefeſt of all his brethren. None therefore muſt looke to goe beyond the eldeſt, nay all can not be like vntounto him: and if any of the younger might come to as great an inheritance as he, by doing the ſame things that he did before them, though neuer ſo hard, and by going to it the ſame way, that he did, though full of many difficulties and daungers; they might not with any colour refuſe the conditions, vnleſſe they would prepoſterouſly and without reaſon preferre themſelues before him, and thinke themſelues better then he.

In like manner ſeeing it hath pleaſed the Lord,Heb. 2.10. as the Apoſtle ſaith, to conſecrate the price of our ſaluation through afflictions, and he came vntounto glorie no other way then this; we muſt thinke it good for vsus to goe the ſame way, that we might be like vntounto him, and ſo by our practiſe ſhew, that we acknowledge him to be the prince of our ſaluation, and our eldeſt brother. Therefore as he is the moſt chief and principall in the commonwealth, or in the Church, or in a priuate family, or in any place els, whome all the reſt deſire to be like vntounto: So when we are contented to be like vntounto Chriſt in any thing, euen in the croſſe, then ſhall we declare indeede that wee hold him not in word onelyonly, but in true faith & heartie affection to be chiefe and principall aboue all others, and as was ſaid before, to be the Prince of our ſaluation; or as it is ſaide in this text that we hauehave in hand,Rom. 8.29. The firſt begotten among many brethren.

For indeede howſoeuer there is great difference betweene the head and the reſt of the members, and all of them are farre inferiour vntounto it: yet there is and muſt be a certaine conformitie betweene the one and the other; that is, a certain likelihood and agreement betweene the members of the ſame bodie and the head: So howſoeuer there is no compariſon betweene Chriſt and vsus, yet we muſt thus farre agree with him, that we muſt not thinke to be aboue him, and therefore we muſt not refuſe any condition, that he hath vndergon before: vnleſſe we would moſt diſorderly preferre our ſelues the members, before him our head: which thing to doe, were to darken the glorie of him that is the firſt borne, and to ſtaine the honour of him that is truly called, The Prince of our ſaluation.

For what a confuſion were it in the commonwealth, if the Nobles, yea the meaneſt of the ſubiects would refuſe to doe that, which the King & Prince had done before? or what diſorder wold there be in a family, if the yonger brethren ſhould think much and diſdaine to be brought vp that way, that the heire of the houſe had beene before: Euen ſo when we ſhall refuſe to beare the croſſe, which our Lord and Sauiour Chriſt Ieſus by the appointment of his father hath born in greater meaſure, then we ſhall or can: it is nothing els but pride and ſelfe louelove to lift vp our ſelues aboue him, and to ſay by our deedes, that we will not in this thing be conformable vntounto him, as to our Prince or eldeſt brother.

And then conſider I pray you, what an intolerable thing this were, that we beeing worſe then duſt and aſhes, and wormes meat, yea nothing els but a lumpe of ſinne, ſhould deſire to be ſpared aboue the onelyonly ſonne of God, whome he hath made heire of all things;Heb. 1.2. by whome alſo he made the worlds; who is the brightnes of the glorie, and the ingrauen forme of his perſon, bearing vp all things by his mightie power: and is made ſo much the more excellent then the Angels, in as much as he hath obtained a more excellent name thē they: for of him he ſaith, Thou art my ſon, this day hauehave I begotten thee: and of the other, Let all the Angels of God worſhip him, as the Apoſtle doth moſt excellently ſhew at large in the Epiſtle to the Hebrewes. Therefore let vsus not ſo louelove our ſelues that the eſtate of Chriſt Ieſus ſhould ſeeme vnmeete for vsus: as if he beeing thorough all afflictions and temptations brought vntounto glory, we ſhould dream of a more eaſie way for our ſelues, and thinke to come to it after a more peaceable & quiet manner, we know not what.

