A CORDIAL FOR THE AFFLICTED. Touching The Necessity and Utility of Afflictions. Proving unto us The happiness of those that thankfully receive them: AND The misery of all that want them, or profit not by them.  
By A. HARSNET, B. D. and Minister of God's Word at Cranham in Essex.  
The Second Edition enlarged, with direction touching Spiritual Afflictions.  
LONDON, Printed by Ric. Hodgkinson, for Ph. Stephnes' and Chr. Meridith, at the Golden Lion in Paul's Churchyard. 1638.   

TO THE Honourable Lady, the Lady JOHAN BARRINGTON, The Wife of that Noble, and renowned Sr. FRANCIS BARRINGTON, late of Barrington Hall: and to the Right Worshipful, The Lady MARY EDEN, the Wife of Sr. THOMAS EDEN, late of Ballingdon Hall.  
Much honoured Ladies:  
IT is too true a saying, that Greatness, and Goodness seldom go together; for not many mighty, not many noble are called. Yet (blessed be God, for his mercies to youwards) we find both of these, in both of you. For your Greatness (next under God) ye are beholding unto your Parents, out of whose loins you came. For your Goodness, ye are in in some measure beholding unto Affliction, by which The Lord hath done you good: so as I make no question but that ye may both of you say with David, It is good for me that I have been afflicted. Hereupon (worthy Ladies) I have adventured to put forth this small Treatise, touching the Necessity, and utility of Affliction, under your Ladyship's names, and Patronage: joining you both together, because God hath already conjoined you so near in affinity, by the marriage of your Pious and Religious children: beseeching your Ladyships to accept of these my poor labours, being such as tend to the furtherance, and increase of your comfort in present, or future trials. For albeit ye be good proficients in the School of Affliction; Yet (peradventure) ye may have forgotten some good lessons which Affliction hath formerly taught you; or else have not attained (as yet) to that good, wherein it may hereafter instruct you. To help you in either, or both of these, be pleased (I heartily beseech your Ladyships) seriously to peruse, what is here tendered unto you: and then I doubt not, but (by God's blessing) ye shall be able to make that good use of Affliction, that ye shall not only bless God, the Father of mercies, and God of all comfort (who as he hath afflicted, so hath he comforted you, in all your tribulations) but ye shall also be able to comfort others, which are in Affliction, by the comfort wherewith ye yourselves have been comforted of God. Which fruit that ye may reap, I shall sow my Prayers before throne of Grace, and for ever rest,  
your Ladyships to be commanded in the Lord, AD. HARSNET. Cranham.   

TO THE CHRIstian Reader; Increase of Faith, Hope, and Patience.  
Such is our blindness, and ignorance, that we are too ready to judge amiss of ourselves: as may appear by two extremes, into which the most run. The one is self-conceitedness, or flattering ourselves, in, and about our spiritual estate: persuading ourselves that we are in the estate of Grace, and that we have the love and favour of God, when as it is neither so, nor so. For the redressing of which mischief, I have heretofore undertaken the discovery of true and sound grace, from false & counterfeit; that so we may no longer be deluded by an overweening of ourselves, and too high an opinion of our goodness, as if we were that which we are not, or were not that which we are. The other extreme is a diffidence, and distrust of God's love, and our own happiness, through the sense, and smart of some troubles and afflictions wherewith it pleaseth the Lord in mercy and wisdom to exercise and try us. Whence it cometh to pass, that too many of God's dear ones, are ready to censure themselves as outcasts (or at the best) as a people, but meanly beloved, or regarded of God, in that they are so sorely afflicted. For the healing of which error; that there may be no mistaking, that we neither charge the Lord with any want of love to us ward, or hard dealing with us in afflicting of us, nor surcharge ourselves with unnecessary, & needles fears, and cares; nor yet causelessly increase our grief, by adding of more sorrow to our affliction, I have now undertaken this Treatise. Wherein my desire, and aim is to minister some comfort to such as are in affliction, that so they may not cast off their hope of happiness in Heaven, because they are exercised with judgements upon earth: but rather believe that the Lord it now refining and polishing them, that so they may be the fitter for that glory which is prepared for them. I know it is a hard thing to obey in suffering: yet because it is that which maketh for our good, we should with the more willingness, and cheerfulness, undergo whatsoever afflictions it shall please the Lord to exercise us with. If our afflictions brought God out of love with us, or us more in love with that which God hates and is hurtful unto us: or if our afflictions were sent unto us as curses, we had great cause to mourn in them: but seeing they make so much for our good (being sanctified unto us) and the word of truth telleth us, that we are blessed in them, have we not great cause to be thankful to God for them? the Lord sees how ready we are to plunge ourselves into perils, if we be but a while exempted from afflictions: therefore that we may not be too bold with sin, the Lord will have us to fall into affliction, lest (being let alone) we fall into condemnation. For where God is most silent in threatening, and most patient in sparing, there is he most inflamed with anger, and purpose of revenge. And seeing we are willing to receive (being sick or diseased) any medicine from the hand of him, that can truly say, probatum est, good experience hath been made of the worth, & working of it; let my counsel (good reader) be acceptable unto thee, & give me leave to tell thee, how much good thou mayst gain by affliction, if through thine unbelief, and impatience thou dost not put it from thee. I assure thee (by good experience (that howsoever affliction be untoothsome, and unpleasing to the flesh, it is most sovereign, and profitable unto the soul as in the Treatise following, I have made plain unto thee. Now if the style, and phrase dislike any, because it is so plain, and homelike; let him know that I prepared this provision for poor and hungry souls, unto whom course & mean things are welcome, and bitter things are sweet; not for queasy, and full stomaches, which despise an honeycomb. He that is fall'n into a pit, will refuse no hand that may help him out of it. He that hath a wound in his body, will be glad of any plaster that may heal or ease him. Accept then, of these my poor labours, which (I desire) may be as a hand to help thee out of affliction, or as balsume to heal those gashes which affliction hath, or may make in thee, or to give thee some ease & comfort in them. Read in faith, and receive in love, what is here tendered unto thee. If any comfort, or content may hereby accrue unto thine afflicted soul, and grieved mind, let God have thy praises, and let me have thy prayers, who desireth to rest  
Thy servant in the Lords Worke. A. H.   

An Alphabetical Table of the chief things contained in this BOOK.  

A.  
AFfliction the portion of all God's children. Pag. 12.  
Affliction is physic for the soul. 40.  
Afflictions are instructions. 52.  
Afflictions fit us for God's service. 70.  
Afflictions wean us from the World. 78.  
Afflictions conform us unto Christ. 110.  
Afflictions of the godly, and the wicked differ. 190.  
Afflictions are ordered by God. 348.  
Afflictions do not satisfy the Justice of God. 546.  
Afflictions serve to better us. 554.  
Affliction must not be added unto the afflicted. 564.   

B.  
Believers though they be weak in faith, are not rejected. 486.  
Benefits of God never so much prized as in affliction. 74.   

C.  
Censure not afflicted ones. 122.  
Children of God can not spare afflictions. 228. 230.  
Children of God, why under long afflictions. 293.  
Children of God oft sad in trials. 424.  
Children of God may be in horror of conscience. 442.  
Chance, how understood. 275.  
Comfort for the afflicted. 211.  
Conquerors, how we are so. 142.  
Conscience when it accuseth, is a sore affliction. 438.  
Contented with our condition. 494.  
Covenant of God stands firm. 455.  
Creatures at God's command. 271.   

D.  
David, his afflictions. 17.  
Death, how it may be desired. 237.  
Death frees us from evils. 238. 241.  
Deliverance out of trouble is God's work. 363.  
Despairing is a sad condition. 440.  
Devotion quickened by affliction. 102.   

E.  
Our Enemies are Gods rods. 313.   

F.  
Failings do not nullify God's Covenant. 455.  
Faith makes affliction profitable. 490.  
Fear of God wrought in us by affliction. 536.  
Fear of God is profitable. 540.  
Fortune a mere Fancy. 274.  
Francis Spira, his Condition. 439.   

G.  
God in afflicting us, loves us. 387.  
God will do us good by our afflictions. 397.  
Good things are most prized in the time of afflicton. 74.  
Grace, the truth of it tried by affliction. 59  
Grace, the strength of it tried by affliction. 299.  
Grace weakens sin, but doth not wholly destroy it. 480.  
A gracious heart will be thankful for afflictions. 504.   

H.  
Hand of God in all our afflictions. 257.  
Hard hearts softened by afflictions. 294.  
Heart if good, grieves more for sin, then for punishment. 499.  
Heathens ignorant of the Divine Providence. 262.  
Heaven and Earth filled with God's presence. 267.   

I.  
Injuries and wrongs, must be put up. 317.  
Inward and spiritual afflictions are very necessary. 437.  
Job his afflictions. 15.  
Joy succeeds sorrow. 301.   

K.  
We come to know ourselves by afflictions. 5●4.   

L.  
Love of God seen in affliction. 387.  
Persuasion of God's Love will help us to be are affliction. 488.  
God loves us if our afflictions do bring us nearer unto him. 496.   

M.  
Man, how author of his own woe. 265.  
No misery can make a child of God miserable. 401.  
Mourning for sin is profitable. 445.  
Mourning for sin doth make way for comfort. 466.   

O.  
Offer of God is free. 448.   

P.  
Patience needful in affliction. 287  
Patience, how it is helped forward. 303.  
Patience, how attained unto. 330.  
By Patience we possess ourselves. 339.  
Patience conformeth us to Christ. 341.  
Perplexity in affliction, from whence it groweth. 411.  
Pray in time of affliction. 90.  
Prayer helpful in affliction. 197.  
Divers objections against Prayer in affliction, answered. 204. 207.  
Prayers of God's children oft interrupted by Satan. 464.  
Whither we may pray for affliction or not. 585.  
Prepare for afflictions. 134. 140. 147.  
How to prepare for afflictions. 157.   

R.  
Relapsing is dangerous. 474.  
Child of God may relapse, if God leave him. 477.  
Repentance preventeth affliction. 175.  
Repentance purgeth out sin. 444.   

S.  
Sadness in affliction hurtful. 379.  
Sadness oft in God's children. 429.  
Satan must be resisted. 457.  
Satan's assaults shall not hurt us, if we cry to God against them. 459.  
Sin found out by affliction. 29.  
Sin purged by affliction. 37.  
Sin prevented by affliction. 46.  
Sin not hurtful, if not doubted in. 484.  
Sin causeth trouble. 176.  
Sin disliked by afflictions. 296.  
Sin is beaten by afflictions. 511.  
Sin rightly judged of in time of affliction. 518.  
Sinners are oft met withal in their own kind. 524.  
Strength to bear affliction is from God. 356.  
Spiritual simony. 448.  
Stubbornness causeth the rod. 550.   

T.  
Tempests are ordered by God. 283.  
Thankful for afflictions. 502.  
Thirsting shall be satisfied. 449.   

U.  
Virgin Mary, her afflictions. 20.  
Unbelief a child of God is subject unto. 446.  
Unbelief a breach of God's Commandment. 450.  
Unbelief robs the heart of all sound joy and peace. 486.  
Unthankfulness hurtful. 470.   

W.  
Want of affliction is woeful. 243.  
Weakness supported by God. 462.  
Weaned from the world b● affliction. 78.  
Wicked ones, though long spared, yet at last sound punished. 216.  
Will of God works all things. 269.  
Word of God able to comfort us in all our afflictions. 163.  
Word of God is most effectual in time of affliction. 519.   

Z.  
Zeal, what it is. 8.   
FINIS.   

A TABLE, OF the Contents of this BOOK.  

Doctr. I.  
AFfliction is the lot, and portion of God's best children. Pag. 12.  
Confirmed by the example of Job. 15.  
Of David, 17.  
Of the Virgin Mary. 20.  
And of Christ himself. 26.   

Reason. I.  
1 Affliction helpeth us to find out sin. 29  
2 Affliction serveth to purge out sin. 37.  
3 Affliction preventeth sin. 46.  
4 Affliction teacheth us many good lessons. 52.  
5 Affliction trieth the truth of grace in us. 59  
6 Affliction fitteth us for God's service. 70.  
7 Affliction helpeth us to prise God's benefits. 74.  
8 Afflictions weaneth us from the world. 78.  
9 Affliction stirs us up to prayer. 90.  
10 Affliction quickens our devotion. 102.  
11 Affliction conformeth us to Christ. 110.  
12 Affliction prepareth us for glory. 114.   

Uses.  
1 Censure not the afflicted. 122.  
2 Prepare for afflictions. 134.  
3 Store thyself with comfort out of God's Word. 163.  
4 Break off thy sins by repentance. 175.  
5 Seek unto God by prayer. 197.  
6 Comfort for the afflicted. 211.  
7 Desire to be with Christ. 236.  
8 Woe to such as are not afflicted. 243.   

Doctr. II.  
2 All trials and afflictions come from God. 256.   

Reasons.  
1 God filleth both heaven and earth. 267.  
2 God worketh all things as he will. 269.  
3 All creatures are at God's command. 271.   

Uses.  
1 Away with Fortune. 273.  
2 God disposeth of all tempests. 283.  
3 Patient in affliction. 287.  
Long afflictions upon the godly for diverse special end. 293. unto 302.  
Helps to the patient bearing of affliction. 339.  
4 Comfort for the afflicted. 344.  
God doth order our afflictions. 348.  
5 Seek to God by prayer. 355.  
Sadness in affliction doth much hurt. 379.   

Doctr. III.  
The persuasion of God, love will help us to bear our afflictions, 387.   

Reasons.  
1 God will then help us to bear them. 396.  
2 God will do us good by our afflictions. 397.  
3 No misery can make us miserable, if God love us. 401.   

Uses.  
1 Whence it comes to pass that many are so perplexed in their afflictions. 411.  
Of inward and spiritual afflictions. 432.  
Divers objections from fear and unbelief answered. 462.  
2 Be persuaded of God's love. 488.  
Tokens of Gods afflicting of us in love. 493.  
1 If he gives us a contented mind. 494.  
2 If affliction brings us nearer to God. 496.  
3 If they work godly sorrow in us. 498.  
4 If thankful for afflictions. 502.   

Doctr. FOUR  
The chief end of Gods afflicting of us, is the bettering of us. 508.   

Reasons.  
1 By affliction we come to know ourselves. 514.  
2 By affliction we come to judge aright of sin. 518  
How we may find out that sin, for which we are afflicted. 524.  
3 Affliction makes us to fear God. 536.   

Uses.  
1 Satisfaction is not made to God by our affliction. 546.  
2 Our stubbornness provokes God to afflict us. 550.  
3 Amend by little, else greater affliction will come. 554.  
4 Add not affliction to the afflicted, but rather comfort them. 564.  
5 Be thankful for afflictions. 578.  
Whether we may pray for afflictions. 585.    

Errata.  
PAge 91. line 14. for complaining, read complaineth. p. 92. l. 17. Esa. 64.7, 8, 9 p. 96. l. 13. for their r. they. p. 105. l. 12. r. set to. p. 159. l. 16. r. so much. p. 190. l. 3. r. it may. p. 199. l. 9 r. as ready. p. 217. l. 1. for, and with r. for. p. 333. l. 7. for originally r. organically. p. 340 l. 5. r. makes him. p. 341. l. 13. r. and disquiet. p. 453. l. 16. r. drawest back. p. 456. l. 4. so much, put out. p. 461. l. 6. r. as is implied. p. 480. l. 13. for ever r. never. p. 489. l. 12. for being r. be. p. 524. l. ult. for baiting r. biting.   

A CORDIAL FOR THE AFFLICTED. Touching the Necessity and Utility of Afflictions.  REVEL. 3.19. 
As many as I love, I rebuke, and chasten: be zealous therefore, and amend.  
THese words are a part of that Epistle which was written unto the Laodiceans. In which Epistle there is set down first, the Inscription, or, Superscription of the party unto whom it was sent, to wit, The Angel of the Church of the Laodiceans, vers. 14.  
Secondly, there is a Description of the person from whom it was sent, set forth by a twofold property. The first is his fidelity and truth, from whence he is entitled Amen, or according to the original, the, or that Amen; which is an Hebraisme, and signifies as much as Truly, or Truth itself, explicated in the next words, That faithful and true witness.  
The second is his Eternity or Power, noted in these words, The beginning of the Creatures of God.  
Thirdly, there is laid down the Narration or matter of the Epistle, wherein there is first of all a Conviction of the Angel his sins: the first whereof is lukewarmness, verse 15. which is such a temper as is neither hot, nor cold. He was (as all hypocrites are) good only in outward show and appearance; for he wanted both the mettle, and making of zeal, and piety. He had only an outside, and face of religion, but wanted both the power of God's word, and the zeal of his Spirit: in this allied to the Cretians, who professed that they knew God, but by their works they denied him, being abominable, disobedient, and unto every good work reprobate. Titus 1.16.  
Then follows a Commination, or the Punishment which the Lord threatened to inflict upon him for this sin of Lukewarmenes, and that is Rejection, in the end of the 16. verse. I shall spite thee out of my mouth.  
The second sin for which the Angel (and in him the whole Church of Laodicea) is taxed, is his Pride or Boasting, vers. 17. For thou sayest I am rich, and increased with goods, and have need of nothing.  
The third sin was Ignorance of his wretchedness, and misery, And knowest not that thou art wretched, and miserable. Which misery consisted in three particulars, Poverty, Blindness, and Nakedness, in the end of the 17. verse.  
The third thing in the matter of the Epistle, is a Remedy prescribed for the curing of these three forenamed miseries; unto each misery a several remedy.  
For the bringing of him out of his Poverty the Lord counsels him, verse 18. To buy of him gold tried by the fire, that he might be made rich. For the covering of his Nakedness, he adviseth him to furnish himself with White raiment, that he might be clothed. And for the healing of his Blindness, he would have him to Anoint his eyes with eyesalve, that he might see.  
Fourthly, the Lord sets down a way, and course, which he usually takes with his best beloved ones for the reclaiming and amending of them; and that is Rebuking and chastening of them, in these words which I have read unto you, vers. 19 Whom I love, I rebuke and chasten, etc.  
Which words are as a comfortable cordial prescribed by a wise and loving Physician unto his sick diseased patient; to whom he hath formerly administered some bitter pills, or unpleasing potions. The Lord before threatened to reject the Laodiceans for their lukewarmness, whereupon lest they should altogether despair of regaining his love and favour, he doth prevent their fear, by telling of them that his correcting of them was no argument either of his hatred, or of their rejection, but an evidence of his love; beating them, that he might better them. Whom I love, I rebuke and chasten: be zealous therefore and amend.  
These words consist of two parts.  
The first acquaints us with the Lords practice.  
The second lays down the drift, and end of his practice.  
His practice in these words, As many as I love, I rebuke and chasten. The end and drift of his practice in the latter part of the verse, Be zealous, etc.  
I will briefly unfold the sense of the words, and then (the Lord willing) collect Instructions out of them.  
As many as I love, I rebuke. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This word rebuke in the original signifies not a bare and fingle reproof, but even such a reproof as is uttered with some strong arguments, and reasons to convince the party reproved, implying unto us, that when the Lord rebukes man for sin, it is an argument of his dislike and hatred of sin. And chasten. This also must not be understood of ordinary correction, but such a chastisement, as a loving father gives unto the child of his love: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the original is taken from a word which signifies a child: that as a father useth to teach and instruct his child, so the Lord correcting all those he loveth, intendeth thereby to teach and instruct them.  