But rather let this comfort and vphold vsus in all trouble and aduerſitie, that we can neuer be preſſed downe ſo low with it, but that Chriſt Ieſus our Lord and Prince hath been more deepely plunged in it before: & therfore the more that we ſuffer, the more like we are vntounto him. In ſo much that if it were poſſible for vsus to hauehave the afflictions of Iob doubled vponupon vsus, yea if we could goe downe into hell, and ſo ſuffer all the torments of a damned and deſperate creature both in ſoule and bodie; hauing the worme of our conſcience knawing in vsus continually; euen in them we ſhould be moſt like vntounto Chriſt in his fearefull agonies, and deadly ſorrow that he fell into, complaining that his ſoule was heauie euen vntounto the death:Math 26.3…. and in his bloodie ſweat, by which all the parts of this bodie were ſtrained to the full: yea in the lamentable outcries that he made vponupon the croſſe, when as he finding no comfort in heauen nor in earth for a while he cried with a loud voice, My God, my God, why haſt thou forſaken me,& 27.46. and ſo gaue vp the ghoſt.

But if all this doe not ſuffice vsus, and we further demaund, why the Lord ſhould appoint ſo hard a way for vsus vntounto ſaluation, and why he ſhould ordaine the gate to be ſo ſtrait,& 7.14. and the way ſo narrow, whereby we ſhould enter into life: and ſo ſhould fooliſhly wiſh, as many doe, that he had appointed ſome eaſier way then this. Firſt of all I muſt ſay, as the Apoſtle doth,Rom. 9.20. O man, who art thou, which pleadeſt againſt God? ſhall the thing formed ſay to him that formed it; why haſt thou appointed me to doe ſo and ſo? we muſt not preſcribe any thing vntounto the Lord in the courſe and manner of our ſaluation: no more then children muſt preſcribe vntounto their parēts after what maner they ſhould come to their inheritances and portions. But ſeeing that the ioyes of the kingdome of heauen are ſo great, euen ſuch,1. Cor. 2.9. as the eye hath not ſeene, nor the eare hath heard, neither hauehave they entred into the heart of man; and that we are altogether ſo vnworthie of thē, we muſt thinke our ſelues happie, if we come to inioy them any way at the laſt, be it neuer ſo hard; yea, if we ſhould goe to heauen thorough the midſt of hell.

For when we are come thither, in the preſence of God is the fulnes of ioy,Pſal. 16.11. & at his right hand are pleaſures for euermore, we ſhall finde them ſo farr to exceed all that euer we heard, read, or thought of them: ſo that we ſhall ſay of them, as the Queene of Sheba ſaide of the wiſdome and honour of king Salomon, when ſhe ſaw it: It was a true word,2. Chr. 9.5. which I heard in mine owne land of thy acts, and of thy wiſdome: howbeit I beleeued not their report, vntill I came, and mine eyes had ſeene it: and behold not the one halfe of thy great wiſdome was told me: for thou exceedeſt the fame that I heard: happie are thy men, and happie are theſe thy ſeruants, which ſtand before thee alway, &c. So we ſhall finde all things there to ſurpaſſe all that euer we heard, & ſo ſhal count our ſelues and other happie & thriſe happy, that may ſtand in the preſence of God for euer.

At what time we ſhall finde the happines of that life in many degrees to ſurmount all the troubles and aduerſities that we hauehave ſuffered in this life, to ſurmount them I ſay both in greatnes, and in continuance without any interruption. As the Apoſtle ſaith, who had ſo great experience of all kind of afflictions, that he ſaith of himſelfe,2. Cor. 4.8. We are afflicted on eueryevery ſide; and eueryevery where we beare about in our bodie the dying of the Lord Ieſus: for we are alwaies deliuered vntounto death for Ieſus ſake: yet he ſaith, he did not faint vnderunder them: for when he conſidered of the ioyes of heauen, and compared the afflictions of this world with them, he accounted the afflictions to be but ſhort, euen for a moment of time, and very light and eaſie, in reſpect of the eternall glorie, and the great waight of it, that was prepared for him, and for others: when he ſaith,17. for our light affliction, which is but for a moment cauſeth vntounto vsus a farre more excellent and eternall waight of glorie: and as he deliuereth it in an other place more plainly & confidently in theſe words: I count,Rom. 8.18. or all things being well conſidered, I gather, that the afflictions of this preſent time are not worthie of the glorie which ſhall be ſhewed vntounto vsus.