Fervent Zeal what it is.  Be zealous therefore. These words are in opposition to their lukewarmness, and therefore Beza well renders it, be hot. Zeal or spiritual heat, is an affection compounded of two qualities, love and hatred. The love of God and his truth, and the hatred of every evil which tendeth to the dishonour of God, or to the clouding, or eclisping of his truth: against which evils when the child of GOD shall any way bestir himself, he is said to be zealous for the Lord.  
So that to be zealous, is to show love to God, and hatred of error, and false ways; to be grieved at those things which may dishonour God, or cross his truth, to oppose them with might and main, and to the utmost of our power to resist them.  
And amend, or repent. These words have relation to their lukewarmness. The Lord will have them to leave off their lukewarmness, to repent them of their sinful temper, being negligent, and careless in good duties and promoting the glory of God.  
Object. But it may be demanded why the Lord doth here put zeal before repentance, when as zeal is by Paul set down as a fruit and effect of repentance. For writing unto the penitent Corinthians, 2. Cor. 7.11. He saith, Behold this thing, that you have been godly sorry, what care it hath wrought in you, yea what zeal: making zeal an effect of repentance.  
Answ. The meaning of the Lord in this place is to exhort the Laodiceans to the practice of that duty, which they had altogether neglected, being a lukewarm, a remiss, and careless people. Therefore having before reproved them for their sin of lukewarmness, he doth now exhort them to be zealous; and not only so, but to repent them of their former remissness. The words of the verse may be thus metaphrased.  
Those that are my dearest children, my best beloved, I do rebuke, and convince of their sins, yea as a loving father tendering their good, I do in mercy correct, and chastise them: therefore see you be not so Lukewarm as heretofore you have been, but show more love to me and my word, and more hatred to error and evil ways, be grieved and sorry for your old courses, and amend your lives.  
Come we now to the raising of some Instructions out of the words. In that the Lord telleth the Laodiceans, that he rebuketh and chasteneth as many as he loveth, we may in the first place from hence learn, that None, no not the best of Gods dear children are without their trials & afflictions. Man is born unto trouble, as the sparks fly upward, 
Doct. 1. The best have afflictions.  Job. 5.1. Affliction is the lot and portion of all God's children. It was a cup which Almighty God did temper and put into the hands of Christ his best beloved Son. Shall I not drink of the cup which my father hath given me? John 18.11. And in this cup Christ will have all his members to pledge him, as appear, Mat 20.23. Ye shall drink indeed, of my cup, and be baptised with the baptism that I am baptised with. Hence it is that Trials and afflictions are by Paul called the marks of the Lord Jesus. Gal. 6.17. I bear in my body the marks of the Lord Jesus. The cross is Christ his badge, and cognizance. If any man will be my follower, let him deny himself, and take up his cross daily, and follow me, Luke 9.23. The way wherein Christ went to glory was affliction, and in this path all that shall be glorified with him must foot it after him, for, Acts. 14.22. Thorough many afflictions we must enter into the Kingdom of God.  
The way to heaven, and happiness is not strewed with rushes, or set with violets and roses, but with briers and thorns; it is not a milky, but a thorny way; not a fair, broad, smooth, and easy, but a narrow, cragged, crooked and cross way, through many difficulties and troubles. As the children of Israel were evil entreated in Egypt, groaned under heavy burdens, sighed, and cried for their bondage, before they could be possessed of that land which flowed with milk and honey; so must we know what troubles, and sorrows mean, before we come at our place of rest, our spiritual, and Heavenly Canaan.  
True it is, that some have but a few trials in comparison of others, yet the most have many, and the best (yea all) have some, for all that will live godly in Christ Jesus shall suffer persecution, 2. Tim. 3.12. Do you desire examples for the better settling and confirming you in the truth of this point? Sooner may I find where to begin, then where, or how to make an end; therefore out of an heap, and a cloud of witnesses I will take but an handful, some few drops. Job was a holy man as the Lord himself hath witnessed of him. Job 1.8. An upright, and just man, one that feared God and eschewed evil. Yet how great were his trials; how sharp and bitter were his afflictions? Stripped of all his outward means, brought unto a morsel of bread; bereft at one time of all his children, and that by sudden death, yea whiles they were eating, and drinking, not having (it may be) breathing time to call and cry for mercy. We should take it to be a heavy judgement, and think that the Lord were highly displeased with us, if out of ten children, some two, or three of them, should be made away by an untimely and sudden death; but to be at one blow bereft of all our children, to lose ten at one clap, where is the man that would lay his hand upon his mouth in so great a tentation, and not murmurre against the Lord? Besides, the Lord came nearer to Job, fight against him with many personal terrors, afflicting his body with aches, and botches, vexing his soul in the day time either with the words of a foolish woman his wife, or with the biting, and taunting speeches of some which came to visit him, whereas in truth (like miserable comforters, Job 16.2.) they came to vex, and gall him: And in the night time how was he tumbled, and tossed up and down? Job 7.4. for when he said, My couch shall relieve me, and my bed shall bring me comfort; then was he feared with dreams; and astonished with visions, Job 7.13.14. So that he was a burden to himself, grew weary of his life, cursing the day wherein he was born, wishing that he had died in his birth, that he might not have lived to see and feel the miseries and sorrows which he sustained.  
David also was a man after Gods own heart 1. Sam. 13.14. Yet how sorely did the Lord (almost all his life time) exercise and afflict him? He was daily punished and chastened every morning. Psal. 73.14. So as he roared day and night through extremity of grief: his bones were consumed with sorrow; and his moisture was like the drought in summer. Betrayed by his false-hearted friends, persecuted, and pursued from place to place by Saul, 1. Sam. 26.20. As one would hunt a partridge in the mountains. And, which went nearer him than any other troubles (his sins excepted) what heart-breaking sorrows did he sustain through the wickedness of his children? defiling each other, murdering each other, yea and (most unnaturally) seeking to depose him from the Kingdom. It would fill a volume to set down the manifold afflictions, which are recorded of GOD'S children. I will therefore speak but of one or two more, which I cannot omit, because their examples will tend much to our satisfaction, if we will compare our trials and afflictions with theirs, and consider how far theirs have exceeded ours.  
One would think that if any upon earth should scape scot free (as they say) and be without afflictions, the Virgin Mary, the mother of our Lord might, she being a woman so freely beloved of God, Luke 1.28. and so near unto Christ. But if God would have the mother to be exercised, because a sinner, yet (me thinks) her son (being the only begotten of the Father, without sin, and one in whom the Father was well pleased. Mat. 3.17.) should go untouched? No, no, it might not be; both these drunk deep of afflictions, as I shall make it evident unto you.  
First concerning Mary, let us consider what old Simeon said unto her, Luk. 2.35. A sword shall pierce through thy Soul. She underwent not only outward, and bodily afflictions, but also in-ward and spiritual trials even such as pierced her very Soul. A sorrowful spirit drieth up the bones, saith Solomon, Pro. 17.22. And Prov. 18.14. the spirit of a man will sustain his infirmities, but a wounded spirit, who can bear it? It was not then any pinching poverty, nor the rough handling of the Roman exactors, who forced her (being big with child), to take a painful journey to Bethlehem; nor the poor entertainment, which she and her tender babe found in the Inn; nor Herod's bloodthirsty rage which made her (with her tender little one) to fly into Egrpt, where being a stranger no doubt) she endured adversity her belly full; nor the fear of Archelaus after her return; nor her long deferred hopes all the while that Christ lived a private life (though Hope deferred be the fainting of the heart. Prov. 13.12. nor yet the malice or hatred of those bloody people, the high Priests, the Scribes and Pharisees, who not only opposed her son, but blasphemed his person, and doctrine; no nor the pains and torments of his bitter passion, of which she was an eye witness, and spectator; none of all these were the sword that pierced her Soul, though these were great burdens for a poor woman to bear, and the last more grievous than all the rest.  
How did Jacob take on when he beheld but the bloody coat of his son Joseph? Jacob rend his clothes, and put on sackcloth about his loins, and sorrowed for his son a long season. Gen. 37.34. How did David lament the death of his traitorous son Absolom, though he heard but the report of his slaughter? 2. Kings 18.33. O Absolom my son, O my son Absolom, would God I had died for thee, O Absolom my son, my son. And read we not that Agar went aside at her child's fainting, her mother's heart not enduring to behold the death of an Ishmael. Gen. 21.16. How then (think we) was Mary affected at the sight of so many and so great miseries which befell her son? And yet all these (as I take it) were but the beginnings, and occasions of greater internal heartbreakings, and spiritual agonies, with which her soul conflicted. For what perplexed thoughts (may we think) did assault her soul, nay what did not, when she saw every thing directly to thwart, and cross her preconceived hopes grounded upon the warrant and truth of Divine Oracles? Might not Mary have thus complained, What, is this he that should be the Saviour and Redeemer of Israel? the horn of Salvation unto them, to be thus maligned and crucified? And yet while he lived, there was some hope (though no likelihood) that God might work miraculously for his advancement, and by means unknown, make good his promises; but now that he is done to death, that shameful and accursed death of the cross, what hope is left? I thought that he should have restored the Kingdom again to Israel. But alas how can that be, he being now dead, and laid in his grave? Surely Mary had sunk under this burden, her faith, her patience had failed her, had she not with Abraham (the father of the faithful) above hope, believed under hope, not regarding the outward miserable condition of her son, but fastening the eye of her faith upon the Lord, true of his Word, and just of his promise; yet for all her faith and patience, behold and see if any sorrow were like unto Mary her sorrow? The mourning of a mother for her son, her only son, the son of her hopes, her heart's delight: nay that son, in whom she expected that all the kindreds, and nations of the world should be blessed, and yet now dying, dying a most ignominious, shameful & accursed death, now perishing without hope of recovery. Lo here was the sword that pierced her soul thorough and thorough: whereupon the Father's dispute the case whether Mary were not a Martyr; and they conclude that she was more than a martyr, because in martyrs, the more fervent their love is to Christ, the more it lesseneth the pains of their sufferings, but Mary's love the more intense, and the greater it was towards her son, the more it augmented her sorrows. But let us leave the mother and (last of all) take a view of her son his sufferings. Who though he were the prince of our salvation, yet was he consecrated by afflictions. Heb. 2.10. Was he not in this world reputed as an abject amongst men? lived he not in penury, in poverty? Mat. 8.20. The foxes have holes, and the birds of the heaven nests, but he had not whereon to rest his head. How was he reviled and railed upon by those foul-mouth'dJewes? who called him a Wine-bibber, a Pot-companion, a friend of Publicans and sinners, a Conjurer, one that wrought by the help of Belzebub: was he not buffeted, spit on, whipped, crowned with thorns, & last of all despitefully crucified? Besides all these, he did inwardly sustain far more heavy crosses, then that which was laid upon his shoulders (though the weight of that made him to faint with weariness) for he was all his life time assaulted by Satan, and towards his end brought into such an agony, as it wrung even drops of blood from his forehead; before his death his soul was heavy unto the death, through those fears and terrors which had seized upon him, conflicting with the wrath of God, and undergoing the curse with greatest extremity: all which made him (as one rejected and given over of the Lord) in a most heavy and doleful manner to cry out, My God, my God, why hast thou forsaken me? Matt. 27.46.  
If then Job an upright and just man, one that feared God and eschewed evil; If David a man after Gods own heart, one that walked before the Lord in truth and righteousness, and uprightness of heart with God; 1. King. 3.6. If Mary, the mother of our Lord, a woman so freely beloved of God; And to conclude, if Christ the only begotten of the Father, could not come to glory but through many tribulations, and afflictions: I hope the doctrine, which I have delivered standeth without contradiction, and that it is a most undoubted and undeniable truth, that, None, no not the best of God's children, are without their trials and affflictions.  
Reason. 1 
Affliction findeth out sins.  And if any should demand a reason, why the Lord doth thus deal with his dear ones, many may be rendered: some whereof respect the sins of his children, either as they are passed, present, or to come.  
Sometime the Lord afflicteth his children that so they may ransack and search their own hearts and consciences, and so find out some sins which have a long time lurked in their breasts, and are not as yet repent of: Lament. 3.39, 40. Man suffereth for his sin, let us search and try our ways. The heart is deep, yea, deceitful and wicked above all things, who can know it. Jere. 17.9. It hath many turnings and secret corners, many holes for sin to sculk and lurk in, so as it will very hardly be found out unless a privy watch be set, a narrow search be made. In the examination of a crafty, a cunning thief, the Justice or Judge had need to gather his wits together, and to have his eyes in his head, lest he be not able to find out that villainy which will never be confessed, though the evidence be clear against it. Affliction will quicken our wits, and clear our eyesight, so as we shall be the better able to find out those sins which otherwise (peradventure) would never have been discovered. That person that cannot by affliction be wrought upon to search what is amiss in him, will never do it. If the conscience which hath been rocked asleep in the cradle of prosperity, cannot be awakened by affliction, it is in a deep, if not a deadly sleep. joseph's brethren could be touched in their consciences for their unnatural, and cruel usage of their brother, when they were in some straits, suspected (as they conceived) to be spies, and one of their brethren taken, and bound before their eyes. Genes. 42.21. Whereas for diverse years before, they had no check of conscience for their sin.  
job in the day of his adversity could call to mind old sins, afflictions could bring them fresh to his remembrance: Thou writest bitter things against me, and makest me to possess the iniquities of my youth. job. 13.26.  

job 36 8, 9  Elihu hath an excellent speech to this purpose, If they be bound in fetters, and tied with the cords of affliction, then will he show them their work and their sins.  
Teaching us hereby, that until such time as the Lord by some affliction or other doth hamper and shackle us, we have no list to find out our sins, but had rather cover, and daub them over. Whereas affliction (like unto a prospective-glass) will show us things a far off; and discover unto us many corruptions, which we have either buried, or else slighted over. In affliction we can see our formality, barrenness, looseness, dead-heartedness, lithernesse in good duties, pride, hypocrisy, earthly-mindedness, uncharitableness, and many more old, and new sins, which before we took little, or no notice of. Therefore if thou be'st now under the rod of God, or hereafter mayst be, say unto thy heart, surely there lieth some wedge of gold, or Babylonish garment hid, which the Lord would have me search, and find out, certainly there is some jonah that hath raised this storm, there is some sin or other that hath caused all this affliction to befall me, which must be found out, yea, and cast out of my heart, (as jonab was thrown out of the ship) before this storm will be calm, before the Lord will take off his hand from afflicting me. Therefore do not repine at the Lords wise and righteous dealing, but let thine anget and indignation reflect upon thine own vile heart, cast thyself with all humility, at the feet of God, beg some of his eyesalve, whereby the eyes of thy understanding may be enlightened, that thou mayst be the more able to gauge and search the bottom of thy heart, find out that, or those sins which have provoked the Lord against thee, lest thou perish through impenitency. St. Paul writing unto the Corinthians, about their profaning of the Lords ordinance, their abuse of the Sacrament, telleth them that for this cause many are weak and sick among you: and many sleep, for if we would judge ourselves, we should not be judged. 1. Cor. 11.30.31. implying thus much; that God's hand lay upon them, that so they might search out, see and confess their sins, that so God might pardon them. Therefore as at all times, so especially in the time of affliction we should narrowly sift, and search our hearts, lest any corruption lie lurking there to do us a mischief. And if ever we be brought to a sight and confession of our sins, it will be while the rod is upon our back: when the Lord had throughly jerked Ephraim, he could smite on his thigh, be ashamed and confounded, because he did bear the reproach of his youth. Jerem. 31.19. Old sins could bleed afresh before them when the hand of God did crush them. The Lord by the Prophet Ezekiel, told Jerusalem, that he would judge her after the manner of harlots, and would give her the blood of wrath and jealousy. Ezek. 16.38. Because thou hast not remembered the days of thy youth, but hast provoked me with all these things; behold, therefore I also have brought thy way upon thine head, saith the Lord God: yet hast thou not had consideration of all thine abominations. Vers. 43. Teaching us, that the end of Gods correcting them, was to bring them to a consideration and sight of their sins.  
Reason. 2 
Affliction purges out sin.  A second reason of the Lords dealing sharply with his children, is, to purge them, and cleanse them from all their filthiness of the flesh and spirit. This appears by diverse places of Scripture. I I will turn my hand upon thee, and purely purge away thy dross, and take away all thy sin. Esa. 1.25. And some of them of understanding shall fall to try them, and to purge them, and to make them white. Dan. 11.35. And so in Esa, 4▪ 4. When the Lord shall have washed away the filth of the daughters Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgement, and by the spirit of burning And Esay. 27.9. By this shall the iniquity of Jacob be purged, and this is all the fruit, even the taking away of his sin: not by justifying, but by sanctifying them; by the rod of affliction beating sin out of its old corners; for as Elihu said, job 36.10. He openeth their ear to discipline, and commandeth them that they return from iniquity. when the Lord doth afflict us, he doth really call upon us, and charge us to turn from our evil ways. He knoweth my way, and trieth me (says job 23.10.) and I shall come forth like the gold. Behold, saith the Lord, I have fined thee; I have chosen thee in the furnace of affliction. Esa. 48.10. The Lord compares affliction unto a furnace, into which the Goldsmith doth cast his metals to fine them, to purge them from that dirt and dross which is mingled with them. Prosperity, health, ease, liberty, are occasions of contracting, and gathering soil, and dross; therefore the Lord (who loves to see his children clean) will bring them thorough the fire, and will fine them as Silver, and try them as Gold is tried. Zach. 13.9. Hence it is that the Apostle Peter saith We are in heaviness through manifold temptations, that the trial of our faith being much more precious than gold that perisheth, might be found to our praise. 1. Pet. 1.6.7. He doth chasten us for our profit, that we might be partakers of his holiness. Hebr. 12.10. Which we cannot be unless we be washed and cleansed from the filth of sin. Let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up into full holiness in the fear of God. 2. Cor. 7.1. Hence it is that David Professeth, It is good for me that I have been afflicted. Psal. 119.71.  

Affliction is physic for the soul.  Afflictions oft times make a bad man good, they always make a good man better. Therefore take this for a sure ground, That the Lord never afflicts the body, but for the souls good, he never brings any evil upon our bodies, but with an intent to better the soul. When the Lord doth afflict us, he is in a course of Physic with us, to purge out those malignant humours, which in the days of our prosperity we have contracted unto ourselves.  
Therefore as we are content to receive bitter pills, sick vomits, and unpleasing potions for our bodily health, striving to take them down, though they go sore against our stomach: As we endure sharp salves, and strong eating plasters, and powders to be applied to bodily sores, for the taking down of our proud, and eating out our dead flesh; so must we be patient in the time of affliction, seeing it is a means of helping, and curing our sick distempered souls. Sin is the souls sickness, and affliction is that physic which the Lord that wise and good Physician sees meet to be applied unto us for our health, and recovery. Therefore as that man's body is in a dangerous (if not desperate) case upon which physic will not work, or working but a little, doth little, or no good unto him, so as still the disease prevaileth, and the body languisheth: even so it fareth with our souls, if afflictions cannot better us, our case is desperate. Eze. 24.13. Thou remainest in thy filthiness and wickedness, because I would have purged thee, and thou wast not purged: thou shalt not be purged from thy filthiness, till I have caused my wrath to light upon thee.  
God's corrections are for our reformation, and amendment, but if they cannot reform us, they make way either for greater judgements, as Levit. 26.21. Where the Lord telleth us that, if we walk stubbornly against him, & will not obey him, he will then bring seven times more plagues upon us, according to our sins. Or else they prepare us for confusion & destruction; for he that hardeneth his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured. Prov. 29.1. Some by accustoming themselves to sin, are brought at last into an incurable condition; so that we may say of him, and to him, as it was spoken to the King of Ashur, There is no healing of thy wound. Nahum 3.19. To be never the better for affliction, is to bear the brand of a wicked person. This is King Ahaz, who in the time of his tribulation did yet trespass more against the Lord. 2 Chro. 28.22. And this will seal up unto all incorrigible persons, Gods heavier judgements, which he will one day bring upon them.  
True it is, that many are so far in league with sin, that none of those blows which God giveth them will break that cursed league betwixt them and their sin; all that the Lord doth unto them is little enough to bring them to a sight of sin: But God will have sin out of request with us, and us out of love with it, that sin may stink in our nostrils, as it is unpleasing to the Lord. Many having a stinking disease in them or upon them, seek not out for cure because it savours not amiss to them, the smell thereof is not offensive unto them: but when once they begin to be annoyed with their own stink, than they seek out for help and remedy: Affliction searcheth sin to the quick, stirs up the bottom of our corruption, makes it stink in our nostrils, so as we begin to grow out of love with that evil which sometime hath been most delightful and pleasing unto us. Therefore if iniquity be in thy hand, put it far away, and let not wickedness dwell in thy tabernacle, said Zophar. job. 11.14. This was good counsel given to Job in his affliction: he must purge his hand & house, yea, and heart too of all wickedness, than he should lift up his face without spot, he should be stable, and not fear. Job 11.15. then should he be justified of the Lord, freed from the stain of his sin, and be without all fear of judgement, yea, saith Zophar, Thou shalt forget thy misery: Not only be an end of troubles, but ease and joy shall come in the place of them.  
Reason. 3 
Affliction preventeth sin.  Thirdly, as affliction serves to find out sin past, and to purge sin present, so also to prevent sin to come: which the Lord (who knows us better than we know ourselves) seeth we would run into. Hence it was that a thorn in the flesh, the messenger of Satan was sent to buffet Paul, lest he should be exalted above measure. 2. Cor. 12.7. The Lord was pleased so highly to honour Paul, as to take him up into Paradise where he heard words which cannot be spoken, which are not possible for man to utter; whereupon, lest Paul should grow too high in the instep, and think better of himself, than there was cause, the Lord in wisdom takes him down a peg, sendeth a satanical messenger to buffet him, that so he might not be exalted. The Lord sees we are ready to cast ourselves into some perils and dangers, or to run into some evils, which would tend to the dishonour of his name, or the scandal of our profession; therefore, by affliction (as with a bit, or bridle put into our mouths) he doth restrain us, and so, wisely, prevents those sins, which (if affliction were not) we should fall into. God in his afflicting of his children looks not always▪ backward upon their sins past, but sometimes forward upon sins to come? and makes them his principal aim and end of afflicting his children. There is a preventing Physic, for preservation of our health, as well as Physic for recovery, out of some disease already grown upon us. And yet I would have none to be mistaken in this particular; as though God did at any time afflict any without cause. Although the Lord doth sometimes afflict, and not for sin; yet never without sin, either inherent, or imputed. God is so far from picking holes in our coat, so far from afflicting any without just cause, that he may see enough in the best of us, yea even in our best services, & performances to afflict us. The best of us brought with us into the world so much corruption, and do carry about us such bodies of sin, as may expose us to all the plagues of this and another life. Every one of us hath in himself sufficient fuel for the fire of God's wrath to work evermore upon him, if the Lord in his justice would be pleased to kindle it. Let no man therefore question God's justice in afflicting the best of his children, because (as I have said) he sometimes afflicteth us to prevent some evil to come, which through our natural propension, through some violent occasion, or through some strong temptation we may be drawn into.  
Ephraim was mad upon sin, therefore saith the Lord, Hos. 2.6. I will stop thy way with thorns, and make an hedge, that she may not find her paths. Too much sunshine will dazzle our eyes. Too much honey turns to gall: so too much prosperity and ease breeds security, and makes us proud, or wanton; therefore lest our rank blood should cause some inflammation, it pleaseth God (our wise and loving Physician) to open a vein, to cool us, and to keep us in good temper. Horses that are full fed, and pampered, grow (many times) restif: Vessels unused do quickly grow rusty: even so our nature would soon contract some evil, if the Lord should not now and then take us into affliction's scouring house. The Lord sees, that prosperity and immunity from affliction blunts the edge of our devotion, cools the fire of our zeal, and dulleth our eager pursuit after Heaven and Heavenly things, and therefore he afflicts us to prevent these evils, as he took away Jeroboams' son by death, lest if he had lived longer, he might have trod in the steps of his wicked father, and been tainted with his sins. It may be the Lord seeth that we would run into some danger, if he should let us alone, therefore as he snached Lot out of Sodom, lest he should have perished in their flames, so he catcheth hold of us by affliction, thereby to deliver us from some sin we are falling into.  
Therefore whatsoever trial and affliction, doth befall thee, lay thy hand upon thy mouth, murmur not against the Lord, but be thankful unto him, and say, O Lord thou knowest the distemper of my soul, thou knowest how prone I am to sin and wickedness, and thou (who seest things to come as if they were present) seest, I was inclining to some evil, but in mercy haste by this affliction prevented me, keep me therefore from falling into evil, by what means thou pleasest, suffer me not to sin against thee.  
Reason 4 
Affliction teacheth us.  Fourthly, the Lord doth afflict us, to teach us some good lesson, which (without affliction) he sees we shall hardly learn. Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy statutes. Corrections are instructions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God will have none of his to perish, for want of instruction. he sendeth his word amongst us, to teach us his ways, that so we may walk in his truth. Psal. 86.11. But outward prosperity so thickens our ear, and so hardens our heart, that we cannot, we will not hear to our profit: Jerem. 22.21. I spoke unto thee when thou wast in prosperity, but thou saidst, I will not hear: this hath been thy manner from thy youth, that thou wouldst not obey my voice; therefore the Lord openeth the ear of men, even by their corrections, Job 33.16. For such as will not hear the word, shall hear the rod, Mica. 6.9. Manasses learned that lesson in the school of affliction, which could never be taught him in the school of the Prophets. 2 Chron. 33.12. In his tribulation he humbled himself greatly before the God of his fathers. He that was proud, and could set himself against the Lord and his truth, and all that professed it, all the while he was in prosperity, and upon his throne; when the Lord caused him to be cast in prison, and put chains of iron upon his legs, in stead of a chain of Gold about his neck, he could then learn to be humble, and obedient unto the Lord. Nabuchadnezzar being pulled out of his Babel, driven from men, to have his dwelling amongst the beasts, could at length come to praise, extol & magnify the King of heaven, whose works are all truth, and able to abase those that walk in pride. Dan. 4 34. Our hearts are very hard and sturdy, so as the word will not break them, until the Lord by affliction subdues, and humbles these hearts of ours, making them soft and yielding, so as the word may take some impression in us. Hence it is that Solomon tells us, Prov. 15.32. He that obeyeth correction, gets understanding. Some say, that many (and I have found it true in some) children after a sickness grow both in ripeness of understanding, and in stature of body: so it is with the Lords children: affliction bringeth them to a better understanding of heaven, and heavenly things (as Nabuchadnezzar confessed, Dan. 4.33. Mine understanding was restored unto me) and causeth the inner man to grow more than before. It teacheth us to walk in the right way, and to keep God's Word, as Psal. 119.67. Before I was afflicted I went astray: but now I keep thy word. What havoc did Paul (before the Lord met with him) make of Christ's flock? entering into every house he drew out both men and women, and put them into prison, Acts. 8.3. And being armed with malice, and authority, he posteth to Damascus, to put in execution his bloody commission: but the Lord meets him by the way, unhorseth this persecutor, strikes him down to the ground, and smites him with blindness; and what followed? Paul was now a new man: Act. 9.6. He than both trembling, and astonished, said, Lord what will thou that I do? What had become of Paul, if affliction had not been? Which of God's children cannot say as David said, It is good for me that I have been afflicted? Nay, what affliction hath at any time befallen us, which we could have spared? Nay (let me go a little further) is it not best with us, when we are under the rod? Would it not be better with us (think you) if the Lord should afflict us more? If thou be'st the child of God, I appeal to thy conscience, whether thy case had not been far worse, than now it is if affliction had not been. Many are like unto those kind of fishes which seldom or never (without much difficulty, and labour) can be caught but when the water is troubled. So before troubles do befall many, they cannot be caught with the net of the Gospel, all the cost that is bestowed upon them, all the pains that are taken with them, do them little or no good. All the good that the most of us learn is in the school of affliction. So that affliction may say (concerning the good we have) as Laban in another case said to Jacob, Gen. 31.43 All that thou seest is mine. So in some sense may affliction say, Thy humility, thy faith, thy charity, thy obedience, etc. all mine: from whence hadst thou them? of whom didst thou learn them, but of me? and therefore mayest thank me for them, Blessed is the man (says David to the Lord: Psal. 94.12.) whom thou chastisest and teachest him thy Law. If we can pick no good out of our afflictions, learn nothing from them, woe will be unto us, that ever we were corrected. The judgements which are upon others should better us, according to that of Esay. 26. 9 Seeing thy judgements are in the earth, the inhabitants of the world shall learn righteousness. If God will have us to profit by the calamities, and miseries, which do befall others, how much more by those afflictions, which touch our own skin, or come into our own bowels? But, alas such blocks, such non-proficients we are, that the Lord may justly complain of us, as he did of Israel, in the days of Amos, I have thus, and thus corrected you, Yet have you not returned unto me saith the Lord. Amos. 4.8, 9, 10.  
Reason. 5 
Affliction trieth the truth of grace in us  Fiftly, the Lord doth sometime afflict his children, to try the truth of grace in them: 1. Pet. 1.6, 7. Ye are in heaviness through manifold tentations, that the trial of your Faith, being much more precious than gold that perisheth, might be found unto your praise. Apoc. 2.10. Some of you shall be cast into prison, that you may be tried. The Lord thy God led thee (says Moses to Israel, Deut. 8.2.) this forty year in the wilderness for to humble thee, and to prove thee, to know what was in thine heart. Why, doth not God know the secrets of all hearts? doth not he understand our thoughts afar off? Psal. 139 1. Why then should he afflict his children, to prove what is in their hearts? That we being afflicted, may know our own hearts the better, and that others also may discern the truth of grace in us. Every one almost will be good whiles all things go according to their hearts desire; as the old saying is, The devil is good while he is pleased. Even the wicked whiles there is nothing to thwart and cross them, will carry themselves temperately, and smoothly; But let the Lord set fire upon their hedge of prosperity, let the Lord, but a little, lay his hand upon them, and you shall see that verified in them, which Satan maliciously, and falsely laid unto Jobs charge. They will curse God to his face, they will in a blasphemous manner, spit out their venom, and poison against the Lord. There is a bottomless gulf of self-deceit in the hearts even of God's children, whence it comes to pass, that they can hardly be brought to believe, there is so much corruption in them, as indeed there is: but affliction, yea sometime the fear of danger doth discover it unto us: as appears in Peter; who (hearing Christ say, that all his Apostles should be offended that night, and fly from him, Matt. 26.31.) utterly disclaims such unfaithfulness, and therefore telleth Christ, that whatsoever became of the rest, he would not forsake him; whereas the very fear of some danger or trouble, made him deny, and forswear his master, as if he knew him not. Little do we believe what filthy stuff lurketh in these wicked hearts of ours, until such time as the Lord stirreth, and provoketh us by afflictions. A man's strength is never known, until such time as it be tried, and he have some enemy to resist him. Afflictions are tentations to try both the truth, and the strength of grace in us: our faith, our patience, our humility, our obedience, our love, our courage, and heavenly mindedness than appeareth, when affliction (which is so contrary unto our nature) doth encounter us. For that corruption which dwelleth in us, being exasperated, and provoked by affliction, will then or never show itself in its proper colours. Our frowardness, impatience, and infidelity will then appear, when we are pained or pinched by affliction; for then the flesh begins to kick, and winch, because Heb. 12.11. No chastening for the present seemeth to be joyous, but grievous, though afterward it bringeth the quiet fruit of righteousness unto them which are thereby exercised. So that by affliction every one comes to have an experimental knowledge of the truth, and measure of any grace in him. Whence he may say of himself, and others may believe, and report of him, as the Lord said to Abraham, when he saw how ready and willing he was to offer up his only son Isaac, whom he so dear loved, Genes. 22.12. Now I know that thou fearest God. Whiles the Gospel doth go with a fair, and calm gale, whiles ease, liberty and prosperity doth attend upon the profession thereof, every one will be a Gospeler, as Ester 8.17. Many of the people of the land became Jews, when the fear of the Jews fell upon them. But trouble and persecution tries the sound-hearted, from false and hypocritical professors. So that as Paul speaketh of heresies, 1. Cor. 11.19. There must be heresies among you, that they which are approved among you may be known. So I may say of affliction, there must be afflictions among you, that the truth of grace may be known in you.  
Affliction saith Paul, brings forth patience. Rom. 5.31. which words to a carnal ear may sound like Samsons riddle; Judges 14.14. Out of the eater came meat. Patience to come out of affliction, it may seem a paradox, but it is a most divine truth; not that afflictions do beget patience in the heart of a man, but by them this gift, and grace of patience is exercised and manifested in us; and in our afflictions we come to make experience of our patience. Hence it is, that our Saviour Christ is said Heb. 5.8. To have learned obedience by the things which he suffered. Not that Christ was then to learn obedience, but that in the time of his passions, himself, and others mighr see and discern his obedience, who preferred the will of his Father, in drinking of that cup which was given him, though it were never so bitter and unpleasing unto him. We are all of us too prone to think better of ourselves then there is just cause; we can promise ourselves great things, and build castles in the air all the while we stretch ourselves upon our beds, and drink wine in bowls, live at ease and in fullness: but these paper buildings, these clay walls of ours, are quickly shaken, and beaten down, if the Lord do but shoot one arrow of affliction out of his quiver against us. Therefore the Lord in love, and wisdom exerciseth his children, that the truth and strength of grace may be tried, and seen in us, that so we may throughly know ourselves. The skill of the Pilot is then best discerned, when the winds blow: when the waves & billows rise, mounting the ship as it were up to heaven, from whence down it falls again into the deep; every gust of wind threatening to turn it over, every wave of the sea coming over the ship, and gaping to swallow it up: In these tempestuous times, in these great perils to keep the ship upright, and to save it from drowning, this doth manifest, both the knowledge, and the pains of the Pilot: whereas every scholar will be able to cross the seas in a calm, and when there be no waves to cross him. So every one will hold up his head, and be cheerful whiles prosperity blows upon him, and nothing to cross him: but adversity tries the man, and the truth and strength of grace in him. For Prov. 24.10. If thou be faint in the day of adversity, thy strength is small. Saint John having spoken of that war which the beast should make with the Saints, and how they should be led into captivity, and be killed by the sword, adds presently after, Revel. 13.9. here is the patience and faith of the Saints: as if he should say, By these afflictions will the Lord both exercise, and manifest the faith and patience of the Saints. Many drugs, and spices have an excellent savour in them, which we cannot smell until such time as they be either grated, or stamped to powder, or burnt in the fire: so when we are grated by trouble, stamped in the mortar of affliction, or cast in the furnace, and fire of tentation, than (more than before) the fragrant, and sweet smell of grace is discerned in us. Arise O North (saith Christ, Cant. 4.16.) and blow on my garden, that the spices thereof may flow out. When persecution blew upon the blessed Martyrs, in those bloody times of Popery, how sweetly did grace smell in them? how meekly, how patiently and cheerfully did they go under their cross, and undergo whatsoever malice and cruelty could inflict upon them? The rage and violence of their enemies was so far from daunting, and putting out the light of grace in them, that it more increased it.  
Reason 6 
Affliction doth fit us for God's service.  Sixthly, the Lord doth sometime afflict his children to fit and prepare them for some special work and service wherein they are to be employed. When we see a Carpenter tumbling and rolling any piece of timber up and down, we may conceive that he overlooks it, to see whether it will serve his turn or no: but when he strikes his axe into it, when he falls to hewing, squaring, and sawing of it, than we know for certain it is for some use, and service. All the while the wheat lies still upon the mow, it serves for no use; before it can be used it must be threshed, and fanned or winnowed, or cast up and down. Even so the Lord deals with his children, before he employs them in any special service. Affliction is the axe, the saw, the chisel which heweth and pollifheth us; the fan which winnoweth and cleanseth us, making us fit for that work which he hath appointed us unto. Before Joseph can be promoted in Pharaohs Court, and have the sway (as it were of his Kingdom) that he may store up provision for Jacob, and his family, he must endure much hard-ship; he must be sold as a slave unto strangers; carried (by men unknown) away from his father's house, into a far country; and there he must be cast into prison, Psal. 105.17.18. They held his feet in the stocks, and he was laid in irons. Before Moses is sent unto Pharaoh to charge him to let the children of Israel depart out of Egypt, before he is appointed to be the captain and commander of that great and mighty people of Israel, he must be banished from house and home, from kindred, and acquaintance, and as Heb. 11.25. suffer adversity with the people of God. Before David could have the sceptre of the kingdom put into his hands, and the crown set upon his head, he must endure many a hard brunt: go thorough many difficulties, and perils, be tossed up and down from post to pillar, banished from wife and children, with a world of other troubles, wherewith it pleased the Lord to exercise him. Yea, Christ himself was by affliction fitted, and prepared for that great work of our redemption: For it became him, that he should consecrate the Prince of their salvation through afflictions. Heb. 2.10. Therefore whensoever thou art exercised with any kind of afflictions, say thus with thyself: I perceive the Lord hath some work to set me about, some service to employ me in, and therefore makes trial of me beforehand, that so I may be the better able to do him service, in that work he shall set me about, and call me unto.  
Reason 7 