And then we ſhall neuer repent vsus of the hardnes of the way, by which we came through manifold afflictions vntounto ſo great and eternall glorie; no more then the ſicke patient is ſorie that by induring ſo many hard things vnderunder the phyſitians hands, he attained vntounto perfect health at the laſt. But rather as it was a great comfort vntounto Ioſeph,Gen. 49.5. to ſee what great honour he was come vntounto in Egypt, ſo that he was made lord of all the countrey, though he had ſuffered many hard things before: according to that, that is ſaid in the Pſalme,Pſal. 105.17 Ioſeph was ſold for a ſlaue; they held his feet in the ſtockes, & he was laid in irons, vntill his appointed time came, and the counſell of the Lord had tried him. Then the King ſent, and looſed him, euen the ruler of the people deliuered him: he made him Lord of his houſe, and ruler of all his ſubſtance. So it ſhall be a comfort vntounto vsus for euer and euer, that by walking in the ſtraite way of godlines, and induring many grieuous things in the ſame, we are come to that place where we are made Kings & Queenes to raigne with Chriſt in glorie world without ende.

And as Iacob was not ſorie, that he came to inherite his fathers bleſſing at the laſt by induring a long exile frō his fathers houſe by the ſpace of twentie yeares, and a tedious kind of ſeruice vnderunder his cruell maſter Laban, who did often change his wages, and cauſed him to be pinched with the froſt in the night, and to be ſcorched with the heate of the ſunne in the day. So it ſhall be no griefe of heart at all vntounto vsus then, that by patience vnderunder many croſſes here, we are come to inherit the bleſſing of our heauenly father in the kingdome of heauen, which was prepared for vsus before the foundation of the world. But as the Iſraelites when they were quietly poſſeſſed of the land of Canaan, that good land that flowed with milke and honie, for ioy thereof neuer remembred their long iorney trauailing by the ſpace of fourtie yeares through a vaſt deſart and forlorne wildernes, in which ſometimes they wanted water, ſometimes food, ſometimes were in daunger of their enemies, ſometimes were ſtung with fierie ſerpents, and ſometimes were put in great feare of other calamities: So wee when wee are come to that land of promiſe, whereof this was out a type and figure; where is the tree of life indeed,Reuel. 12.2. bearing fruit continually, whoſe fruit are for meat, and whoſe leaues are for medicine: where ſhall be no more curſe, but the throne of God, and of the lambe ſhall be in it, where his ſeruants ſhall ſerue him, and they ſhall ſee his face, and his name ſhall be in their foreheads: and there ſhall be no night there, & they ſhall neede no candle, neither light of the ſunne: for the Lord God ſhall giuegive them light, and they ſhall raigne for euermore. Then all things that we hauehave ſuffered in theſe daies of our pilgrimage ſhall be cleane forgotten, and remembred no more.

To conclude, as Dauid did not repent him, that he came to the kingdome of Iſrael at the ende of many yeares, in which he ſuffered ſo many hard things vnderunder the tyrannie of Saul, as he did; when as ſometimes he would hauehave ſmit him through with his ſpeare vntounto the wall,1. Sam. 18.…2. and at an other time he would hauehave ſlain him in his bed: and continually he hunted after his life,& 26.20. as one would hunt a partridge in the wildernes: So we ſhall not repent vsus, that we are come to the kingdome of heauen after many yeares, in which ſometimes we hauehave beene purſued of one affliction, and ſometimes of an other: ſo that all our life long hath beene nothing els but a continuall warrefare with our own corruptions, and with the temptations of the world, and of the deuill. Therefore to vphold our ſelues in a good courſe, and that in all trialls we might poſſeſſe our ſoules in patience unto the ende, we muſt conſider and ſeriouſly meditate vponupon the happines of the life to come: which ſhall ſo ſweeten the bitterneſſe of all afflictions, that either we ſhall not feele it in compariſon, or it ſhal ſeeme nothing unto vsus: and ſo let vsus put that exhortation of the Apoſtle in practiſe, Let … not be wearie of well doing,Gal. 6.9. for in due ſeaſon we ſhall reape, if we faint not.

Where to perſwade the Galatians and vsus to go on cōſtantly in all good courſes vntounto the end, he makes a promiſe of great reward which God will beſtow vponupon all them that ſhall ſo doe, not ſo much in this life, as the life to come, when eueryevery man ſhal receiue the things that are done in his bodie,2. Cor. 5.10. according to that he hath done, whether it be good or euill: and this he doth by a familiar and plaine compariſon; That as the husbandman though the ſeede-time be very painefull and coſtly vntounto him; ſo that both he buies his corne at a great price, and hath many an hard iourney at the plow, and meetes with many a boiſterous ſtorme, yet he giues not ouer in the midſt, but comforts himſelfe with the hope of harueſt, which in due time will come, though long after: and is perſwaded, that that will fully quite all his coſt, and recōpence all his labour to the full: and when he hath gathered his corne into his barne, he repents himſelfe not one whit of his coſt, or trauell, but rather is glad that by neither of them he was diſcouraged from following of that good courſe, which now he ſeeeth to be ſo gainfull vntounto himſelfe.

So we in all afflictions and in all difficulties continuing in well doing, muſt comfort our ſelues with the hope of that reward, that God hath promiſed in the kingdom of heauen: according to that, that is ſaid in the Pſalme, they that ſow in teares,Pſal. 126.5. ſhall reape in ioy; they went out weeping, and caried pretious ſeede, but they ſhal returne with ioy, and bring their ſheaues. Where the time of affliction is compared vntounto a ſeede-time in a deare yeare, when poore men becauſe of the ſcarſitie and price of corne ſow it with teares: but the reward in heauen is likened vntounto the harueſt, when the increaſe is ſo great, that they reape & carie in their corne with great ioy. This is that then, which we muſt ſet before our eyes, that we might patiently vndergo the hardnes of affliction, it beeing the readie way to bring vsus to glorie.

And this Paul applieth vntounto ſeruants, whoſe condition of life, eſpecially of bondſeruants, and vnderunder heathen and vnchriſtian maſters in thoſe daies was very hard: and willeth thē to doe their duties conſcionably, as ſeruing the Lord, knowing that of him, they ſhall receiue their reward: when he ſaith,Coloſſ 3.23. Seruants be obedient vntounto them that are your maſters according to the fleſh, in all things, not with eye ſeruice, as men pleaſers, but in ſinglenes of heart, pleaſing God: whatſoeuer ye doe, doe it heartily, as to the Lord, and not to men, knowing that of the Lord ye ſhall receiue the reward of the inheritance: for ye ſerue the Lord Chriſt. Thus he would hauehave them to go on in their callings chearefully, though they were very baſe and painfull, in hope of that inheritance that was prepared for thē in the kingdome of heauen. And truly if not onelyonly ſeruants, but all other men did beleeue that in all things they had to deale with God, and that he would reward them if they did well, though all other ſhould neglect them, the hope of that might comfort them in all difficulties.

And this made Moſes the man of God to refuſe all the riches and pleaſures, that he might hauehave inioyed in Egypt, as beeing the reputed ſonne of Pharaohs daughter, and to chooſe rather to ioyne himſelfe with the people of God though in great affliction,Heb. 11.26. becauſe he had reſpect vntounto the recompence of the reward. Which reward could not then be ſeene, and therefore the Apoſtle ſaith, that he did it by faith: and truly if we did beleeue that great reward that is laid vp in heauen for them that ſerue God, and is offered vntounto vsus in his word, if all the pleaſures of the world were laid before vsus on the one hand, and all the afflictions of the ſame on the other hand, we ſhould be of Moſes his minde; to chooſe rather to ſuffer aduerſitie with the people of God, then to indure the pleaſures of ſinne for a ſeaſon: eſteeming the rebuke of Chriſt greater riches, then all the treaſures of the world, becauſe by faith we hauehave reſpect vntounto the recō pence of that reward.