Affliction teacheth us to prise God's benefits.  Seaventhly, the Lord doth sometime withdraw from his children these outward and earthly comforts, lest through their long, and plentiful enjoying of them, they begin either to grow wanton in the abuse of them, or else begin to underprize, if not contemn them. The Lord sees that we would not esteem aright of the comforts which we reap from his love, and bounty, if sometimes (more or less) we should not feel the smart of his displeasure for abusing his benefits. Plenty (oft times) causeth satiety: as appeareth by those full fed Israelites, who grew to a loathing of that food which the Lord (in abundance) provided for them. We can see nothing but this Manna, Numb. 11.6. The prodigal mentioned Luk. 15. grew weary of his father's house; their diet, and fare too course, and homely, not fine enough for his dainty tooth: their society, and company too plain and rude for such a gallant as he was: abroad he must, and from his father he would, to see fashions, or to try conclusions; so long that at length the beggar meets with him, poverty pincheth him, and hunger biteth him; then he could look back from whence he came, and then he could prise the privileges of his father's family. How many hired servants of my fathers have bread enough, and I die for hunger. Luke 15.17. He should now think himself a happy man, if (upon any conditions) he could but get into his father's house again; though he were put unto any service, though but as one of his hired servants, Luke 15.19.  
Absence and intermission of any outward benefits, and desirable comforts, add a great deal of life to the love of them, and weight to their worth and valuation. The goodness of any thing we enjoy, is better perceived by vicissitude of want, then continual fruition. Sleep is never so much longed for and desired, as after the tediousness of some wakeful, and wearisome nights of restless toss up and down, or turning too and fro in our tedious bed. The light (if it were always day with us) would never be so acceptable, were it not for the usual intercourse of darkness. The Spring would never be so welcome as it is, had we not a cold biting and frosty Winter. We never come to know the benefit of health, until such time as the Lord cast us upon our sick bed. We know not what our liberty is, until we be thrown into prison, etc.  
Therefore because we are so ready to underprize the good benefits of God and to rob him of those praises we should yield unto him for them: the Lord in wisdom afflicts us, cuts us short of them, that so we may know the price, and worth of them, by the want of them.  
Reason. 8 
Affliction weaneth us from the world.  Eightly, the Lord doth sometime afflict us to we●● us from this world. Such is the corruption of our vile and stinking hearts, that the things of this life sit too cloce unno them, cooling the fervour of our first love, and by little and little stealing away our minds from the practice and pursuit of heavenly things. Whence it comes to pass, that too many Christians like moules, are always rooting and scraping in the earth: yea, doting upon the world, with immoderation, and carking, to the great disgrace of their persons, and the foul reproach of their profession, and calling; opening the mouths of unregenerate ones to blaspheme the ways of God, and saying; These are such as make not godliness their gain, but rather, their gain their godliness. Nay too often the world by its subtle insinuations lulls them so long upon her lap, that they are cast into a deep slumber, even of carnal security: that though the Lord cry aloud in their ears by the voice of his ministers, and speak to their consciences by the inward motions of his holy Spirit, and entreat them to give over their eager pursuit of the world, to let earthly things fall out of their minds, and to mind heavenly things to better purpose; yet for all this they will not knock off, but forge and frame many shifts, excuses, and delays, as the Church in the Cantic. 5.3. I have put off my coat, how shall I pat it on? I have washed my feet, etc. Whereupon her blessed Lord, so unworthily repelld, departs for a time, and suffers her to be taken by the watchmen of the city, who smote her, and wounded her: which she might have escaped, had she not loved her ease too well. A thousand pities it is, to see how fast the minds of many are locked to outward things, as if they never knew what joy, or delight in heavenly things meant: hence it is that the Lord afflicts them, to beat them off from resting upon, and too much delighting in these transitory vanities. In our prosperity we are ready to think we shall never be removed: and with the rich fool in the Gospel, encourage ourselves to ease, and liberty, because (as we think) we have enough for many years, Luke 12.9. If all things go well with us, we are ready to set up our rest, and (with Peter) to say, Mark 9.5. It is good for us to be here; nay as the Laodicean said, We be rich and increased with goods, we think we have need of nothing: we fear no colours, for the rich man's riches are his strong city, and as an high wall in his imagination, Prov. 18.11. whereupon lest we should lean too much upon these outward things, and so have our hearts, our hope, and trust drawn away from the Lord, he in wisdom, and mercy withdraws from us these weak crutches, and stilts of ours: We are ready to make prosperity our bulwark to shelter and defend us from all harms: and those things which we hold of the free goodness of God, and his good pleasure, we are ready to think we have them in our own right, and so we make (as it were) a rend charge of all that which the Lord affords us of his free bounty. Whereupon least we should challenge God's gifts as our own right, the Lord will let us know of whom we hold them, by taking them away from us. To please, or flatter ourselves with any outward things, is to reckon without our host: those things are not ours either by fee-tail, or fee-simple; but as tenants at will, we must hold them of him, who may every day take them from us, or us from them. If God should let us alone, suffer us always to abound and swim in plenty, we should be ready to take ourselves to be some petty Gods, and we would not care for any life but this.  
Therefore lest we should dote too much upon this world, and take too much content in these outward things, as Ionas did in his gourd, the Lord will blast them, and smite them, that so we may see the vanity of them. If the things of this life, begin to steal away our hearts from better things, the Lord sees it is high time, either to trust us no longer with them, and therefore takes them from us: as parents take a knife from their child, lest he should hurt himself, or others withal. Or else (if the Lord suffers us still to enjoy them) he will cast in some bitter thing amongst them (as nurses when they would wean their children, rub their nipples with some unpleasing thing) to wean our minds and affections from them. If the Lord send Jacob a Benjamin, he will take away a Rachel. If there be a Ziba to meet David, 2. Sa. 16.1. with two hundred cakes, an hundred bunches of raisins, dried figs, and a bottle of wine to comfort him: there will be a Shimei at his heels to cast stones at David and curse him, and to tell him that he was taken in his wickedness, because he was a murderer.  
Certainly, if the Lord should not thus remember us with some affliction or other, we would quickly forget both God and ourselves. For being full, we be ready to deny the Lord, as Agar said, Prov. 30.9. Man in prosperity is so proud, that he seeketh not for God. Psal. 10.4.  
Hence it is, that the Lord complained of Israel, by Hoseah, They were filled, and their hearts were exalted; therefore, they have forgotten me, Hos. 13.6. Prosperity and abundance doth even intoxicate many, and make them like drunken men: so besotts and befools them, that they have no thoughts of heaven, or heavenly things: no hearts to be thankful (as they should) to God the giver of every thing they enjoy. Such is the corruption of our wicked nature, that the more of these temporal blessings we receive from God, the less we think, we need him, and the seldomer we think upon him. If once, Psalm. 17.10. we be enclosed in our own fat (twenty to one but) we shall speak proudly with our mouth: and be ready to ask (as did proud Pharaoh) Who is the Lord, that I should obey his voice? Exod. 5.2. Therefore to prevent the manifold mischiefs which ease, and prosperity (as was formerly said) may bring upon us; to beat us out of our earthly trenches, and to draw up our minds, and affections unto better objects: that we may seek better things than this life can afford us, and make heavenly things our chiefest treasure, and portion; the Lord will have us to feed upon this world, as the children of Israel did eat the Passeover, not only with sour herbs, to allay the sweetness of their bread, but also with their staves in their hands, as those that were ready to go towards Canaan, their place of rest. For we are strangers and pilgrims on the earth, here we have no continuing city, Hebr. 13.14. This world is but a baiting place, as an Inn to rest ourselves in for a while. Therefore God will have us so to use it, as if we used it not, because the fashion of this world goeth away, 1. Cor. 7.31. They that set their affections on things below, do not live as those that lay up for themselves treasures in heaven, seeking better and more durable riches, than the world is able to afford them; but as those that make their belly, or their Mammon their God. These may well be compared to a swinish sot, who travelling towards the place of his inheritance is content to become an ostler in some base or obscure Inn, to give content unto the tapster thereof. Little do we know, how the Lord takes it (and well he may) to heart, to see us so dote upon the things of this world, and set our hearts so much upon them as we do. God would have his children to live by faith, to trust in him, and to rest and bear themselves upon his promises. Remember (saith David Psal. 119.49.) thy promise made to thy servant, wherein thou hast caused me to trust. How can we trust in the Lord, if we make outward things our confidence? Therefore it is just with the Lord to strip us, and spoil us of these base props, that so our hope, and confidence, our joy and delight may be chiefly in the Lord. It is said that Zeno having suffered shipwreck, addicted himself to the study of Philosophy, the sweetness whereof after he had once tasted, he accounted that an happy shipwreck, which caused him to affect such excellent knowledge. So first, or last, hath, and will every regenerate child of God say, O blessed be that affliction, whether it be sickness, poverty, reproach, or contempt of the world, persecution, imprisonment, etc. which weaned my wicked heart from delighting in these transitory things, and brought my mind and affections to pitch upon heaven and heavenly things.  
Reason 9 
Affliction stirs us up to prayer.  Ninthly, the Lord doth many times afflict his children to bring them unto the throne of grace; and to make them more ready and desirous to seek his face, and to call upon his name, who are too seldom upon their knees before the Lord; and to make those which do daily seek him, seek him more earnestly, with greater ardency, and affection then formerly they have done.  
Many of God's children are too great strangers with the Lord, they visit him not so often as he would have them, and therefore he is constrained to send for them by affliction, a messenger, which doth its errand, so well, as he brings along with him those (for the most part) unto whom he is sent. In trouble they have visited thee: they poured out a prayer when thy chastning was upon them. Esay. 26.16. The Prophet complaining of the sins of his time, and of the senseless stupidity of the people, who as it seems were not moved nor affected at the first with their misery; but when troubles came thick upon them, and the hand of God grew heavy; then they could cry out upon their sins, and call and cry to God, Our iniquities like the wind have taken us away: There it none that called upon thy name, neither that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us because of our iniquities. But now, O Lord, thou art our father: we are the clay, and thou art our potter, and we are all the work of thine hands: Be not angry O Lord above measure, neither remember iniquity for ever: lo we beseech thee behold, we are all thy people. Ha. 6.4.7, 8, 9 Manasses, who (it may be) had never offered up prayer to the Lord, being so gross an idolater, one that made Judah, and the inhabitants of Jerusalem to err, and to do worse than the heathen whom the Lord had destroyed before the children of Israel. 2. Chro. 33.9. Yet this monster of men, who brought vengeance upon Judah, and Jerusalem, for his sin, as appears, Jere. 15.4. When he was in tribulation prayed unto the Lord his God, and humbled himself greatly before the God of his fathers. 2. Chro. 33.12. We are naturally like to those proud poor people, who are loath to ask any alms till very need and necessity drives them out of doors, to make their wants known, and to beg relief: but need will make the old wife troth. Want many times brings proud stout rebels upon their knees. Psal. 107.5.6. They were hungry and thirsty, their soul fainted in them, than they cried unto the Lord in their trouble. When they were in any straits through oppression, or in any heaviness, than they cried unto the Lord in their trouble, Psal. 107.12.13. When sickness hath brought them low, and made them so weak, that their soul abhorreth all manner of meat, and they are brought to death's door, than they cry unto the Lord. Psal. 107.18, 19 When Jonah was shipped for Tarshish, the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken, Jon. 1.4.5, 6. Then the Mariners were afraid, and cried every man unto his god. And Jonah being asleep, they awaken him, and bid him a rise, and call upon his God, that they perish not. It may be Jonah being conscious to himself of his stubbornness and disobedience, did not seek to the Lord in the time of the storm; or if he prayed, it may be it was not in faith, for none of their prayers could assuage the storm until such time as Jonah was cast into the sea: and of this thing was Jonah persuaded; whereupon said Jonah, Take me and cast me into the sea, so shall the sea be calm unto you, for I know that for my sake this great tempest it upon you. Jon. 1.12. And howsoever the Mariners at first abhorred the fact, yet when they saw that there was no remedy, into the sea they cast Jonah. Where the Lord prepared a Whale to swallow him up. Then jonah prayed unto the Lord his God out of the fishes belly, and said, I cried in mine affliction unto the Lord, & he heard me. jon. 2.1, 2.  
Which places (with many more) do teach us how affliction drives people unto prayer; and makes them as well as they can, to lift up hands and eyes toward heaven, to fall upon their knees, entreat the Lord to save them, to spare them, or to deliver them from that evil, their fear is coming towards them: in the time of a tempest at sea, when every wave threatens to swallow up the ship; or in the time of any terrible thunder, and lightning, how godly, how holy, will the profanest be? out of their beds they must, and to prayer they will (if they be able) themselves, if not, as Pharaoh entreated Moses, Exod. 9.28. Pray unto the Lord that there be no more mighty thunders and hail. So they will entreat those that can, to pray for them. But what says holy Job of such hypocrites as these are? Will God hear his cry when trouble cometh upon him? will be set his delight on the Almighty? will he call upon God at all times? Job 27.9, 10. Is he like to speed that seldom or never goes unto the Lord, but when want, & necessity drives him? for if affliction were not, he would not come at God. It fares with many as with young chickens, in á fair, calm, sunshine day; you may see them all straggling from the hen, one here and another there: the hen desirous to have her young ones near here, clucks and clucks again for them, as having some provision for them: but they regard not her call, until at length the kite draws near them, ready to catch one of them up: then they cry and run with all speed to their dam for shelter. Even so the Lord seeing us to straggle too far from him, calls us unto him, but we regard not his call; whereupon he lets fly at us, he causeth some affliction or other to terrify us, and then we speed it to the Lord, than we can lay on tongue, Help Lord, etc. So that the Lord deals with us as Absalon did with Joab, because we deal with the Lord as Joab did with Absalon. Absalon sends for joab, but he would not come to him. 2. Sam. 14.29. Absalon sends again, and joab was the same man still, he stirs not a foot, he would not come. Whereupon Absalon commandeth his servants to set fire on a field of barley which joab had; joab then needs no more messengers, he can then arise, and come in haste to Absalon without any more sending for. Thus it is with us, the Lord sends for us by the mouth of his Ministers, he would have us come and appear continually before him, Cant. 2.14. Show me thy sight, let me hear thy voice: but we have little or no mind this way: he may send in haste, but we take time, and will go at our own leisure, whereupon the Lord sets on fire something we have: that is, spoils us of something, that is pleasing, and delightful unto us, and then we can run with open mouth, Save us Lord, etc. So that it is mere need drives many unto God by prayer: If they could have help elsewhere, or by any other ways be furnished, or have their turn served, they would not come at God. David's words may well be applied unto them, Psal. 142.4, 5. I looked upon my right hand, and beheld, but there was none that would know me: all refuge failed me, and none cared for my soul: then cried I unto the Lord, and said, Thou art my hope and my portion. When other refuge and help fails, than they can run unto the Lord for help, and succour. These do in a manner tell the Lord, as many rogues do answer us at our doors. Truly they never asked any thing of us before: and if they could shift it, or if great necessity did not compel them to beg, they would not now have troubled us. Therefore the Lord deals with these, as many a wise, and discreet tradesman doth with some peddling chapman, whose custom he never had before, neither now should have it, if he could elsewhere have furnished himself with wares and commodities for his turn; If any wares be worse than other, the tradesman will put them off to such a fellow, because he knows it is not love, but necessity that brought him unto his shop. As for his choice and best commodities, those he will reserve for his best chapmen: whose custom he hath always had, and who will not leave his shop to go to another. Even so will the Lord deal with the wicked, who do not continually trade with the Lord in prayer, but now and then when they are at some pinch. Haply the Lord, (who is good unto all, and his mercies are over all his works. Psal. 145.9.) may put them off with some of his refuse wares, helping them at their need with some outward worldly commodity: but as for his choice, and rich wares, his love, his grace, his Christ, his salvation, these shall those have who seek him continually.  
Reason 1 
0. Affliction quickeneth our devotion.  Again, affliction puts life into our devotion, and maketh us more instant in Prayer. For if Affliction, maketh us not importunate, nothing will.  
The Lord holds us many times at the staff's end, and seemeth to turn away from our prayers, that so our prayers may grow more fervent: for though God knows our wants, and takes no delight in our sorrows, yet oft times he seems not to hear us, till our cries be loud, and strong. God sees it best to let his penitent ones dwell for a time under their affliction, and when he sees them sinking, he lets them alone till they be at the bottom, that out of the deep they may fetch deep sighs, and cry louder to the Lord, and so prevail. For a vehement suitor cannot but speed with God, whatsoever he asks. If our prayers want success, it is because they want mettle and heart, their blessing is according to their faith and fervency. In this behalf affliction is very needful for the best of God's children: for too many of them (too often) seek the living God, with dead affections. Oh the perfunctory, cold, drowsy, lifeless prayers which are made by some! Many (which make conscience of the duty, and dare no day omit it) do pray so coldly, with so little zeal, and devotion, all the while they are full and at ease, that the Lord is even compelled to lash them, to sharpen their fervency, and to shake off that litherness, and luskishness wherewith they were wont to come before him. Our God that heareth prayers, knoweth how cold, and feeble, how slight, and perfunctory oft times we be when we are in prosperity, and the rod of God is not upon us, so as little or no life, and power appeareth in them; do we not find by our own experience, that trouble and affliction, whether it be outward or inward, not only drives us to prayer, but causeth us to set all our might, and strength, when we are wrestling with the Lord, that so we may be the more able to prevail with his Majesty. Affliction will fashion and form the flowest tongue unto this holy duty; and doth oft times furnish us with sighs and groans which cannot be expressed. If ever a Christian will tug and wrestle with the Lord; it shall be when affliction lieth sore upon him. All the while the child feels the rod, or the stick, he cries out, he lays on tongue, he doth with all eagerness, and earnestness entreat for pardon, or no more stripes: even so when we feel the smart of God's rod whipping of us, there is an edge set upon our prayers, we pray not in that drowsy and sleepy manner we did before. This appears by that which David speaks Psal. 88.9. Mine eye mourneth by reason of affliction, Lord, I have called upon thee, I have stretched out my hands▪ unto thee. In their affliction they will seek me diligently, saith the Lord. Hos. 5.15. You may observe many a dog sleeping in the chimney corner, which will not arise, when he is spoken unto; but if you spill but a drop or two of any scalding liquor upon him, he is up, and is gone, he cries and lays on tongue. Thus the Lord by affliction awakens his children, so as they call upon him in a more lively manner then formerly they have done. If you peruse the Psalms of David, you shall find that very many (if not most) of them were penned in the time of trial and affliction. And the sharper his afflictions were, the more fervent, and earnest were his petitions unto the Lord, Out of the depths have I cried. Psal. 130.1. The lower he was brought by affliction, the higher was he in prayer, crying out unto the Lord. Thus was it with his forefathers in the days of the Judges, the greater their danger was, the more instant, and earnest were they in prayer unto the Lord. To give you one instance. The children of Israel were sore troubled, and vexed by the Ammonites, whereupon they cried unto the Lord for help; but the Lord gave them a cold answer, saying unto them, Ye have forsaken me and served other Gods, wherefore I will deliver you no more. Go and cry unto the gods which ye have chosen, let them save you in the time of your tribulation, Judges 10.13, 14. Whereupon they confessed their sins, made haste to put away their strange gods from among them, than they will lay on tongue unto the Lord, beseeching him that he would do unto them whatsoever he pleased: Only we pray thee deliver us this day, Judg. 10.15.  
Thus I have made it evident, that afflictions are very needful to drive us unto the Lord in prayer, yea to make us amend our pace: to double both our diligence, and our fervency in prayer. Therefore, If any be afflicted, let him pray. We highly dishonour God, and wrong ourselves, if we seek not unto the Lord in our troubles, Call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me. Psal. 50.15. We must make our afflictions our arguments to move God to deliver us, as David did Psal. 25.16. Turn thy face unto me, and have mercy upon me, for I am desolate, and poor.  
Reas. 11 
Affliction comformeth us unto Christ.  Eleventhly, the Lord doth thus afflict his dear children to make them conformable unto Christ: who though he were without sin, yet was he not without affliction. If then affliction be a means of purging out sin, and refining of us (as formerly we have heard) than it is needful we be afflicted, that we may be made more like unto Christ, both in sufferings, and in righteousness.  

Vita crucis, vita lucis.  The life of the cross is the life of light, Christ was the light of the world, and his life was in a sort a continual cross. Was it thus in the green tree, and shall it not be so in the dry? was the head thus continually exercised and should the body go free? especially when all the sufferings of Christ were for our sake: either suffering for us, or to teach us patience by his example, or to sanctify our afflictions unto us.  
God will have all his elect to be made like to the image of his Son, Rom. 8.29. Not only in holiness and obedience, but also in sufferings. We must know the fellowship of his afflictions, and be made conformable unto his death, Phil. 3.10. Not any that shall reign with Christ, can be exempted or privileged from suffering with him. If any man will follow me, let him deny himself, and take up his cross daily and follow me. Luke 9.23. Yea, the dearer and nearer unto him we be in love, the more conformable must we expect to be made unto him in-affliction. For the bearing of the cross is a part of our tenure, or holding of Christ himself, as may be gathered out of that place last quoted Luk. 9 Christ himself held by this tenure, Luke 24.26. Ought not Christ to have suffered these things, and to enter into his glory? And as any of God's children have obtained a more evident right, and clear title unto this inheritance: or as any hereafter shall obtain therein a greater portion of glory, than other, by so much the more strictly are they tied, and bound to observe the custom of the Manor. For God hath predestinated us (as I said even now) to be made like to the image of his Son, first in his sufferings, then in his glory: for we an heirs annexed with Christ; if so be that we suffer with him, that we may be also glorified with him, Rom. 8.17. The end of the Lord his hewing and squaring of us by affliction, is to make us lively stones of that spiritual house. 1. Pet. 2.5. so that we may be joined with Christ the chief corner stone, 1. Pet. 2.6. unto whom we be made conformable by affliction. And again, 2. Tim. 2.12. If we suffer, we shall also reign with him. Hence it is that James saith chap. 1.12. Blessed is the man that endureth temptation, for when he is tried, he shall receive the crown of life, which the Lord bathe promised to them that love him.  
Therefore such as go without correction, whereof all the Lords people are partakers, cannot be conformable unto Christ, for he was consecrated through afflictions. Hebr. 2.10. He was a man full of sorrows, and had experience of infirmities. Esa. 53.3. He was in all things tempted as we are, that so he might both have a feeling of our infirmities, and also succour us in them, for in that he suffered, and was tempted, he is able to succour them that are tempted, Hebr. 2.18.  
Reas. 12 
Affliction prepareth us for glory.  Lastly, (not to keep you any longer in laying down of more reasons) the Lord doth afflict his children in this life, that they may not perish in another life: When we are judged, we are chastened of the Lord, because we should not be condemned with the world. 1. Corin. 11.32. Prosperity, immunity, and freedom from afflictions, ease liberty, and fullness, is the broad way which leadeth to death, and condemnation. Hence it is that our blessed Saviour hath pronounced, woe, to those that are rich, woe to those that live in fullness, woe to those that live merriy, etc. Luke 6.24, 25. Now because God's children do naturally linger after these earthly delights, and comforts; the Lord in great mercy, doth hedge up our ways with thorns, Hos. 2.6. He will have us to walk the narrow way (which, as we have heard, is the cross way, thorough manifold afflictions) lest we should perish, and be damned with the world. What had become of Manasses if he had not been afflicted? He was carried into captivity, that so he might be freed from the bondage of sin, and Satan. He was put into chains of iron, that so he might be preserved from chains of eternal darkness. He was cast into prison, that so he might be kept out of hell.  
Therefore saith David, Psal. 94.12, 13. Blessed is the man whom thou chastisest O Lord, and teachest him in thy Law. That thou mayest give him rest from the days of evil, whilst the pit is digged for the wicked Teaching us, that affliction is very useful, and necessary to free us from condemnation. And not only so, but to help us forward in the way to heaven: for our light affliction which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory 2. Cor. 4. The afflicted man must needs be an happy man, because glory, because a crown, because weight of glory, be-a weighty crown of glory is not only promised, but purchased, and prepared for him.  
The trial of your faith being much more precious than gold that perisheth, shall be sound unto your praise: and honour, and glory at the appearing of Jesus Christ, 1. Pet. 1.7. The afflictions and troubles which do befall us in this life, are the Lords earnest which he gives us of comfort, and ease in another life. Whereupon Paul tells the Thessalonians, that those persecutions, and tribulations which they suffered, were a token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God, for which ye also suffer. 2. Thes. 1.4, 5. As the Israelites could not come at Canaan, but they must first be cast into the desert; and in their journey be set upon by Amalekites, their enemies: So before we can come to that heavenly Canaan, our place of eternal rest, we must look to encounter with our deadly enemies, the flesh, the world, and the devil: with tentations and afflictions: these stop us, or (at the least) offer to stay us in our journey. But these we must manfully resist, as Israel did Amalek. When Israel went down into Egypt, they met with no afflictions, no rubs in the way: so the way to hell is easy, and smooth. We read not of one block, that lay in the rich glutton's way. But when Israel came out of Egypt, what trials, what afflictions befell them, what enemies to oppose them? So when the Lord calls us out of the world, when we begin to set our faces toward heaven, the devil will muster his forces against us; but if we fight the good fight of faith, if we endure to the end, and be faithful unto the death, great shall be our reward and recompense; even a crown of righteousness, which the Lord that righteous Judge shall give us at that day, 2. Tim. 4.8. Not as if we had merited, and deserved thus much by our sufferings: for the greatest afflictions that ever any Christian hath, or can endure, are in themselves, no way worthy of that glory which shall be bestowed upon him. For I count that the afflictions of this present time, are not worthy of the glory which shall be showed us, Rom. 8.18. If we had a thousand lives to sacrifice to God, if we had ten thousand rivers of oil to offer up: if we would give our firstborn for our transgression, or the fruit of our bodies for the sin of our souls, we are no way able to satisfy God's justice, much less merit heaven by all our offerings, or sufferings. Were our heads wells of waters, and our eyes fountains of tears, and we ten thousand eyes, and would willingly weep them out for sorrow through our sins, yet all were not able to expiate one sin, nor deserve the least corner in heaven; yet because the Lord would have us bear our afflictions cheerfully, and thankfully; he is pleased to promise us, that if we sow in tears, we shall reap in joy, Psal. 126.5. if we suffer, we shall reign with him. 2. Tim. 2.12.  
The Lord puts none into possession of eternal life and glory in heaven, before they be made fit for it, before the dross, and corruption be purged out of them: for there shall enter into heaven no unclean thing, neither whatsoever worketh abomination, or lies, Revel. 21.27. Now the way to purge, and refine us (as hath been taught) is to be cast into the furnace of affliction, where the dross is purged out of us, and so we fitted, and prepared for the life of glory. Thus have I been somewhat large in laying down the reasons, why the Lord should so correct his dear children; let us now come to make some use of the point.  
Use 1 
Censure not the afflicted.  Doth the Lord thus deal with all his beloved ones? then are many of the world much mistaken, who are ready to censure those that are afflicted; especially if their trials be more, or greater than ordinary. censoriousness, is a lesson quickly learned, and every one (like unto Jobs miserable comforters) can make a wrong construction both of Gods aim in correcting his children, and of their estate and condition, which are by God afflicted. Whereby they do add affliction unto the afflicted, and persecute him whom God hath smitten, Ps. 69.26. The rule of our Saviour is, that none should judge, or be judged according to appearance, John. 7.24. yet how ready are many to give their verdict, and pass sentence upon those that are more than ordinarily afflicted? They cannot believe but there must be some extraordinary sin in such a person, more than all the world sees (but known to God) in that the hand of God is so heavy upon him. Which error our Saviour rebuked in them which showed him of the Galileans whose blood Pilate had mingled with their sacrifices. Suppose ye (saith Christ) that these Galileans were greater sinners than all the other Galileans, because they suffered such things? I tell you nay, etc. Or think ye that those eighteen upon whom the tower of Siloam fell, and slew them, were sinners above all men, that dwell in Jerusalem? I tell you nay. Yet let the affliction of any of God's dear children be more than ordinary, than our foolish bolt is quickly shot and we are ready to judge of the man by the affliction: as did David's enemies, Psal. 71.11. God hath forsaken him pursue and take him, for there is none to deliver him. So the Barbarians when they saw a viper hang upon Paul's hand, by and by censure him, this man surely is a murderer etc. This fellow is some villain, some notorious beast, whom (though he hath after shipwreck got to shore) yet vengeance doth now dog and pursue him, and will not suffer him to live. Acts 28.4.  
Let Christians beware of rash censuring or judging of any by their affliction; for so we may quickly condemn those whom God hath chosen and justified. And for any to condemn those whom the Lord will acquit, is to accuse, if not condemn the Lord himself: and not only so, but to make themselves liable unto judgement. For with what judgement ye judge, ye shall be judged, and with what measure you meet, it shall be measured to you again, Mat. 7.2. Therefore, blessed is he that judgeth wisely of the poor afflicted, the Lord shall deliver him in the time of trouble, Ps. 41▪ 1. Because the Lord is pleased for special ends, to lay his hand more heavily upon this man then his neighbour, shall any dare from hence to conclude that he is the greater sinner? God forbid: we may rather conclude, that of the twain) he is the best, the most beloved of God: You only have I known of all the families of the earth, therefore I will visit you, for all your iniquities, Amos 3.2. Who were they that were tried by mockings and scourge, by bonds, and prisonment? or those that were stoned and hewn a sunder, and slain with the sword? or those that wandered up and down in sheep's skins and goats skins, being destitute, afflicted, and tormented? Were they not Gods dear ones, those of whom the world was not worthy, Heb. 11.36, 37.  
Whose blood was it wherewith Manasses died the streets of Jerusalem? was it not innocent blood? the blood of the Lords people? 2. King 21.16. Who was he that dolefully cried out, Will the Lord absent himself for ever! and will he show no more favour? Is his mercy clean gone for ever? shall his promise fail for evermore? hath God forgotten to be merciful? and will he shut up his loving kindness in displeasure? Psal. 77.7, 8, 9 Was it not the complaint of David, a righteous and holy man, a man after Gods own heart? What was he that cursed the time of his birth? Saying, Let the day perish wherein I was born, and the night when it was said: there is a man child conceived. Why died I not in the birth? or why died I not when I came out of the womb? job 3.3.11. was it not job, an upright and just man, one that feared God & eschewed evil? How then darest thou censure the child of God by reason of his affliction? Surely, this must needs proceed either out of ignorance, not knowing the Scriptures; or from the want of charity, or else from the guilt of thine own conscience, taking the length of thy neighbour's foot by thine own last, and measuring him by thyself. Want of judging of thyself, is the cause why thou art so ready to judge another. But do not flatter thyself, neither esteem any one to have the more goodness because he hath the les affliction. For (I tell thee) a man may be a Dives, clad in scarlet and fine linen, living and wallowing in all manner of pleasure, and prosperity: faring and feeding every day deliciously, and yet be a devil incarnate, a man odious and hateful unto the Lord.  
Neither mayest thou condemn any for wicked, because the Lord judgeth him.  
A man may be a poor Lazar, not having so much as a clout to cover his nakedness: living in want, and penury, dying through pain, and misery, and yet be the Lords faithful servant, and dear beloved of him.  
Therefore thou goest by a wrong line, when thou deemest thyself (or others) to be good: because thou dost flourish, and prosper: because thou livest at ease, and goest untouched: or takest others to be the worse, because their days are days of sorrow and adversity. For neither doth prosperity declare a man to be godly, nor adversity prove that he is wicked, but rather the contrary; for whom the Lord loloveth, him he chasteneth, and scourgeth every son that he receiveth, Hebr. 6.8. whereas if ye be without correction, then are ye bastards, and not sons.  
Object- But do not many of God's children live at ease in fullness and prosperity, without troubles and afflictions.  
Answer. It is possible that the outward estate of the child of God may be smooth and prosperous (though this be rare, that no rub comes in the way) yet there is no child of God without his trouble and affliction (as hath been proved) in one kind or other. Afflictions are either outward in our persons, our personal state, goods or good name; or in those that are in some near relation unto us: or they be inward in the mind and conscience. Now one of these ways every child of God, first or last, more or less hath been, is, or shall be tried. Many a child of God that liveth in health, doth not prosper in his outward estate, but bites of the bridle, and hath short commons. Many that live in fullness, and feel no want of outward necessaries, do sustain many wrongs and injuries through reproaches, slanders and backbitings of the wicked, which are more grievous unto them then the loss of their substance. many have great troubles in their family, through the wickedness either of unnatural, and disobedient children, or else of unfaithful, and graceless servants. Many have great grief, and trouble for, or from their kindred. And many that taste not of any outward trial and affliction, are not without some inward temptations; either they be buffeted by satan, or alured by the world, or solicited by their own concupiscence unto some evil: or else they be disquieted in their minds, or troubled in their consciences. Now howsoever many of the world, which know not what perturbation of mind meaneth, may think these inward troubles to be no trials; yet in truth they are the most smarting, the sorest afflictions of all other, for the heart knoweth the bitterness of his soul. Prov. 14.10. The mind of a man may bear out with patience and fortitude, outward and bodily evils, but who is able (unless God strengthen him) to endure the torment and torture of a wounded conscience, and a grieved spirit? A wounded spirit who can bear it? Prov. 18.14. So that first or last, in one kind or other, outwardly or inwardly, in ourselves, or in some dear, or near unto us, we have had, or shall have our troubles, and trials.  
Use. 2 Again, Is it thus that the Lord doth afflict his dearest children? then let us put on the whole armour of God, that we may be able to resist, and stand fast in the evil day, Ephes. 6.13. Let us prepare ourselves for troubles: that when they come, we may not be amazed, or over much perplexed, as though some strange thing were come unto us, 1. Pet. 4.11. Things which we hear not of, or look not for, when we meet with them, we think them strange, and we know not which way to carry ourselves, or what course to be undertaken of us, whereby we may either be eased of them, or have ease with them. Hence it is that many in the day of adversity, are ready to cry out, they know not what to do, etc. Another saith, I never looked for this trouble. I never dreamt of this trial. No did? Why, hast thou not heard what is the portion of God's dear children? hast thou not read, that we are every day to take up our cross? Why hast thou not then prepared thy soul for tentation? Art thou now free from affliction? now barrel up against an hard time, the winter of adversity; for the day of affliction is a time of living upon the old store; spending, or using, not getting of spiritual strength.  
Strength to bear affliction must be provided before affliction come. Is it not childish folly, or rather desperate security for any man that hath his enemy ready to assault, and wound him, to have his weapons to seek? Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day. Eph. 6.13. This evil day, is the time of temptation, and affliction, which that we may be the better able to encounter, we must be well appointed, and furnished with Christian fortitude, and courage, that so affliction although it may at the first daunt us, yet it may neither vanquish, nor foil us. To this purpose first of all, I advise thee to be oft and serious in this meditation, Whose thou art, and whose all thou hast is, Art thou not the work of God's hands? hath he not form and fashioned thee? and may not he alter, and change thee at his pleasure? So the things of this life, health, wealth, honour, liberty and the like, do they not hold all in chief? is not the earth the Lords, and the fullness thereof? Is it not lawful for the Lord to do with his own as seemeth good in his eyes: Do not we hold these outward things with condition of the cross and with a limitation of God's correction?  
Secondly, know (as afterward you shall hear) that God's love is immutable, though our outward estate and condition be changeable.  
God's love never changeth; he is the same God, and his love as entire and great when we are in affliction, as when we are out of it. He may, and doth (as you have heard) for special ends change our estate, yet for his own glory sake, and our comfort, he continues still the same. A loving father (to all that love, and fear him) before affliction, a tender and loving father in affliction, and so for ever after; for whom once he loves, unto the end he loves. These things settled in our hearts, by the help and assistance of the Lord, we shall be armed to encounter affliction, strengthened with all might through his glorious power, unto all patience, and long-suffering with joyfulness. Col. 1.11.  
Which words do teach us, that the power and strength by which we stand upright in time of trouble, and bear with patience any affliction, is not of ourselves, but from the Lord: It is God that doth establish our hearts with his grace, he it is that worketh faith in us, and a feeling persuasion of his unchangeable love, and a voluntary, and cheerful resignation of ourselves, and all we have to be ordered, and disposed of by God as seemeth good in his eyes. Whereupon saith Saint Paul, I can be abased, and I can abound: every where in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want; I am able to do all things through the help of Christ which strengtheneth me. Phillippians. 4.12, 13.  
We say forewarned fore-armed. Be warned therefore betimes to prepare for thy trial, that when it comes, thou mayst be the better armed against it. Evils the more suddenly they come upon us, the more grievous they prove unto us, and we are the less able to grapple with them, and encounter them. Whereas preparation doth as it were, pull out the sting, or beat out the teeth of affliction, that either it bites us not at all, or else doth not so deadly wound, and hurt us. When Agabus. had told St. Paul what welcome, and entertainment he should find at Jerusalem, how they would manacle him, and deliver him over into the hands of the Gentiles, Acts 21.11. Some of his friends besought him that he would not go up to Jerusalem: unto whom he answered, What do ye weeping and breaking mine heart? for I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus, verse. 13. Saint Paul being thus prepared for his trial could cheerfully, and joyfully undergo it. He is like to look his enemy in the face, and not like a dastard to turn his back upon him, and betake himself to his legs, that arms himself, and prepares for the encounter. The life of a Christian is a continual warfare, and we are soldiers. Thou therefore suffer affliction as a good soldier, 2. Tim. 2.2. A good soldier in garrison, or in the field, is every day armed, at all seasons ready for the assault which may suddenly come, the enemy being at hand. Affliction is our common enemy, which as it hath foiled many for want of preparation; so hath it been vanquished of many of the Lords worthies, being evermore armed against it. For thy sake are we killed all the day long, we are counted as sheep for the slaughter; Nevertheless in all these things we are more than Conquerors. What be killed! and yet be a conqueror? This may seem a paradox, a thing contrary to common reason; but it is a divine truth. 
How are we said to be conquerors when conquered  Would you know how God's children do conquer trials and afflictions? it is thus.  
First, when troubles, and afflictions cannot vanquish or overcome them: cannot spoil them of their patience, and inward peace: cannot batter down their comfort, but that they still rejoice in tribulation, Rom. 15.3. A Christian is then beaten when his heart, and mind is beaten. A man is then overcome when his heart fails, when his patience, joy, and peace is vanquished and put to flight. But if these hold it out, howsoever tribulation, persecution may vanquish, yea destroy the outward man, yet the heart and mind being not overcome, we are conquerors, though outwardly conquered.  
Object. Haply you will reply, and say, That even the best of God's children, through the extremity of their afflictions do oft times utter many rash and inconsiderate words, and show much impatience under their cross; how then may these be said to be conquerors?  
Answ. True it is that the flesh being pinched, and pained may kick, and winch; but yet the heart is untouched, neither doth the child of God allow of any impatient carriage, or passage, but is ready to take himself in the manner, and to reprove himself for it. As Job said, I will lay mine hand upon my mouth: once have I spoken, but I will answer no more, yea twice, but I will proceed no farther. Job 40.4, 5. Now the mind (in God's account) is the man. And so long as the heart is not vanquished, though through the sense, and smart of the affliction, the outward man, and flesh may storm, the Lord will crown such for conquerors.  
2. Again, we are said to be conquerors, when still we hold our own ground, and cannot be beaten from the truth: not brought to deny the faith, nor forced to forsake Christ. What is the devils aim in our afflictions? Is it not to provoke us (not only to impatience, but also) to deny the truth, and to blaspheme God? As he said of Job, Stretch now out thine hand, and touch his bones and his flesh, to see if he will not blaspheme thee to thy face. Job 2.5. But experience hath proved the Devil a liar, both in Job, and other of God's children. For (as we have formerly heard) affliction doth not only exercise the graces of the spirit in their hearts, but puts more life and vigour into them: as fire in an oven is the hotter, because it is restrained, and kept under. Therefore the Devil and his instruments, vexing and troubling of God's faithful servants, thinking thereby to drive them out of their pious practice, and to desist godly courses, do mistake the mark they aim at, and miss of their mischievous purpose. It is not their subtlety or policy; their rage or cruelty, that can make the godly to shrink from their holy profession, and grow weary of well-doing: nay rather it doth more and mere confirm them in their courses, and makes them lay faster hold of the truth, even as a passenger, the stronger the wind blows upon him, the closer he sets his hat to his head, the faster he tieth or windeth his cloak about him, lest through the rage and violence of the wind, either of them be blown from him. So that a Christian is then a conqueror, and gets the victory over affliction, and persecutions, when he is cheerful, patient, and constant in the bearing of them: which we shall hardly be, if we do not daily provide against them, and look for them. But alas, it is a trouble unto many to hear of troubles, a punishment unto them, to hear of affliction: but how are these like to speed when affliction cometh? even as Amycle, a Town in Italy did, the story is short, and very fit for our purpose. News came once, and again to this Town, of the enemies approaching towards them, but whatsoever the report was, the enemy did not as yet come, whereupon they made a Decree amongst themselves, that none should any more speak of the coming of the enemy against them. Not long after the enemy comes indeed, besiegeth, assaults, and sacks the Town. Whereupon did arise this byword, or proverbial Epitaph, Amycle perished through silence. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Oh be not therefore unwilling to hear of afflictions, lest (through silence) they suddenly come upon you, and vanquish you before ye be prepared for them.  
For affliction may not unaptly be likened unto the Basilisk, of whom it is reported, that if it sees a man before it be seen of him, the man dyeth; and so of the contrary. It is in some sort true of affliction; if it seize upon us before we see it, we are in danger of being wounded by it, but if we look for it afore hand, and arm ourselves against it, we shall more easily resist it, and those afflictions which are hard unto some in suffering, will prove easy unto us by foreseeing them, & preparing for them. Therefore in prosperity, look for adversity. In health, prepare for sickness. In times of plenty, and fullness, bethink yourselves of a dearth and scarcity. In our best estate we should learn to put ourselves in readiness to suffer adversity: when we are well and at ease, if we were wise, we would look for worse times, keeping such a watch, that in plenty we may think of want; and in prosperity foresee some misery. We must not think always to rest in our nest, always to enjoy outward comforts, and know no cross: but think sometimes to receive frowns, and stripes as well as smiles, and kisses from the Lord; especially when our sins offer continual occasions to the Lord, to exercise us with some punishments, he having rods enough in store to beat us for, and from our sins. Therefore let us look daily to be assaulted, daily to be humbled, and cast down, that so we may be the better prepared, and also the more willing to suffer affliction, to partake of adversity, thereby to glorify God, then to sleep in a whole skin, to live in ease and prosperity to our own woe and shame. Force thyself daily to mind trials, and betake thyself to some serious thoughts of changes, even when prosperity and ease would most divorce thee from the remembrance thereof. If people would be thus wise, they should quit themselves better than they do in time of affliction. Hence it is that many of God's children do undergo their afflictions so cheerfully above others. They can say (I thank God) it is no other than I have waited for. I have a long time looked for this, or some other trial. And thus they are able with more alacrity, and cheerfulness to bear their affliction. Whereas such, as could not endure to hear of these things, are even dismayed by them, and at their wit's end: oh what shall they do? Whither shall they go? they scarce know which way to wind themselves: or where to fetch a thought, that may administer any sound comfort unto them. Therefore make account sooner or later, to meet with the cross, if thou belongest unto the Lord, or makest account to come at heaven. We must not look to go to heaven (as the saying is) in a featherbed: that is, to live in fullness, ease, pleasure, and worldly delights here, and then to heaven after. No, no: thorough many afflictions we must enter into the kingdom of God, Act. 14.22. God will have all those that shall partake of joy, and glory with him; now and then here to partake of sorrow, and reproach. God will have those that shall hereafter dwell in light; now and then to know what it is to be in darkness, and in the shadow of death. This is the way (as we have heard) wherein Christ went before us, and all the godly have (hitherto) walked in the same path after him: then let not us think to make a shorter cut, or to chalk out some easier, or smother way, then that which the Lord himself hath laid out for us.  