And ſo I may conclude with that moſt excellent exhortation of the Apoſtle in the chapter following: Wherefore let vsus alſo,chap. 12.1. ſeeing that we are compaſſed about with ſo great a cloud of witneſſes, caſt away eueryevery thing that preſſeth downe, and the ſinne that hangeth ſo faſt on: let vsus runne with patience the race, that is ſet before vsus, looking vntounto Ieſus the author and finiſher of our faith: who for the ioy that was ſet before him, indured the croſſe, and deſpiſed the ſhame, and is ſet at the right hand of the throne of God. Where he ſets before our eyes the example of our Sauiour Chriſt, who in thoſe grieuous agonies he was in, to ſweeten the bitternes of his croſſe, did earneſtly conſider of the ioy and glorie, which a little after he was to enter into: that we might alſo in our ſufferings hold our thoughts ſeriouſly vntounto the meditation of the ioyes of heauen, and for them indure them, and treade vnderunder our feete for them all the ſhame, reproach, and contempt of the world, that ſhall be caſt vponupon vsus.

Where alſo that we might not faint vnderunder the burden, we are to conſider of the circumſtance of time, when we ſhall reape the fruit of our labours,Gal. 6.…. that is, In due ſeaſon, if we faint not. Which is partly in this life, for godlineſſe hath the promiſes of this life,2. Tim. 4.…. as well as of the life to come: and the Lord as he doth in this life giuegive to his children the firſt fruits of his Spirit:Rom. 8.23. ſo he doth giuegive them the firſt fruits of their labours, as a taſt of their happines, which they ſhall enioy more fully hereafter: and therefore Chriſt ſaith in the Goſpel,Mark. 10.…0. that he will reward thoſe that are his an hundred fold in this life. But this due time is meant principally of the life to come, when they ſhall receiue their reward fully: not onelyonly in the houre of death, when the ſoule entreth into happines, as it is ſaide of Lazarus, that when he died, the Angels caried his ſoule into Abrahams boſome:Luk. 16.22. but eſpecially at the day of iudgement, when ſoule and bodie beeing ioyned together, they ſhall be in full poſſeſſion of eternal glorie and felicitie for euer.

And ſeeing the Lord hath of his wiſdome and goodnes ſet downe the time, when we ſhall be comforted & receiue our reward; we muſt in faith and patience waite vponupon him for it. And as the husbandman that hath ſowne his field, doth not looke for his croppe the next day, or the next weeke, but tarieth till the harueſt come; ſo muſt we ſow the ſeede of obedience vntounto God, euen vnderunder the croſſe, though with teares, and looke for the fruit of it at the great day of harueſt, when we ſhall reape it with ioy, euē with that ioy that is vnſpeakable and moſt glorious: when he ſhal ſeparate the ſheepe from the goates, and giuegive them their reward, ſaying, Come ye bleſſed of my father,Math. … take the inheritance of the kingdom prepared for you, from the foundation of the world.

And ſeeing the Lord hath beene patient in waiting for our amendement from day to day: let vsus patiently expect the accompliſhment of this his gratious promiſe from day to day, and from yeare to yeare. Setting before our eyes the example of the dumbe creatures, which expect with a feruent deſire to be deliuered from that bondage and corruption,…m. 8.19. that now they are in, into the glorious libertie of the ſonnes of God: and this they doe with ſtretching forth their heads, as the Apoſtle ſaith, like vntounto the poore priſoner, that is condemned, and puts out his head at the priſon window, looking for the gratious pardon of the Prince. And if we can thus doe, as we ſhall not be fruſtrate of our hope,…. 6.1…. ſo it ſhall maruelouſly vphold vsus, as an ankor fixed in heauen, and not in earth, in all the waues and tempeſts of this troubleſome world, till we ariue happily at the hauen of heauen, we ſhall find the ioyes ſo to exceede all the miſeries that we hauehave indured here, that we ſhall not be grieued one whit, that we are come to ſuch a place of reſt, by ſo long and tedious a iourney: Which grace God graunt vntounto vsus, for his ſonne Ieſus Chriſts ſake. Amen.

FINIS.

End of the text · Nicholas Bownd, A Treatise Full of Consolation for All that are Afflicted (1608)

A Treatise Full of Consolation for All that are Afflicted, Text

p. 1A COMFORTABLE TREATISE for the afflicted.

A COMFORTABLE TREATISE for the afflicted.