If the black ox hath not as yet trod upon thy foot, if thou hast not as yet been entered into the school of affliction, make as full reckoning (if thou belongest to God) to have thy share, and to bear thy part in some doleful ditty, or other, ere thou die, as that thou now livest.  
Obje. But doth not Christ counsel us, Not to care for the morrow, Mat. 6.34. The day hath enough with his own grief. I had not need (therefore) to trouble myself with thoughts of troubles before they come.  
Answ. The meaning of our Saviour in these words, is to take us off from anxiety, and worldly distractions, about outward necessaries; he would not have us distrustful, or solicitous for the things of this life, what we shall eat, or what we shall drink, or wherewith we shall be clothed; for this is mere folly in us, because with all our carking and caring we cannot better our condition: this (I say) was the scope of Christ's words, and not to beat us off from a provident and wise forecasting of business, or from fitting, and preparing of ourselves for afflictions; against which we shall be the better armed, if we can wean our hearts, and take off our affections from immoderate, and inordinate loving of the world, and the things thereof. Whereupon saith Paul, 1. Corinth. 7.32. I would have you without care, i. without setting your minds and hearts upon the world, for the fashion of this world goeth away, vers. 31. and our time here is but short, this night may our souls be fetched away from us; for which change of ours, and all other trials that in the mean time may befall us, we shall be the better fitted and armed, if we will prepare for them. If every morning, thou wilt address thyself to meet with thy cross, and arm thyself against all assaults, resolve ere it be night to meet with some trouble, this (I dare boldly and confidently promise, and assure thee) will be an excellent help, yea singular means of carrying thee a great deal more cheerfully thorough thy afflictions, or else furnish thee with a great deal more strength and ability to bear, and undergo them so long as it shall please God to lay them upon thee.  
But when I speak of preparing for afflictions, and arming yourselves against them, I would have you know that there must be more than a bare minding of affliction, or a resolution not to be dismayed or daunted with them; the soul must lay in some spiritual provision, we must treasure up faith and a good conscience. A stock of true holiness lying by us, will allay the heat, ease the smart, and sweeten the bitterness of any affliction that can befall us. It is from the want of this spiritual and heavenly provision, that many carnal worldlings, when any crosses or troubles befall them, are struck to the very heart with fearful amazements, fears, and terrors of mind and spirit, yea with passionate distempers sometimes of rage and fury which puts them upon desperate resolutions. I may instance in Ahitophel, a man of that brain and worldly wisdom, that his counsel was esteemed as the oracle of God, 2. Sam. 16.23. This great statist, finding himself to be overtopped by the counsel of Hushai, and fearing that the rejecting of his counsel would be the obscuring of his glory, it is said, That he saddled his ass, arose, and went home, and put his household in order, and hanged himself. 2. Sam. 17.23. Would this man have laid a little disgrace so near his heart, if his heart had been sound towards the Lord, and his anointed? Surely no. But being a traitorous timeserver, and going (as he conceived) with the strongest side, making flesh his arm, and his outward esteem and glory his idol, he desperately plungeth himself into a sea of horror. Whereas holy Job, having other manner of trials, several tidings (one upon the neck of another) of the loss of all his cattle, substance, yea, and of all his children; the least of which losses would have struck so cold to the heart of many a carnal worldling, that it would have died within him like a stone, as Nabals did. What was the cause that Jobs heart was not crushed into pieces under the wait of so many losses, but that still he kept within compass, and blesseth God for all? Would you know the true ground of his patience, and holy fortitude? Job was one that feared God, one who in the time of his prosperity, and outward happiness, laid up store of spiritual riches, and treasures. He had wisely laid in store of faith, and holiness, and uprightness, upon which his soul did feed in the days of his affliction: So as no afflictions which befell him could beat him from his hold; he resolves to trust in God though he slay him, Job 13.15. The consciousness of his former gracious and righteous carriage towards great and small, especially towards the oppressed, the poor, and fatherless, did furnish him with strength to undergo the sorest of his sufferings. Oh be then taught by this holy example how to be fitted, and prepared against afflictions. A godly life, the fear of the Lord, faith, and a good conscience, will lay such a foundation for time to come, that though never so many storms do arise, though the wind of affliction, & waves of tentation do beat upon thee, yet shalt thou stand as a tower impregnable, no affliction shall be able to vanquish or overcome thee.  
It may be thy afflictions may rise like a spring of bitter waters; yet the salt of a good conscience will sweeten these waters, and heal them. It may be afflictions like to overflowing Jordan, are come over thee, so as thou criest with David, I am come into deep waters, and the streams run over me. Psal. 69.2. yet a good conscience like to Elias his mantle, will cut and divide this Jordan, so as thou shalt be able to pass over it. For this promise hath the Lord made to every one that is godly, Surely in the flood of great waters they shall not come near him. Psal. 32.6. That panoply, and whole armour of God, which the Apostle exhorts us to be furnished withal, that so we may resist in the evil day, Ephes. 6. that is to say, A girdle of virtue, shoes of preparation, the breastplate of righteousness, the shield of faith, an helmet of salvation, and the sword of the spirit, are all where a good conscience is; for this is armour of righteousness on the right hand, and on the left. Righteousness will keep thee from being shaken with afflictions; though the earrh be moved, and the foundations thereof totter, though all things are in combustion about thine ears, yet if iniquity be put far away, and no wickedness dwell in thy Tabernacle, then truly shalt thou lift up thy face without spot, and shalt be stable, and shalt not fear, Job 11.14, 15. For though a just man falleth (that is, into trouble, and affliction) seven times, yet he riseth again. Pro. 24.16. For the Lord putteth under his hand, Psal. 37.24.  
Use 3 
Store thyself with comfort out of the word of God.  Thirdly, if it be thus, let us be the more exercised in the Word of God, which will teach us, how to bear afflictions, and minister comfort unto us, even in the heat and extremity of them.  
Whiles means and liberty is afforded, be wise now to store thyself with heavenly provision (that is to say) comfort out of God's Word, to cheer up thy soul, and refresh thy drooping spirits in the day of affliction. If thy law had not been my delight, I should now have perished in mine affliction, says David, Psal. 119.92. My affliction would have destroyed me, and made me perish from the right way, if it had not been lenified, and sanctified by thy Word. The Word of God teacheth us in all times of trial to rest upon the Lord: assuring us that there is hope in Israel, that there is balm in Gilead, to assuage all griefs, to cure all sores. The Word of God teacheth us how to construe God aright in all his dealings with us, and to wait for promised salvation, which in due time shall come, when it shall be most for God's glory, and best for us. How easily would afflictions batter down our confidence, and over-turn our faith, if it were not continually supported, and strengthened by the Word? Satan will be ready to buzz into our ears, that God in wrath afflicteth us, that those are most beloved, which are least afflicted: but the sheep of Christ will not know, nor follow the voice of a stranger, that is, they will not subscribe, nor yield to any temptation which tendeth to the withdrawing of their hearts, and hopes from God, but set their seal to the Word of and so through comfort of the Scriptures rest in hope. For the more plenteously the Word of God, in the love and evidence thereof, doth dwell in any man, and enable him to prove all things, the more steadfastly will he hold that which is good, and stand immovable in the mids of all afflictions, and temptations that shall assault him. Though thy bones should be vexed, and dried like a potsherd, and turned into the drought of Summer; though thou wert poured out like water, all thy bones out of joint, and thy heart melted like wax in the midst of thy bowels; though God's arrows should stick fast in thee, and his hand press thee sore; though there should be no soundness in thy flesh, nothing but stinch and corruption; yea though innumerable evils should compass thee about, and thou not able to look up; though fearfulness & trembling should come upon thee, and horror be ready to overwhelm thee, yet if thou wilt have recourse unto the Word of God, and believe what is there promised, thou mayest with joy draw waters (to refresh thy soul) out of the wells of salvation. Isa. 12.3. If thou desirest sound and solid comfort, such as will give true content to thy soul, thou must pick it out of the Scripture: Thou shalt never be truly satisfied, unless it be with the breasts of her consolation. Isa. 66.11. Thou must suck sweetness out of the Word to uphold thee, It is my comfort in my trouble (says David) for thy promise hath quickened me, Psalm 119.50. When affliction cometh, whether wilt thou run for comfort? to thy honours, thy revenues, thy possessions? thy friends? I may say of them, in this respect, as Job speaks to his friends, Miserable comforters are ye all, Job 16.2. Thou mayest as well fetch water out of thy brick-walls, as draw sound comfort from those outward things, which are worse than vanity, for they are vexation of spirit. Eccl. 1.14. These outward things can afford thee no comfort, for they are nothing. Prov. 23.5. He is a very simple and silly Arithmetician, who knows not that of nothing comes nothing. If thou placest thy comfort, or puttest thy confidence in the best of earthly things, thou buildest upon the sands, every little blast, and tempest will overthrow thy building. The ground of all our comfort, the only anchor to stay our souls in any spiritual tempest, the only staff we have to rest upon in the time of afflictions, are those sweet and precious promises made known unto us in the word.  
What ever other carnal comforts men may for a while rejoice in, they will prove but a flame of stubble, or as a blaze of thorns, which can yield no solid, or abiding light unto the soul. A man may as soon drink up the water of the sea with sponges, or remove mountains with one of his fingers, as be able (by vain sports, youthful recreations and pastimes, songs and music, though he add to these, the consideration of his honours, greatness, and riches) to allay those sorrows and pains, which sin and affliction may bring upon him, All these vanities will but respite them for a little time, that they may return the fiercer. I say it again, solid and lasting comfort must be fetched out of the word, or no where, if thou expect comfort from other things, thou wilt be deceived. Every toy and trifle, a babble, a thing of nothing, will cut the throat of thy comfort, if thou joyest especially in earthly things. Haman was second to a mighty Monarch, and wanted nothing that the world might afford a subject. In the 5. of Ester, at the 11. you may read how he boasted of the glory of his riches, and all the things wherein the King had promoted him, and how he had set him above the Princes, etc. One would think that this man's condition was far enough from vexation, or discontent. No, no, the want of a cap, and a knee from poor Mordecai sitting at the King's gate, did so perplex and vex this proud Courtier, that all he had could avail him nothing, as he professed, vers. 13. Ahab (you know) was King of Israel, and therefore had the world at will, yet the want of a little vineyard of Naboths', which lay full in ahab's eye, because Naboth would neither sell it unto him, nor yet exchange with him for a better, it is said, 1. Kings 21.4. That Ahab came into his house heavy, and in displeasure, because of the word which Naboth had spoken unto him; he throws himself down upon his bed, turned his face, and would eat no bread. Surely a poor trial for a rich man, for a King to be so much troubled about. Yet so it is, and shall be, with all those that set more by their outward glory, their gardens, and pleasures, then by the Word of God. If they set their hearts upon these outward things, as they fail, (as fail they will, being subject unto corruption) so their heart fails them, and they are all a mort: half dead for want of comfort.  
Whereas that soul that can truly say, as did Jeremiah, Chap. 15. vers. 15. Thy word was unto me the joy and rejoicing of mine heart. Whatsoever affliction can befall him, he shall be sure to have comfort by him, yea within him. Delight thyself therefore in the Word of God. Now barrel up, whiles these cunduits of comforts be full, and the pipes do run.  
Learn Wisdom of the men of the world, to take that opportunity which the Lord doth now afford thee. Make hay whiles the Sun shines. The seasons (you know are not always fair. After a long calm, oft times there follows blustering storms. As goodly gleams (as these of ours) are now clouded in other places. And little do we know how soon the Sun may go down over the Prophets, when night shall be unto us for a vision, and darkness for a divination, Mic. 3.6. When Agabus had signified by the Spirit, that there should be a great famine throughout the world, Then the Disciples purposed to send succour unto the brethren which dwelled in Judea, which thing they also did, Acts. 11.29, 30. We now (blessed be the name of our good and bountiful God) live in plenty of the Gospel, so as we may speak of the food of our souls, as Moses doth of bodily, Leu. 26.5. Our threshing reacheth unto the vintage, and the vintage unto the sowing time, and we eat our bread in plenteousness. But little do we know, how soon the Lord may send a famine of the word, as he threatened Israel: Amos 8.11, 12. When we shall wander from Sea to Sea, from North, to East, too and fro, to seek the word of the Lord, and shall not find it. Churches and people of other nations, who (not many years sithence) had as little cause of fear, and dread as we, do now feel the smart of this famine. The Tabernacle of David is fallen amongst them. Idolatry and superstition is in the place of the Gospel. And why may not we fear the like judgement? especially seeing the Gospel is so much contemned of many amongst us.  
Use 4 
Break off thy sins by repentance.  Fourthly, doth the Lord thus afflict his dear children? be we then admonished to break off our sins by repentance: that so the Lord may either divert his judgements, or else assuage, and allay the heat of them. For if we will sin, God will punish. Sin is that seed, which being sown, grows up unto a harvest of punishment. He that soweth iniquity, shall reap affliction. Prov. 22.8.  
Trouble waits upon sin; for affliction followeth sinners. Prov. 13.21. Yea, it so follows them, as it will be sure to catch hold of them. All these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed, because thou obeyedst not the voice of the Lord thy God. Deut. 28.45.. Is there any thing under the Sun that is able to make a separation between sin and punishment? If the one be welcomed and entertained, the other will not be shut out.  
Paradise could not shelter nor privilege our first parents from punishment, after they had once sinned. How then shall those be able to escape the wrath and vengeance of the Lord, who make it their pastime to do evil, into whose hearts and affections wickedness hath warped and woven itself? these must (if speedily they repent not) look to have the judgements of God to light upon them. For what says Job, Is not destruction to the wicked and strange punishment to the workers of iniquity? job 31.3. Notorious offenders have (oft times) notable judgements. Wicked ones may revel and be jovial, and go on in their own ways, and pleasures, but which of them can say, I will continue my game, my sport, my lusts unto the end, without fear or danger? little do they know how near at hand some judgement or other is to arrest them (as it did Balshazzar) to interrupt and turn their jollity into woe and misery. Shut sin out of doors, if thou wouldst have that punishment either sanctified, or taken away, which doth now lie upon thee.  
To complain of troubles, or to seek to be eased of them, and not to mourn and be sorry for those sins which have procured them, is folly, and madness. Do not our children when we are correcting them, confess their faults, and promise to do no more so? by these words hoping to have their correction lessened, and ended: We shall show ourselves to have less understanding, and wisdom then young children, if we take not the same course, when the rod of God is laid upon us: Repentance will make us gainers by our afflictions. What wise man will not be willing to take that course (albeit painful) which may be beneficial and profitable unto him? Repentance so sanctifies our affliction, or removes it, that a blessing comes with it, or follows in the room of it. If when our heavenly father correcteth us, we do unfeignedly promise and purpose to cast away our sins from us, the Lord will speedily, either lay aside his rod, or else bestow upon us some blessing, which shall make it evident that he is pleased with our humiliation, and will love us the better after it. So well is the Lord pleased to see his children stoop under his hand, that he will be so much the more gracious, and merciful unto them, by how much the more he hath afflicted them, so as they shall see the curse turned into a blessing unto them. Repent thee of thy transgressions, and the Lord will repent him of his corrections. For that which the Lord promiseth unto a Kingdom or Nation, jere. 18.8. shall also be made good unto every person, If we will turn from our wickedness, the Lord will repent of the judgement, which he thought to bring upon us: I will cast them into great affliction, except they repent them of their works, Revel. 2.22.  
As our impenitency hastens judgements threatened, and continues them being inflicted; so our repentance diverts them being threatened, and removes them being inflicted. The Ninivites repentance wrought repentance in God. God saw their works, that they turned from their evil ways, and God repent of the evil that he said he would do unto them, and he did it not. jon. 3.10. Thus by their repentance, the sentence pronounced was reversed. Is not this a strange thing, that the repentance of condemned malefactors should repeal the Judge's sentences. It were strange to see this in the Courts of men, but with God it is not so strange as true: our repentance not only frustrates God's condemning sentence, but turns it into an acquitting sentence; it turns away the evil, and (as I said even now) brings good in the stead of it. David's murderous and adulterous marriage with Bathsheba, brought many direful curses, but yet unfeigned repentance turned all those curses into blessings unto them, and us; for of this marriage came Christ the world's Saviour. Therefore (as Daniel said unto the King. Dan. 4.24.) Let my counsel be acceptable unto thee, and break off thy sins by righteousness, for man suffereth for his sin, Lam. 3.39. If we will forsake God's law, and not walk in his judgements, if we break his statutes, and keep not his commandments, then will the Lord visit our transgressions with a rod, and our iniquity with strokes, Psal. 89.31, 32. The more liberty that any of God's children shall take to sin, the more liable are they to punishment. The more care the Lord takes of them, the more love he bears unto them, the readier will he be to chastise them offending. Is not the whole history of the Jews, (a people once as dear unto the Lord, as ever any were, even as the signet on his right hand, and as the apple of his eye, Zach. 2.8.) a pattern and example of an ungracious child continually exercised under the rod of his loving father, evermore labouring (as he trespassed, so) to correct him for his sin? The Scripture doth plentifully tell us, how the Lord nurtured his people with severe discipline, sending them one judgement upon the neck of another, and all by reason of their sins, jere. 30.15. Why criest thou for thine affliction? because thy sins were increased, I have done these things unto thee. Thus visiting even the best of his children, with the rods of men, yea, and sometimes scourging their transgressions with whips of scorpions; which hath made them roar through anguish, and to cry night and day, through extremity of gtiefe. For if a man will sin, God will, yea, must punish, unless he should let us perish, for he that spareth the rod hateth his son, but he that loveth him, chasteneth him betimes, Prov. 13.24. Be not therefore venturous in sinning, Though Israel transgress, yet let not Judah sin, Hos. 4.15. The Lord hateth sin, wheresoever he sees it, and will sooner punish it in his dear children, then in the wicked, although he will not do it with that rigour, wrath, and severity, wherewith he plagues the wicked. They are the people, by whom his name is called upon, of his household, his servants, friends, sons, yea, his beloved spouse: and therefore do not only shame themselves by sinning, but highly dishonour God, their Lord, their father. The lewd pranks, which rogues commit in streets, or vagrant persons by highway sides, do not redound to the reproach of the householder: but if any of his family, especially son, or daughter, do grow outrageous, he thinks his credit is nearly touched and it is a matter which much concerns him to look unto. Even so the profane and licentious lives of open and notorious sinners do not so much dishonour God, therefore many times he lets them have their swinge, and take their course: but if such as make profession of piety and truth, will be bold with sin whereby the mouths of the wicked are opened, and the name of God blasphemed, the Lord (if he love such, and purpose to save them) will not suffer them to go unpunished. For as the Lord is zealous of maintaining his own glory, and will have it known to men and Angels, that he is no patron of sin, or sinners: but will punish the wicked, sinning, be they never so great: neither will he give allowance unto iniquity in the godly, be they never so good: so also is he tender of the good of his children, and therefore must not suffer them to go on in sin, which they would do, if the Lord should nor restrain them; being so ready to cast themselves into perils, if they be but a while exempted from affliction. Therefore let none of God's children say, I am safe, and far enough from correction, because sure of salvation. If thou be'st bold with sin, thou mayest fall into sore affliction in this life, though thou be'st in a state of happiness for the life to come. As appeareth by old Eli, whose sons wickedness (which he connived at when as he should have sharply punished it) was in the eye and mouth of all Israel; so that God's glory should have been much wronged, and his name as much blasphemed, as his offerings were abhorred: if they had escaped unpunished. No doubt, but Eli repented him of his sin, but this might not quit him from temporal judgement. The chastisements of the Almighty are (many times) deadly, though the sin be remitted, by which the Lord was provoked; God had said, that the wickedness of Elies' house should not be purged with sacrifice for ever. 1. Sam. 3.14. Repentance doth not always free us from outward afflictions. Freedom from damnation doth not free a man from affliction. What punishment unless it be eternal torments in hell fire, can any of God's children think to escape, unless he will forbear such sins, as provoke the Lord to wrath against him? David was as far from damnation (if we consider God's purpose and decree) as the devil is from salvation, yet you have heard how his afflictions made him roar and roar again.  
Obje. If it be thus, that upon every sin the Lord is thus ready to afflict his children, may be demanded what privilege the godly have, more than the wicked; or what difference there is betwixt them; seeing the one must be corrected, and punished as well, if not before, or more than the wicked, if they do sin?  
Answer. 
Afflictions of the godly and wicked differ.  Surely the child of God, hath no more (rather less) liberty, and privilege to sin then the wicked. Yet there is a great deal of difference in their afflictions. For though all things fall alike to both in respect of the evils themselves, as the child of God may perish through famine, fall by the sword, die of the pestilence, etc. Yet in respect of the effects and ends of these outward evils, there is great difference betwixt them. For their nature is much altered, and there is as much difference betwixt the afflictions of the Godly, and the wicked, as is betwixt poison corrected, and rectified by the art and skill of the Physician, that so it may be medicinable and wholesome, and that poison which remains in its natural temper. The Lord in afflicting his children, doth it with a fatherlike heart, and hand, in mildness and mercy to amend, and better them: Whereas he correcteth the wicked with the rod of his wtath in justice, and severity, to plague and torment them. The wicked shall be cast away for bis malice, but the righteous hath hope in his death, Pro. 14.32. In respect of the wicked, the Prophet Nahum, 1.2. speaks thus, God is jealous, and the Lord revengeth, even the Lord of anger, the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. Lo here is anger, wrath, and vengeance belonging to the wicked. Whereas in respect of the godly, Mica. 7.18, 19 speaks thus, He taketh away iniquity, and passeth by the transgression of the remnant of his heritage. He retaineth not his wrath for ever, because mercy pleaseth him, He will turn again, and have compassion upon us: he will subdue our iniquities, and cast all our sins into the bottom of the sea. By which places it appears, that afflictions are nothing but the messengers of God's wrath; the rods of his indignation; the arrows of his vengeance to plague, and punish the wicked for their sins, and to give them an earnest, and taste of those endless torments which they have purchased by their wickedness. Whence ariseth in them fear, and terror, horror of conscience, rage and desperation. Whereas to his children, afflictions are tokens of the tender, and fatherlike care the Lord hath of them: they are cords of his love to draw them nearer unto him: Yea, they be badges of their adoption, For whom the Lord loveth, he chasteneth, and scourgeth every son that he receiveth, Hebr. 12.6. And this bringeth forth the quiet fruit of righteousness to them that are thereby exercised.  
Again, the Lord takes pleasure in avenging the wickedness of the wicked upon their own pates. I will ease me of mine adversaries, and avenge me of mine enemies, Esay. 1.24. And not only so, but I will laugh at their destruction, and mock when their fear cometh, Prov. 1.26. Whereas it is a grief unto him to afflict his people: His soul was grieved for the misery of Israel, Judg. 10.16. So concerning Ephraim, the Lord said, his bowels were troubled for him. Jere. 31.20.  
There is a conflict betwixt Justice and Mercy, when he goeth to correct his children as appears, Hos. 11.8, 9 How shall I give thee up O Ephraim? How shall I deliver thee, Israel? Mine heart is turned within me: my repentings are rolled together, I will not execute the fierceness of my wrath: I will not destroy Ephraim. When he punisheth the wicked he doth it in the fierceness of his wrath, as appeareth, Psal. 78.49. He cast upon them the fierceness of his anger, indignation and wrath. And to conclude; The godly have liberty, yea a command to come unto the Lord, to call upon him, and cry unto him in the day of trouble. Ps. 50.15. and he will hear their cry, and will save them. Ps. 145.19. Whereas, the wicked shall cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, because they have done wickedly. Micah. 3.4. For the Lord may justly answer them as Iphtah did the Elders of Gilead, Judg. 11.7. Did ye not hate me? How then come ye unto me now in the time of your tribulation? Wicked persons are haters of God; therefore these seeking to God in their need, are like to have cold comfort from him. What answer did the Lord make to Israel, when in their distress they sought unto him? Ye have forsaken me, and served other gods, Go and cry unto the gods which you have chosen, let them save you in the time of your tribulation. Judg. 10.13, 14. So will he answer all those that make either their lusts, or their belly, or their Mammon, their god; you have devoted yourselves unto the world, and your lusts, why then seek you not help and comfort from them? You have hitherto observed, and served these, let them now help and save you. What hope have the wicked? Will God hear his cry, when trouble comes upon him? says Job 27.9. By all which it appeareth that there is a great difference betwixt the afflictions which the Lord doth exercise his withal, and those judgements which he layeth upon the wicked.  
Use 5 
Seek to the Lord by prayer.  Fiftly, Is it so, that the best of God's children go not without affliction? then let all that desire to have a good use of their affliction, or a good issue out of them, be earnest suitors at the throne of grace, and humbled before the Lord in prayer. Is any among you afflicted, let him pray. James. 5.13: Of all other helps which we can use, we may say as David of Goliahs' sword, There is none to that, 1. Sam. 21.13. so none to prayer. As the Loadstone draweth Iron unto it, so our prayers, if they be made in faith, and proceed from a broken heart, do draw God unto us. Thou drewest near in the day that I called upon thee. Lam. 3.57. As the Lord gives us power to ask (for it is his spirit which helpeth our infirmities) so sometimes he gives us benefits without ask, that we may be the more bound unto him; and his benefits may be the more welcome unto us, by how much less they are deserved or expected. When God bids us to call upon him, and pray unto him, it is not for that he needs to be entreated; but that he may make us more capable of blessings by desiring them: It being his own ordinance, that if we ask, we shall have, etc. And therefore he that oft gives ere we ask, will not fail us when we seek aright unto him.  
The Lord is ready to hear, as we are to pray, and if we send up our requests unto him, he is ready to send down comfort and help unto us. Call upon me in the day of trouble, so will I deliver thee. Psal. 50.15. But to whom (think you) is this sweet and comfortable promise made? even to such as have a desire to glorify God. Therefore (as followeth in the next verse) Unto the wicked said God, What hast thou to do to take my covenant in thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee. Psal. 50.16, 17. Although the Lord be a God hearing prayers; yet he is a God that heareth not sinners. Job 9.31. Let every one that calleth upon the Name of the Lord, depart from iniquity. 2. Tim. 2.19.  
It is not obedience, but impudency for such as in their health and prosperity have not hearkened unto God speaking unto them in his Word and Works, to press upon him in their need, and affliction, for help and comfort; if their hearts be not more rend and broken by repentance and godly sorrow for their sin then their estate or bodies are hurt or wounded by their punishment. The Lord hath protested against such. When affliction and anguish shall come upon you: Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me. Prov. 1.27, 28.  
If he that stoppeth his ear at the crying of the poor, shall also cry, and not be heard? Prov. 21.13. How much less he that stops his ears against the Lord, call and crying unto him in his holy Word? His prayers shall be abominable. Pro. 28.9. O how miserable and lamentable must his case needs be, unto whom that exercise becomes sin, by which the godly, and penitent obtain remedy against sin, and comfort in affliction? Therefore let us be humbled under the hand of God, in the sight and sense of our sins, and then as our troubles will be a motive to stir us up to prayer, so will they be a motive to procure ease and comfort from the lord O Lord turn unto me according to the multitude of thy tender mercies, hide not thy face from thy servant, for I am in trouble. Psal. 69.16, 17 Such is the goodness of God toward sinners, that all that seek unto him by prayer, shall far the better for it. Whosoever returned in his affliction to the Lord God of Israel, and sought him, he was found of him, 2. Chron. 15.4. Jonah did behave himself stubbornly against the Lord, and the Lord was even with him for his stoutness, he was thrown into the sea, and swallowed up of a Whale, Then Jonah prayed unto the Lord his God out of the fishes belly, and he heard him. Jon. 2.1, 2. We have heard what a vile and wicked man Manasses was, He had done evil in the sight of the Lord, like the abominations of the heathen: he built the high places, which Hezekiah his father had broken down; he set up Altars for Baalim, and worshipped all the host of Heaven, and served them. And he caused his sons to pass thorough the fire: he gave himself to witchcraft, to charming, and to sorcery: he did very much evil in the sight of the Lord to anger him, shedding exceeding much innocent blood. Yet for all these abominations, when he was in tribulation, he prayed unto the Lord, and God was entreated of him, and heard his prayer, 2. Chron. 33.13. For God is near unto all that call upon him in truth, he will fulfil the desire of them that fear him: he also will hear their cry, and will save them, Psal. 145.18, 19  
Object. Oh but my troubles are such, as there is no possibility of being delivered out of them: therefore I fear it will be but lost labour for me to pray unto the Lord.  
Answ. Though it be impossible in thine eyes, should it therefore be impossible in my sight, saith the Lord of hosts, Zach. 8.6. Is there any thing too hard for the Lord? Jerem. 32.27. Is thy condition worse than Manasses was? Is thy case more desperate than Jonahs' was? yet he prayed out of the deep, and was helped. Therefore be not dismayed, but draw near with a true heart in assurance of faith. Hebr. 10.22. It is a hard task, I confess to believe, that God will deliver us out of all our troubles; but as hard as it is, faith makes it easy, by apprehending God's power, and truth in all his promises. Thy troubles thou sayest are great. But faith tells thee that God is greater, and mightier to help thee out of them, than the devil and all his instruments are able to keep thee in them.  
Object. But I have a long time prayed and hoped, but cold comfort appears for all my prayers.  
Answ. It may be there lieth some sin secretly in thy bosom unrepented of, and so long, never look that God should hear thee in mercy, Your iniquities have separated between you and your God: and your sins have hid his face from you, that he will not hear, Esay, 59.2. Therefore, Let every one that calleth upon the Name of the Lord, depart from iniquity, 2. Tim. 2.19. For God heareth not sinnrrs. John. 9.31.  
It was a curse laid upon Moab, That he shall come into the Temple to pray, but he shall not prevail. Hab. 16.12. It was a token of God's heavy displeasure, and judgement upon Saul, That he sought unto the Lord, but he would no way answer him, neither by dreams, nor by Urim, nor yet by Prophets. 1. Samv. 28.6. Thus will the Lord deal with all ungodly persons. When you shall stretch out your hands, I will hide mine eyes from you: and though you make many prayers, I will not hear: for your hands are full of blood. Isay. 1.5. Mine eye shall not spare them, neither will I have pity, and though they cry in mine ears with a loud voice, yet will I not hear them. Eze, 8.18.  
Object. But I have searched my heart, and sorrowed for my sins, and yet God answers not my prayers.  
Answer. It may be thou art not instant, and earnest enough in prayer; thou must be fervent, and wrestle with God in thy prayers if thou wouldst speed. The prayer of a righteous man availeth much if it be fervent. Jam. 5.16. God is a living God, and therefore will not be sought unto with dead, and drowsy affections. Thou must cry and be instant with the Lord, if thou wouldst have him to hear thee.  
Object. I have been as instant, and earnest in my prayers, as I can, but yet I have no answer from the Lord.  
Answ. It may be so: but it may be thou hast not prayed in faith, which if thou dost not, it is impossible, that thou shouldest be able by any prayers to prevail with God.  
He that cometh to God, must believe that God is, and that he is a rewarder of them that seek him. Hebr. 11.6. True it is, that the strength of our wrestling, and prevailing with God, lieth in our prayers; but how? not as they be a form, and sound of words, but as they are the work or fruit of faith. Let our prayers be never so many, never so loud, never so long, yet if faith be wanting, they want their virtue, they will be as weak as Samson was, when he wanted his hair. The stronger thy faith is, the freer is thy access with boldness, and confidence to the throne of grace, and the better success shall thy prayers find with God, though he do not by and by answer thee: for the Lord (peradventure) intendeth to exercise thy faith, and make trial of thy patience, to see whether thou wilt grow weary or no. For he loveth to be importuned, as appeareth by that parable. Luk. 11.8,  
Let us therefore use this excellent help of Prayer, seeing it is so prevalent with the Lord, as the Scripture doth plentifully witness unto us: Prayer being a service so acceptable, and well pleasing unto God, he cannot but hear the cries, and satisfy the requests of his children, if they faithfully, holily, and uncessantly do seek unto him.  
Object. But have all (that do thus pray) their requests granted unto them?  
Answ. Either they have their requests, or that which the Lord sees better for them. As the Lord doth sometimes defer, so he doth sometimes transfer his benefits, giving unto us (in stead of that which we ask) something better for us. As he answered not Paul in that particular he desired, but in bestowing his Grace upon him, which was sufficient for him. 2. Cor. 12.9.  
Use 6 
Comfort for the afflicted.  Sixtly, is it thus? Here then is a ground of admirable comfort unto the children of God in the midst of all those afflictions which shall befall them: This may strengthen the weak hands, and comfort the feeble knees, Esay, 35.3. of all such as are by God afflicted, when they consider, that he intendeth our great good in afflicting of us. For our afflictions are as eye-salves ro clear our dim sight, that our sins may more evidently appear: they serve for sour sauce, to bring us out of love with our sweet sins; and as sand to scour off the dross and corruption of our nature. They are occasions of preventing many evils, which (if they were not) we should be ready to run into. They are as a Schoolmaster to teach and instruct us in the way of godliness. They serve to manifest unto the world, but especially unto ourselves, the truth and soundness of our faith, obedience, patience, and the rest of God's graces, to the honour of him that hath bestowed them upon us, and to the comfort of our own souls, who have received them. They are instruments of fitting us for that service, wherein the Lord is pleased to use us. They teach us how to prise the benefits of God, and to make more account of them, then formerly we have done. They are as wormwood, to wean us from the love of this world: Whose pleasing delights, and bewitching pleasures, we should linger after, and be ever and anon sucking of them, if our mouths were not embittered, and so distasted with some afflictions. They are as cords, to draw us unto the Lord in prayer, and to seek him more often and more diligently at the Throne of grace; then formerly we have done. They bring us into some conformity with Christ. We cannot deny, but that the cross is something an uncomfortable companion to consort with flesh and blood. But blessed be that affliction which so far estrangeth us from the world, that it changeth us into the similitude of Christ, unto whom we must be conformed in sufferings: that so we may (as hath been formerly delivered) be like him in glory; unto which glory we are furthered by affliction, it being a means of driving us out of the broad way of the world, which leadeth unto destruction: and bringing us into the narrow, and cross way which leadeth to salvation.  
If thus much good comes by afflictions, than it is good for a man to bear the yoke in his youth, Lam. 3.27. The sooner we be afflicted the better for us. If these be the ends of Gods afflicting us, are we not shrewdly hurt when the Lord corrects us? is there any cause of mourning? Unless it be for our rebellion, and stubbornness, which puts the Lord as it were out of his course, besides himself (if we may so say, with reverence to his Majesty) to do his work, his strange work, his act, his strange act, Esay. 28.21. Have we then any cause to be angry: or do we well to be angry? as the Lord asked Jonah, 4.9. When as the Lord hath more cause to be angry with us, for putting him to that trouble, and grieving him with out sins. No, no; let us rather be angry with our sins, which provoke the Lord to afflict us, and let us be comforted in all our tribulation, that we may be able to comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God, 2. Cor. 1.4. Be cheerful therefore in thine affliction, say as David, Psalm. 42.11. Why art thou cast down O my soul? and why art thou disquieted within me? Think not the worse, but the better of thyself for the Lords correcting of thee; Thy case is no other than the case of God's dear children; yea of Christ himself. There hath no tentation taken hold of thee, but such as appertaineth to man. 1. Cor. 10.13.  
Affliction is the beaten path of all the Lords people. Which of the godly, and faithful before us have not drunk of this cup, and been baptised with this baptism?  
This being a common case, me thinks it should be a common comfort. Why should any man that loves, or fears God, or is any way desirous to honour God in that condition the Lord hath set him, seek, and with a privilege above all the children of God that ever were? yea above Christ Jesus the son of God himself. Is it not a favour, is it not a mercy, nay, is it not an honour to be used and to be dealt withal as Christ and all the godly have been before us? And should not the consideration of this comfort us? It may be the Lord hath taken away thy goods, thy plenty from thee, and brought thee to a morsel of bread. It may be he hath taken away thy health, and welfare, and doth afflict thee with diseases, and sores, and aches, so as thou hast no rest, day nor night. Was not this Jobs condition, who lost more goods and substance in one day, than thou hast in all thy life? beside he had painful days, and long nights of sorrow. And art thou better than he was? It may be, the Lord hath cast thee into prison, and spoiled thee of thy liberty. Was not faithful Joseph, (unjustly) kept diverse years in prison, where they held his feet in the stocks; and he was laid in Iron, until his appointed time came, and the counsel of the Lord had tried him, Psalm. 105.18, 19  
It may be thou hast many great and malicious enemies, which without any just cause of thine, who do backbite thee, slander thee, speak all manner of evil of thee, and with (more than Vatinian) hatred do persecute thee. Was not this the case of Christ? and did not he tell his Apostles, John 15.18, 19 that they should meet with the same entertainment in the world that he had found amongst them? It may be the Lord doth exercise thee with graceless, stubborn and rebellious children. This cannot be but a great grief to the heart of a parent, especially if he be one fearing God; but have not Gods dear children been thus tried? Had nor Noah that just and upright man, a wretched Cham, that discovered and scoffed at his father's infirmities, Gen. 9 Had not good Isaac a profane Esau, as he is termed, Heb. 12.16. who of set purpose to vex his parents, took unto him wives of other nations, which was a grief of mind unto Isaac and Reb●ckah; Gen. 26.35. What wicked children had Ely the Priest and judge of Israel? such as abused the women that assembled at the door of the Tabernacle of the Congregation, that men abhorred the offering of the Lord, 
1 Sam. 2.17, 22.  the sin of the sons of Ely was so great before the Lord. It may be the Lord hath taken unto himself some of thy children, which were as deer and near unto thee as thine own soul. But what if the Lord had taken them away by the sword of the enemies? as he did Fly his sons, 1. Sam. 4.11. Or by fire from heaven? as he did the sons of Aaron, Leu. 10.2. Nay, what if the Lord should have taken away ten of thy children, all of thy children at one blow by overwhelming the house upon them where they were eating and drinking? as he did Jobs children, Job. 2.19. And to conclude, what if the Lord should raise up evil in thy family; suffering one child to deflower and to devour each other; yea, to seek thy life? as David's children did? Were thy case and condition in any of all these ●o●e afflictions, worse than those of God's deer and faithful servants of the Lord, who have been thus exercised and afflicted? yea and now are? Knowing that the same afflictions are accomplished in your brothers that are in the world. 1 Pet. 5.9  
Let us therefore learn to judge wisely of ourselves conflicting with afflictions. Afflictions, though they be judgements upon us for our sin, yet are they not judgements upon us unto condemnation.  
We shall then add unto our affliction and sorrow, and needlessly increase our grief, if we condemn our estate because the Lord corrects us for our transgressions. If we cast off our hope of happiness in heaven because we be recompensed with judgements on earth; we shall both wrong God and ourselves: Therefore he will have us to rejoice in tribulation, Romans 5.3. Though he visit our iniquities with rods, Psal. 89.32, 33. Yet his loving kindness will he not utterly take away from us, nor suffer his faithfulness to fail. Therefore beware of charging the Lord with any hardness or unreasonable dealing with us; as if he marred his gold by casting it into the furnace to refine it. But let us rather look into our own hearts, and mourn for our own stubbornness and rebellion, which hath moved the Lord thus to shackle and hamper us, that he might take down our proud hearts (O proud hearts of ours) subdue our stubborn and rebellious wills and make us vile and nothing in our own eyes. And be we thankful unto our good God and loving Father, that he will be at these pains to refine and purge us: that so he may make choice of us for his glory before others. Behold (saith the Lord Esay 48.10. I have fined thee, but not as silver; I have chosen thee in the furnace of affliction. When God doth cast thee into the furnace to refine thee, take heed thou dost not say or think, I am cast out of his eyes; the Lord hath rejected and forsaken me; for this were to bring an evil report upon the ways of God, and to turn his truth into a lie. Ezek. 20.37. I will cause you to pass under the rod, and will bring you into the bond of the covenant. Yet such is the peevishness of our nature: such is our unbelief, that if any extraordinary affliction doth befall us, especially if it be such as tarrieth and sticks by us, we are ready to mutter and murmur: yea ready to fear that God hath forsaken us. Whereas we should rather gather arguments of comfort to ourselves; that the more he afflicteth us, the better he loveth us; in that he carrieth such a straight hand and vigilant eye over us, that we shall no sooner step aside, but he will be ready to fetch us in again. The Lord might give us over to our own hearts lust, even unto hardness of heart, to a reprobate mind: giving us leave to eat of the fruit of our own way, and be filled with our own devices, Pro. 1.31. But his love compels him to take another course with us, to chasten us, That we should not be condemned with the World. 1. Cor. 11.32. Whereupon one of the ancient Fathers prayed Lord, sear me here, that thou mayst save me hereafter: cut and wound me here, that thou mayst for ever heal and spare me. Consider what the wiseman saith, Pro. 3.11, 12. My son, refuse not the chastening of the Lord; neither be grieved with his correrection; for the Lord corcteth him whom he loveth, even as a father doth the child in whom he delighteth. Children will hardly be brought to believe thus much: and therefore they are ready to measure their parent's affection, by their correction: and to think there is most love, where there is least correction. But this is their error, for wisdom telleth us Pr. 13.24. that He which spareth the rod, hateth his son, but he that loveth him, chasteneth him betimes. Lest if he let him alone with out correction (as too many foolish indulgent parents do) he go to Hell in the end. Therefore thou shalt smite him with the rod, and shalt deliver his soul from Hell. Pro. 23.14.  
So we are ready to think we might do well without affliction: but the Lord knows us better than we know ourselves: and he seeth we would to hell hereafter, if he should not afflict us here. I am sure it had been woe with some of us, if the Lord had not afflicted us. Nay some of us can say (blessed be God for his unspeakable mercy) that there never did befall us any affliction which we could have spared, either for the nature and kind, or for the measure and quantity thereof.  
And may we not all say, that, we are then in the best temper, when we are afflicted? Even the wicked will be somewhat good in affliction Pharaohs proud heart will stoop and yield a little: then the Israelites shall go and sacrifice to their God, Exod. 10.14. But their goodness lasteth no longer than their troubles last. When afflictions end, their goodness ends: And they return with the dog to their old vomit, 2. Pet. 2.22.  
Their hard heart will be a little softened, whiles they are in the fire; as iron bendeth, as the Smith would have it, all the while the fire is in it. But as their affliction abateth, so their hardness and wickedness returneth: as iron growing cold, grows as hard as it was before, nay oft times harder: as water waxeth colder after heating, than it was at first.  
Therefore we have more cause to be thankful to God for afflictions, then for meat and drink; seeing the Lord doth us more good by them, then by these.  
Which good, though at the first thou seest not, because thy physic is now but in working; yet, if thou belong to God, thou shalt hereafter both see it and feel it too. And thou wilt justify the goodness of God in every particular, and say, I could not have spared any of God's rods: I would not have been without this or that affliction for all the world: None could have been invented to do me more good, so to hit me in the right vein: I had been undone, I had perished for ever, if the Lord had not thus and thus afflicted me. Happy art thou who canst thus say. But this is a lesson which flesh and blood can hardly be brought to learn, and some are more dull than others; that is, more proud, more stubborn, more carnal, more earthly minded than others; and therefore the Lord keeps those longer in the school of affliction than those his children that are more tractable and teachable. But (as I said) it is a hard task for the best; and therefore, if we might be choosers we would be no sufferers: if we could shift it, we would not be afflicted. How hardly are we brought to believe, that the Lord intendeth or will do us good by this evil of affliction? What? meat to come out of the eater? sweet out of the sour? this is a very riddle unto us. But faith makes it plain and easy to be understood: for faith will show us one contrary in another: good in evil: health in sickness: ease in pain: glory in shame, and life in death.  
Without this eye of faith, thou canst not possibly see the Lord's goodness towards thee in afflicting thee: nor yet reap that good by thine afflictions, 
M. Culverwell of faith.  which otherwise thou mayest by believing. And for proof herefore, I wish the to peruse such treatises as do tend to this purpose. In the mean time, let this which I have spoken serve to comfort thee in thine afflictions. Howsoever they may be tart and sharp for the present: bitter and grievous unto nature: as if the print of every stroke did pierce thy flesh, and fetch blood from thee; yet God is where he was; yet God loves thee as much as ever he did, if not more; and loving thee will lay no more upon thee, nor suffer thee to be tempted above that which thou shall be able to bear 1. Cor. 10.13. Some the Lord doth chastise with rods: othersome he doth whip with scorpions (as it were;) laying on greatest load, where he hath given greatest strength to bear: as a father will lay those burdens upon the shoulders of his elder, and stronger sons, which will go near to break the backs of his little ones. Or as a wise Physician, who tempereth and prescribeth Physic answerable to the constitution and strength of his sick patient. How should this comfort us in our trials: when we know they be no other than our good God will make us able to bear? And not only so, but he will give issue with the tentation, 1. Cor. 10.13. We say all is well that endeth well: then must it needs go well with the afflicted children of God; because all their trials end in peace and glory. Mark the upright man, and behold the just: for the end of that man is peace, Psal. 37.37. And if we suffer, we shall also reign, and be glorified with Christ, 2. Tim. 2.12. By which, and and many more places it appears, that, howsoever afflictions be painful and grievous to our nature, in the bearing of them, yet the issue and end of them, will be the most happy and comfortable. The consideration whereof hath caused some to suffer with joy the spoil of their goods; knowing that in heaven, they have a better, and more enduring substance. Heb. 10.34. This was that which put a song of praise and thanks giving in the mouths of the blessed Mrrtyrs: that the Lord would honour them so highly as to bring them to suffer for him. And though they might have escaped, yet would they not be delivered: that they might receive a better Resurrection, Heb. 11.35. Seeing then such a cloud of witnesses have gone before us, whose trials and afflictions have been as smart, and tart, as ours can be: let us become followers of them who through faith and patience inherit the promises, Heb. 6.12. be not too much taken up with the sense and smart of thy present affliction. But let thy thoughts be occupied about the good which thereby is like to accrue unto thee. And assure thyself that all shall work together for thy weal. Rom. 8.28. Yea that the Lord takes much delight in thee, in that he is ever, and anon pruning of thee. That man, or woman, which takes content in their orchard and garden, will ever be plucking up of those weeds that grow in them: cutting, and pruning all superfluous branches or slips. Whereas if it be a place he takes no content in he careth not what rubbige, or baggage do overgrow it. If the Lord takes delight in thee, there shall not a weed spring up in thee, but with the pruning knife of affliction he will cut it off; whereas if he regarded thee not, he would lay the reins upon thy neck, and let thee have thine own swinge, to fill up the measure of thy sin, that so in justice he may meet unto thee a full cup of his wrath and vengeance.  
Use 7 
Desire to be with Christ.  Seventhly, if we be subject to so many afflictions in this life, me thinks we should then be willing (if the Lord see it good) to remove out of this place of sorrow and trouble, to lay down these our earthly Tabernacles, and to be with the Lord: that so there may be an end put to all our evils, both sin and punishment; and the contrary good enjoyed of us. For, blessed are the dead which die in the Lord; for they rest from their labours, and their works follow them, Revel. 14.13. Desire we then to be dissolved and to be with Christ, which is best of all. Phil. 1.23.  
Object. But is it lawful for any to wish for death?  
Answ. Yes, if he wish it aright. That is, not out of an unwillingness to bear the yoke of God any longer: as if he were weary of doing that which the Lord enjoineth him: or suffering that which the Lord shall lay upon him. For this was Jonah his fault, who in an impatient mood would needs be gone, being weary of his life. Besides, as we must be willing to abide the Lords pleasure, so also to tarry his leisure; which if we be, we may desire death for these causes.  

Death how it may be desired.  First, to be freed from those evils which here we are pestered with. And secondly, to enjoy that good which can no where be had but in Heaven. The evils which death will free us from, are bodily and spiritual.  
The bodily evils are diverse, to wit, sicknesses, diseases, pains and aches; of all which, death will heal and cure us at once. Death will also set us free from the rage and malice of all our enemies If death have once seized upon us, we shall be out of their reach. They shall be able to do us no more mischief nor harm. The righteous is taken away from the evil to come. Peace shall come, they shall rest in their beds, Esa. 57.1, 2. Last of all, death will free us from all troubles and afflictions; for when sin and corruption ceaseth, than correction and affliction endeth.  
But we should desire death especially, that we may be freed from spiritual evils. First, that sin and corruption may cease, and be no more in us. O wretched man that I am, who shall deliver me from the body of this death, Rom. 7.24? Sin is that which worketh us all woe, Jerem. 30.15. Sin is the makebate betwixt the Lord and us, Esa. 64.5. Behold thou art angry, for we have sinned. Yet we are not to desire death, that we may be rid of sin in these respects, only because it worketh our woe, but rather because God is dishonoured by it: and it is displeasing unto his Majesty. For the glory of God should be more dear unto us, than our own lives. Sin is that which clouds the glory of God. And death is that which freeth us from sin, Rom. 6.7.  
Secondly, that we may be freed from the temptations and malice of the Devil. Whiles we abide in the flesh, he will never leave soliciting of us unto evil. He goeth up and down like a roaring Lion, seeking whom he may devour 1. Pet. 5.8. And the longer we live, the more will his rage and malice against us increase, because of the shortness of his and our time. The nearer the child of God is to heaven, the more Satan and his accursed instruments will rage: and the fiercer will their assaults be; as it was with the children of Israel, the nearer the time was, that they should be delivered out of Egypt and go to Canaan: the more cruel did their taskmasters grow, and the heavier burdens were laid upon them.  
And last of all, we shall by death be freed from all inward vexations and griefs of mind and spirit. So many sorrows and fears do compass about many of God's children, that it makes them weary of their life, at Rebekah said to Isaac, Genes. 27.46.  
But our desire of death must not be so much for the avoiding of evil, as for the enjoying of good. For there we shall have a crown of glory and immortality, 1. Pet. 5.4.  
There we shall be like unto Christ. Colos. 3.4. There we shall have joy unspeakable, 1. Pet. 1.8. Yea such joy as if we could but conceive the sweetness, the greatness thereof, we would despise the joys and pleasures of the world, in hope of assurance to enjoy them. Yea there we shall for ever be with the Lord Christ. 1. Thes. 4.17. In whose presence is fullness of joy, at whose right hand, there are pleasures for evermore. Psal. 16.11. And which is the sum of all, we shall have everlasting communion with the Father, Son, and Holy Ghost, and with all the quyre of heaven, all those blessed Saints and Angels singing and praising the name of the Lord for evermore.  
Use. 8 
Woe to those that are not afflicted.  Eightly and lastly, Is it so that God's dearest children go not without affliction? then woe to those whom God afflicts not: Which live at ease and in fullness: Wallowing in their sports and pleasures, And are not in trouble like other men, neither plagued like other men, Psal. 73.5.  
These carry a black brand, being marked for wicked ones. Lo, these are the wicked, they always prosper, and increase in riches, vers. 12.  
The houses of the wicked, saith Job, are peaceable without fear, and the rod of God is upon them, Job 21.9.  
Which shows that they are but as Oxen fatted against the day of slaughter.  
For if judgement begin at the house of God, what shall the end be of them, which obey not the Gospel of God, 1. Pet. 4.17. If Gods dear children, if his faithful servants, who are zealous for the Lord, whose souls do mourn in secret for their own sins, and the abominations of the time and place where they live: Who labour to walk before the Lord in truth, and with a perfect heart: who desire and endeavour to do the will of God in all things, and to yield a cheerful obedience unto his Commandments, be so often, so many ways, so sharply (many times) corrected and afflicted: what will become of profane foul-mouthed blasphemers, of scoffers and scorners of piety and godliness; of proud and voluptuous persons: of covetous earthworms, of gluttons, drunkards, fornicators, unclean persons; such as take no other thought but to fulfil the lusts of the flesh? certainly if the Scripture be true, and God be just, these shall one day have the full viols of Gods heavy wrath, and eternal vengeance poured out upon them. If Gods own dear children must drink of that bitter cup of his displeasure, Surely all the wicked of the earth shall wring out, and drink the dregges thereof, Psal. 75.8. Behold the righteous shall be recompensed in the earth, how much more the wicked and the sinner? Pro. 11.31. If it be true that God chastiseth every son whom he received: What will become of those whose bones are full of the marrow of sin? who sing to the viol; who drink wine in bowls: unto whom wickedness is as sugar in their mouths, and wantonness, like oil, doth make them look with a merry countenance: whose life is spun with such an even thread, both warp and woof, as scarce a knot to be seen: No breach in their estate: No crosses, no losses, but all things go as they would have them? surely these are in a pitiful, in a fearful condition. For howsoever they put far away the evil day, and approach to the seat of iniquity, Amos 6.3. Howsoever they may vaunt it, and flatter themselves, as Babel doth Revel. 18.7. saying, I shall see no mourning, yet when they say peace, and safety, that is, think themselves to be most secure and farthest off from evil, then shall come upon them sudden destruction, as the travail upon a woman with child, and they shall not escape, 1. Thessal. 5.3. For God useth slow, but sure punishment: it is long in coming, but when he strikes the wicked, he will pay them home for all their wickedness: and he will make good the slowness of his revenge, by the greatness of their punishment when it lighteth upon them. The higher the Lord lifteth up his hand to strike, the longer it is ere it falls: but when it falls, it falls more heavily. The longer it is that God's justice is boiling upon the fire of his wrath, the more scalding hot it shall be poured upon the pates of the wicked. For though the Lord be slow to anger, yet is he great in power, and will not surely clear the wicked, Nahum. 1.3. They have not vengeance presently executed, but the Lord reserveth wrath for them, as in the verse before.  
If the Lord be pleased to continue his heavy hand, and that a long time upon his dear children, how heavy, how long and continual shall those tortures, and torments be, which are prepared for stubborn, rebellious, and impenitent sinners?  
If humble, meek-hearted, dutiful and obedient children lie (many times) in lingering and languishing afflions, how smarting, I, intolerable shall those judgements be, which one day the wicked and ungodly shall endure? If the Lord seems many times not to regard the tears, nor cries of his children; that they seem as it were to welter in their sorrows; how are impenitent, stiffnecked, and hardhearted sinners like to speed, when they shall cry, and roar again? Surely he will laugh at their destruction, and mock them when fear and trouble comes upon them. Prov. 1.26. Then shall that wrath which they have treasured up unto themselves, come upon them to the uttermost.  
Woe be unto thee whosoever thou art that fearest not the Lord.  
Woe be to those that revel and Jove it, as if they feared neither God nor Devil: as if they regarded neither Heaven nor Hell. The Lord is tempering of some bitter potion for them, which one day they shall drink down to their eternal woe.  
If God humble his dear ones under his hand, he will trample his enemies underneath his feet. If the Israelites must be baptised in the red sea, the Egyptians shall be overwhelmed and drowned in it. If Lot must lose all his goods and substance in Sodom, the Sodomites shall lose both goods and lives too. If God's finger lie heavy upon his children here on earth, with the weight of his loins, he will press down the wicked into Hell hereafter.  
Object. But do we not see the wicked flourish and prosper in their ways, and enterprises?  
Answ. Yes, for I have seen the wicked strong and spreading himself like a green bay-tree; but his glory lasted not long, he passed away, and lo, he was gone. Psal. 37.35, 36.  
Object. But are not the wicked honoured and advanced?  
Answer. Yes: but though his excellency mount up unto the Heaven, and his head reach up unto the clouds, yet shall he perish for ever like his dung, and they which have seen him, shall say, Where is he? Job. 20.6.7.  
Object. But are not the wicked mighty, and of great riches?  
Answ. Yes: yet neither their silver, nor their gold shall be able to deliver them in the day of the Lords wrath, Zep. 1.18.  
Object. But they are allied unto great personages, and have great ones in league and confederacy with them.  
Answ. It may be so, yet, though hand join in hand, the wicked shall not go unpunished, Pro. 11.21.  
Object. But they have deep reaches, unfathomed plots and projects; they combine themselves together, and consult how to escape from the power of evil.  
Answ. And, what of this? though they take counsel together, yet it shall be brought to nought, though they pronounce a decree, yet shall it not stand, Esay, 9.10. There is no wisdom, neither understanding, nor counsel against the Lord, Pro. 21.30.  
Thus we see how the stays and props of the wicked are but like reeds, or Egyptian staves which cannot help them. Neither Heaven, nor Earth, can save or privilege those whom the Lord will punish. Then there is little cause, why we should grieve at the prosperity, or impunity of godless persons: they are sorer plagued than the world takes notice of, though no apparent judgement be seen upon them. For doth not the Lord give them up to a reprobate mind, even to fill and glut themselves with sin? and can there be a greater punishment, an heavier judgement than this, not to be restrained from evil courses? Desperate is the case of that patient, whom the Physician gives over to his own appetite, to eat and drink what liketh him best. When a father begins to cast off the care of his son, suffering him to take his swinge, sink, or swim, he will not look after him: doth it not appear that he intendeth to disinherit such a child? Even so (as the water, where it is stillest, is deepest, 
Note.  and most dangerous to drown) when God is most silent in threatening, and patient in sparing, there is he most inflamed with anger, and purpose of revenge. For the fewer judgements are poured upon the wicked in this life, the more are reserved for them in the life to come. Therefore, fret not thyself because of the wicked men, neither be envious for the evil doers, for they shall soon be cut down like the grass, and shall wither as the green herb, Psalm. 37.1, 2. Peruse the whole Psalm, and it will teach thee, that how prosperously soever the wicked do live for a time, yet their happiness is but transitory, because they are not in the favour of God, for in the end they shall be destroyed as his enemies.  
Again, in that the Lord saith not, they which I love, shall be rebuked and chastened, but whom I love, I rebuke, 
Doct. 2. All our afflictions come from God.  I chasten, we may in the next place observe this doctrine, that, All our trials, and afflictions, come from the Lord. Of what nature, and condition soever the affliction be wherewith we are exercised, it is Physic of the Lords preparing, he hath his hand in it: and therefore by a kind of propriety afflictions be termed his judgements. We have waited for thee, O Lord, in the way of thy judgements, Esay, 26.8. And in the next verse. Thy judgements are in the earth, etc.  
That which Naomi spoke to the people of Bethlehem, makes much for the proof of the point in hand. Call me not Naomi, but call me Mara, for the Almighty hath given me much bitterness. I went out full, and the Lord hath caused me to return empty: why call ye me Naomi seeing the Lord bathe humbled me, and the Almighty hath brought me unto adversity. Ruth. 1.20, 21. All her crosses, and losses, of what nature soever they were; all her sorrows and bitterness she fathers upon the Lord. As personal so national evils come from the Lord, as appear 2. Cron. 15.6. Nation was destroyed of Nation, and city of city: For the Lord did trouble them with all adversity. To the same purpose speaketh the Prophet Isaiah, Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord, because we have sinned against him. Isa. 42.24.  
Whatsoever the outward means, or instruments be, God's hand hath a principal stroke in all those afflictions which befall either the church in general, or any particular member thereof, whether it be pestilence, or sword, or famine, or captivity. It is not the heedlessness and wilfulness of people which will adventure into places infected, or upon goods that are contagious, which beginneth, or continueth the plague amongst us. It is not alone the malice and cruelty of the enemy, which bringeth the sword, or causeth any to fall by it. It is not unseasonable winter, or summer, which causeth and bringeth the famine amongst us: these are but secondary causes, the prime and supreme cause is, that all disposing wisdom, and providence of God, which causeth and ordereth both the one and the other. Such as he hath appointed to death, shall go unto death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for captivity, to the captivity. Jerem. 15.2. So likewise for particular judgements, whether in our body, or estate, all cometh from the lord Who hath made the dumb, or the deaf, or the blind? have not I, saith the Lord? Exod. 4.11.  
From whom come consumptions, burning agues, & other bodily diseases? Doth not the Lord appoint them? Leu. 26.16. Hence the Church professeth, Hos. 6.1. The Lord hath spoiled us, and he will heal us; he hath wounded us, & he will bind us up. If we peruse that beadroll of curses, Deut. 28. It will appear, that neither poverty, sickness, nor any cross, or loss doth befall us, but that which God doth send us. Is there any evil in the city, and I have not done it? Amos 3.6. I the Lord do all these things, Esay, 45.7. Here I might quickly lead you into a Labyrinth, by propounding ambiguous and unnecessary questions, how far God hath his hand in every evil; but such questions will breed strife, rather than godly edifying, 1. Tim. 1.4. Know therefore, that something the Lord effects in, and by himself, without the help, or assistance of inferior causes: such are the works of creation and some miracles. Some things the Lord causeth to be effected by means, as castigations and deliverances. And some things the Lord suffers to be done by his permissive will, yet so as (if he pleased) he could easily prevent and hinder, or alter the doing of them; thus the Lord may be said to have a finger in every sin, not as it is a breach of his revealed will, but that it may be an occasion of the manifestation of his power, and justice in punishing and revenging of it. These truths the heathen which either knew not God, or else did not glorify him as God, were utterly ignorant of, and therefore turned the glory of the incorruptible God, into the similitude of the image of a corruptible man, and of birds, and four footed beasts, and of creeping things, Rom. 1.23. And hence it came to pass that they forged unto themselves so many Gods: one of the sun; another of the moon; one of the sea, another of the winds, etc. By whose wisdom, providence and power (as they conceived) the whole world, with all occasions and occurences therein were ordered and swayed. Whereas there is but one only true God, Who by wisdom hath laid the foundation of the earth, and hath established the heavens through understanding; by his knowledge the depths are broken up, and the clouds drop down the dew. Prov. 3.19, 20. See Jerem. 10.12.13. of him, and by him, and for him are all things. Rom. 11.36. The Pelagians of old were much puzzled about the divine Providence, thinking it an unseemly thing to make God the author of an evil; and therefore affirmed that there were two gods. The one was the Father of mercies, and author of all good that doth betide man. The other was an evil god, the enemy of mankind, the actor of such evils as do befall man. But we acknowledge only one God: the wise and just dispenser of good and evil: for out of the mouth of the most High proceedeth both evil and good, Lam. 3.38. Plato, and other Heathens would say, That God was the cause of all good things in Nature; believing and acknowledging a Divine Providence in prosperity; but when adversity, came, they were of another mind. It is reported of Cato, that he stoutly held and defended a Divine Providence all the while that Pompey prospered, and the city flourished: but when he did see Pompey to be overthrown by Caesar in so just a cause, when he beheld the body of Pompey cast upon the shore, without any honour of burial, and himself exposed to danger by Caesar's army: he than changed his opinion, denying that there was any Divine Providence, but that all things fell out by chance.  
It were well with many Christians (which know, or at least should know more of God's mind than Coto knew) if they were not sometimes sick of Cato his disease; for they can trust God, and acknowledge● his Providence, all the while they live at ease, and in prosperity; but let the Lord change their estate, and then they change their mind, or an the least they begin to demur about the truth of this doctrine.  
Object. But how can it be said, That God ordereth and disposeth of all afflictions, when there be many evils which we bring upon ourselves, and may thank ourselves for? as appeareth in diverse places of Scripture, Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God? Jerem. 2.17. Again it is said, Hos. 13.9. O Israel, thou hast destroyed thyself. And ordinary experience tells us how many mischiefs many bring upon themselves through surfeits, riot, etc.  
Answ. We procure unto ourselves (by reason of our sins) whatsoever evils do befall us. Besides God by withdrawing or withholding of his grace, gives us over to our own lusts or Satins tenta●ions, and so makes us his instruments to work ourselves that mischief, or to bring upon our own pays those evils he intended should befall us.  
Therefore it is undoubted truth, that God hath his hand in our afflictions, and it may be confirmed by these reasons.  
Reason. 1 
God filleth both heaven and earth.  First, in regard of the infiniteness of his being, filling both Heaven and Earth with his presence. Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill Heaven and Earth. Jerem. 23.23, 24. Whither shall we go from his spirit? or whither shall we flee from his presence? Psal. 139.7. If we be in hell, there shall the Lords hand take us, yea, though we more hid in the bottom of the sea, the Lord can thence command the serpent to bite us, Amos 9.2, 3. So that the Lord is every where. The Heaven, and the Heaven of Heavens is not able to contain him: 1. King. 8.27. He is above us, beneath us, he is before us, and behind us; he is without us, and within us; he is not only all eye to observe all, for his eyes behold all nations, Psal. 66.7. But he is also all hand to order and dispose of all particulars. If any thing were out of God's reach, or did fall out beyond his presence and privity, than were not the Lord infinite, and then were he not God. But the Lord being every where, and filling every place, must needs have the ordering and disposing of all things which are done in Heaven, or in the earth; for as it pleaseth the Lord, so all things come to pass.  
Reason. 2 
Again, it must needs be, God worketh all things as he will.  that the Lords hand should be in every affliction, which befalls us, because, He worketh all things after the counsel of his will, Ephe. 1.11. Man may devise and plot what he please: he may take others into confederacy with him, but the Lord laughs them to scorn, Psal. 37.13. Their counsel shall be brought to nought, their decree shall not stand. Esay. 8.10. But the counsel of the Lord shall stand, and the thoughts of his heart throughout all ages, Psal. 33.11. So Esay. 46.10. My counsel shall stand, and I will do whatsoever I will. If the Lord hath a will to any thing, that thing must needs follow: for his willing of it, is the doing of it, I have purposed it, and I will do it, Esay 46.11. Therefore they blaspheme the omnipotency, and power of God, who say, That Gods will attendeth and follows man's; and worketh in many things, as our will inclineth: which is to set the cart before the horse; to make the supreme governess come after the handmaid.  
Object. But doth it not please the Lord to afford so much liberty to his creature, that some thing may be done as we will, and best liketh us?  
Answ. The Scripture doth no where tell us, that God doth at any time suspend his omnipotency, and purpose so far, as to put the staff, at any time out of his own hand; that man may will any thing against or without the will of God. We may not say, we will go to the next town, But if God will, Jam. 4.15.  
The heart of man purposeth a way, but the Lord directeth his steps, Prov. 16.9.  
Howsoever the wicked may bandy themselves against the Lord & his anointed, they can do no more, nor other, but whatsoever his hand, and counsel hath appointed to be done, Act. 4.28.  
Reason 3 
All creatures are subject unto the Lord.  Thrdly, because all the creatures both of Heaven and Earth, and under the Earth, are ready pressed as so many servants, and soldiers to be sent forth, and commanded at the will of God, their Sovereign Lord and chieftain. If the Lord will lead any of his hosts against Pharaoh and his people, for the rescue and deliverance of Israel his chosen, they shall march in battle array, and they shall follow in ten several troops, and at the heels of one another. The least, the meanest, and the vilest of these hosts, though of Lice, or Grasshoppers, under the conduct of the Lord, shall be able to make head against this great Monarch Pharaoh: and bring down the spirit, and stomach of this proud King, who a little before asked, Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go, Exodus 5.2.  
All which considered, namely, That the Lord is every where, fulfilling all places; and that all things are effected as he will: and that all creatures are at his bay, we may safely conclude, That no affliction can befall us, but that which the Lord appointeth unto us, as 1. Thes. 3.3. No man should be moved with afflictions: for ye yourselves know that we are appointed thereunto.  
Use. 1 
Away with Fortune and luck.  Is it so, that all our afflictions come from God? Away then with that heathenish conceit, or dream of Fortune, Luck, or Chance; words too frequent in the mouths of Christians. If any thing befall our neighbour better than ordinary, and beyond our expectation, we are ready to congratulate his good fortune,  
If any thing succeed evil, contrary to his desire, or if any affliction doth befall him, we are ready to bemoan or condole his ill luck, and his bad chance. Would you know from whence Fortune did first spring? One tells us from nature. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I rather think from ignorance of nature. Nature is nothing else but that order and course which the Lord hath set and established in all his creatures. Why doth bread strengthen us rather than stones? You will say it is the nature of bread, to nourish and strengthen us; and why so? even because God hath said it, and appointed it to be so. This order and course of nature the Heathen being ignorant of, as also of the Divine Providence guiding and disposing of all particulars, they ascribed the event of things to a power of their own devising, which they called Fortune. Now for Christians, who have the light of truth so clearly shining amongst us, that we should take up the language, and terms of blind Pagans; what a shame is it to our profession, and reproach to our God?  
Object. But doth not the Scripture speak of chance, Luk. 10.31. By chance there came down a certain Priest that same way.  
Answer. In regard of God, there is no chance, although things may be said to be casual in respect of our ignorance, who know not the causes of many things, which fall out many times suddenly, and beyond our expectation; but all things past, present and future are present with the Lord. And that all things in appearance casual are ordered and governed by God, may be gathered by that Vision of Ezechiel, 1.18. Who beheld all things in the World, in appearance to run upon wheels, the ring of which wheels he observed to be full of eyes: implying hereby the universal and intentive Providence of the Lord, overseeing all things.  
Neither may we ascribe any thing to that unlucky, and (as many call it) unfortunate or fortunate Planet, under which any may be said to be borne, as the stargazer doth fond hold, and maintain; or that some days be good, and some bad, is a heathenish conceit. For the Lord God Almighty, that Most High and Incomprehensible JEHOVAH, that Everlasting Alpha and Omega, He that was, that is, and is to come, He is the former, framer and governor of all things; Who made Arcturus, Orion, and Pleyades, those famous stars, and placed them in the firmament of heaven? Who limited the North, and South climates? Hath not the Lord form them, and doth not He govern them? Hath not He appointed them their several spheres, and motions? Have they not their influences from him? and doth not He withdraw from them at His pleasure? Do they not remain, and continue as servants for the behoof of man: as other creatures do? and are not as gods, or governors of man's nature: neither can they dispose of our inclinations, constitutions, and affections, or make us happy, or unhappy at their pleasure; but are ruled and commanded by God, to stand or move at His will and pleasure: Did not the Sun stand still in Gibeon, and the Moon in the valley of Ajalou a whole day. Josh. 10.12. By which, and many other places it is evident, that Sun and Moon, and so all other creatures are subject to the will of the superior Governor, who needeth not the help of such weak instruments to draw out, or to shorten the life, and welfare, the happiness, or the misery of man; to make our portion the more fat or lean, to further or hinder us, either in our spiritual, or bodily welfare. Think not therefore that either thy good, or bad success in thy proceedings, the prosperous or adverse issues of thine endeavours, thy riches, or thy poverty proceedeth from the influence, domination, or power of the creatures, but that all are ordered, and disposed of by a higher cause, the wise, and righteous Providence of Almighty God.  
Let us not therefore so much as name Fortune, seeing all things in the World (though many of them seem casual and contingent to our weak and shallow apprehension) are notwithstanding regulated by Divine Providence. Some will say that Jonah being cast into the sea, had good fortune, that a fish should be ready at hand to swallow him up, and so carry him a shore again: but this fortune was no other than God's providence, For the Lord had prepared a great fish to swallow up Jonah 1.17.  
The selling of Joseph unto the Ishmaelitish Merchants, in appearance seemeth to be no other than the cruel act of his unnatural brethren, disputing and debating with themselves, what they were best to do with him: Yet Joseph telleth his brethren, You sent me not hither, but God, Gene. 45.8. Can any thing appear more casual than the drawing of a lot? yet it is the Lord that directeth my hand to this lot rather than unto another. The lot is cast into the lap, but the whole disposing thereof is of the Lord, Prov. 16.33.  
God's Providence extendeth itself, even to the smallest things, the falling of every sparrow on the ground, Matt. 10.29. The numbering of the hairs of our heads, the feeding of the birds of the air; and what not?  
Hold we it therefore as an undoubted truth, that there is no fortune: and that nothing comes to pass without the decree of God: no, not any of our afflictions, nor any judgements, which at any time befall any wicked person. When the Drunkard hath besotted himself with excessive drinking, and even transformed himself into a swine, he takes his horse, homeward goes the beast, but the man (more senseless than the beast) is carried he knows not whither; down at last he tumbles from his horse, and breaks his neck: or being on foot, falls into the ditch, and there is drowned; you will say, This man hath hard fortune. And so when two roaring ruffians, shall fall to word it upon some indignity or wrong received, or conceived: and from words proceed either to blows or stabbing each other: their companions will say, the wounded party had a hard mischance befallen him, very ill luck. No, no; these had the just and righteous hand of God against them, the Lord in justice and wrath appointing these heavy judgements unto them. Hence it is that Judas speaketh of some, which were before of old ordained to this condemnation, Judas, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  4. The word ordained is very emphatical in the original, and signifies as much as if they were enrolled or set down upon record, or registered, and set down by the hand-writing of God to this condemnation. Fortune befits the mouth of a heathen, but God's Providence the heart and tongue of a Christian.  
Use. 2 
God disposeth of all tempests.  Again, this doctrine meets with another error too rife, and rank amongst us. In the time of any great tempests, especially if they be such as cause any spoil, or havoc at sea, or upon land; by and by, many mouths are opened, and this they suppose to be the work of some conjurer. As if the Lord (as Eliah ironically said to the Priests of Baal, of their god) were all this while asleep, or sat still, and did nothing. If there be any great wind blowing hard at sea, The Lord sends that great wind into the sea, and he raiseth every mighty tempest, Jonah, 1.4. If there be any winds or storms upon the land, the Lord raiseth them: For the Lord hath his way in the whirlwind and in the storm, Nah. 1.3.  
God alone is the Lord both of sea and land, and by his overruling hand, and power he ordereth and disposeth of all particulars, whither in the seas, or upon the earth. For he commandeth and raiseth the stormy wind, and it lifteth up the waves thereof. Psal. 107.25. They cry unto the Lord in their trouble, and then he bringeth them out of their distress. But how doth he this? It follows in the 29. verse. He turneth the storm to calm, so that the waves thereof are still, for he ruleth the raging of the seas. Psal. 89.9. So that if there be storm or tempest) it is evident God causeth and ceaseth all.  
Object. But is there not conjuring sometimes?  
Answ. Very like there is; for men and devils do many times compact, and join together, for the doing of some mischief. But are not men and devils under the rule and command of the Almighty? It is true, that the devil hath a large walk, even the whole earth, which he compasseth, Job 2.2. Yet hath he his bounds and limits set him, which he cannot exceed. Although he be full of malice, and spite, and takes pleasure in doing evil, and working of mischief: and therefore he is called the evil spirit, Act. 19.16. Yet can he not hurt so much as one swine, until the Lord give him commission, Mat. 8.31. He and his wicked instruments may vaunt it, as Pilate did, Have I not power etc. but we may say of them, as Christ answered Pilate. Thou couldst have no power against me, except it were given thee from above. John. 19.11. Consider what Satan said to the Lord, job. 2.5. Stretch now out thine hand, and touch his bones, and his flesh: by which words it is evident, that whatsoever power, and liberty Satan had over job, was no other than God's hand.  
Use. 3 
Patient in afflictions.  Is it so, that God hath his hand in all our afflictions? let us then be patient in time of affliction, because we are then under God's hand, who intendeth not our hurt but our good in afflicting us. He that hath any dangerous wound, or sore upon him, will patiently endure the surgeon to cut and search his wound unto the quick: though strong eating plasters or powders, or any sharp corrasives he applied, he bears it out with a manlike courage, because he believeth that otherwise he cannot be cured. Though it be more than ordinary torment to be cut, for the taking out of the stone, yet a man will suffer himself to be bound hand and foot: the searching instrument to be put into his body, that so he may prolong his life. Shall these exquisite pains, and grievous tortures, which man doth oft put us unto, be endured of us for the good and welfare of our bodies: and shall we not as willingly and patiently lie under the hand of God, and bear that affliction which he lays upon us, for the good of our souls? Be we therefore patient, first in respect of God, and secondly in respect of any of those instruments to which God shall use in afflicting us.  
We must be patient in all our afflictions; first, because they be messengers sent unto us from God our Father, our pitiful Father. Shall I not drink of that cup which my Father hath given me, John 18.11. We have had the Fathers of our bodies, which corrected us, and we gave them reverence: should we not much rather be in subjection unto the father of spirits, that we may live, Heb. 12.9. Do we not daily pray, that the will of our father might be done? then be we patient in our afflictions, because it is our father's will, by these to exercise us. This was the ground of David's patience, Psalm. 39.9. I was dumb, and have not opened my mouth, because thou didst it. It was dreadful news, which Samuel told Eli, How that the Lord would visit his house for ever for the iniquity of his sons, and he stayed them not: now therefore the iniquity of Elies' house shall not be purged with sacrifice nor offering for ever, 1. Sam. 3.13, 14. At the hearing whereof, Eli answers verse 18. It is the Lord, let him do what seemeth him good Oh admirable patience and obedience! well beseeming the ancient judge, and aged precedent of Shiloh, who had sacrificed his heart to that God, whose justice had refused to expiate his sin by sacrifice. Although Eli showed himself to be an ill father unto his sons▪ yet he proves a dutiful and obedient son to God, being willing to kiss the rod he shall smart withal. It is the Lord, whom I have always found most holy and just and gracious, and he cannot but be himself; let him do what seemeth him good; for, whatsoever seemeth good to him must needs be good, howsoever it seemeth to me. Thus patiently did Eli expose himself to God's afflicting hand, and knelt to him that severely scourgeth him: So good king Hezekiah, Esay 38.15. What shall I say? for he hath said it unto me, and he hath done it.  
Again, we should be patient in our afflictions, because they come from the hand of a pitiful father. In bodily diseases, we are the more content to endure that pain, which our Surgeon shall put us unto, if we believe and know him to be a pitiful and tender hearted man. How much more ought we to be patient under the hand of our heavenly Father: for the Lord is very pitiful and merciful, or of tender mercy; as the new translation hath it, Jam. 5.11. The Prophet David having abundantly made experience of the Lords goodness, tells us in very many places; that the Lord is a pitiful God, slow to anger and great in kindness and truth, Psalm 86.15. And Psalm 131.4. The Lord is merciful and full of compassion. So full that howsoever for a moment he may hide away his face from us in a little wrath, yet with everlasting mercy he will have compassion upon us, Esay, 54.8. Hence it is that speaking of his people it is said, Esay 63.9. In all their affliction he was afflicted; in his love and in his pity he redeemed them.  
Object. Here some will be ready to object, If God be so pitiful, and takes no pleasure in afflicting us, how is it that many of his dear children groan under many long and tedious, sharp and biting afflictions?  
Answ. The Lord hath many ends in dealing thus with his children. First, because they have been a long time delighted with some sin, which through custom is become as it were natural; and being so, will not easily, will not quickly be purged out of them. That which is gotten to the bone, will not easily be had out of the flesh. Hard knubbs and knurles, must have great and long wedges driven in to them, many hard and great strokes given them before they will yield.  
Many hard and stony hearts will not be broken with little and short afflictions; some kind of mettles must be kept a great while longer in the furnace than others, or else they will never be dissolved, even so it fareth with some natures; little and short afflictions work not upon them, no whit at all mollify nor soften their hard and stony hearts; therefore the Lord is forced to keep them down the longer. Many men, when any trouble befalls them, think to out-growe it, or to bear it off by head and shoulders, and to make as good a shift as they can, never looking up to God whom they have offended and provoked by their sins: but let these know that God will bow them, or else he will break them. The Lord is the Lord of hosts, he can send crosses thick and threefold upon us to abate our lofty and proud spirits, to break our rocky and stony hearts. God's wrath is answerable to his power, as this is infinite, so he can make the other insupportable. Many are stiff and stubborn, as the Lord complains, They obeyed not, neither inclined their ears, but made their necks stiff, and would not hear, nor receive correction, jer. 17.23. Little and short afflictions will not serve to reclaim such as these are; therefore the Lord keeps them longer under his hand.  
Again, the Lord doth thus deal with many of his children to work their hearts to a greater dislike of their sin as that which hath brought upon them all those troubles which now lie upon them; therefore in the time of our affliction we should fall upon our sin, upbraiding it, and charging it with all our crosses. Ah thou vile and loathsome sin, I may thank thee for this expense, for this reproach and shame; Ah cursed sin, how hast thou heretofore domaniered over me? Thou hast hitherto been too strong for me, but God by this affliction (I trow) will tame and hamper thee. Is this the fruit I reap by entertaining thee? Oh cursed be the time that ever I knew thee, that ever I was ruled by thee. The more grievous our affliction is, the greater hatred we should bear our sins, the causes of them; and the more fearful should we be for time to come of meddling any more with them. We say, The burnt child dreads the fire. Ephraim had been a long time polluted with idolatry: The Lord stops her way with thorns, and makes a wall, that she may not find her paths, Hos. 2.6. exerciseth her with long affliction, until she come to say, What have I any more to do with Idols, Hos. 14.9. If I must buy my sin at so dear a rate; if thus long I must be afflicted for my sin; away with all, I will no more of it.  
Theirdly, the Lord doth ofttimes keep the rod long upon his children for their greater and deeper humiliation.  
Great sins, must be greatly repent of. Great transgressions require great and long humiliation. David's sins of adultery and murder, killing the husband with the sword, that he might enjoy his wife, were great sins, and those which caused the enemies of the Lord to blaspheme: therefore the Lord threatened him with long affliction, The sword shall never depart from thine house. 2. Sa. 12.10. Neither will the Lord give us over, or cease to afflict us one way, or other, until he hath brought us upon our knees, broken our hard hearts, and sufficiently humbled us under his hand. For if we walk stubbornly against him he will walk stubbornly against us: then their uncircumcised heart shall be humbled, and they shall willingly bear the punishment of their iniquity, Leu. 26.41. Remembering mine affliction, and my mourning, the wormwood and the gall, my soul hath them in remembrance, and is humbled in me, Lament. 3.19, 20.  
Fourthly, the Lord by continuing his hand of affliction long upon his children doth hereby make known the strength of his Grace, which is sufficient to support his children under long and tedious afflictions, A wise builder will lay the heaviest burden upon that piece of timber which is most heart, and most able to bear it: Greatest pieces are put to greatest stress, because little pieces would warp and yield, if not break asunder. Even so, where there is most strength of Grace, there the Lord oft times lays on the greatest load of affliction; which, as it makes for the praise and glory of his Grace so doth it serve much for example unto all that are near unto them; that they may live by faith, and hope that (if ever they come into the like trial) the Lord, as he is able to support and strengthen them, so he will do it, and graciously stand by them even in long and sharp afflictions, as he hath upheld others in the like case.  
Fiftly and lastly, the Lord doth this, that so he may afterward replenish the hearts of his children with abundance of inward and spiritual joy. After they have tasted of more gall than others, they shall eat of more honey than others. Heaviness hath some long time sojourned in their hearts; but joy and gladness followeth after to inhabit in them for ever. The spirit of the Lord is upon me (saith Esay) to comfort all that mourn, appoint unto them that mourn in Zion, and to give unto them beauty for ashes, the garment of gladness for the spirit of heaviness that they may be called trees of righteousness, the planting of the Lord; that he might be glorified, Esay, 61.2, 3. Ye shall sorrow (saith Christ) but your sarrow shall be turned into joy, john 16.20. If thy sorrows and afflictions have been longer than ordinary, they shall make way for more than ordinary joy, and thankfulness for issue and deliverance; according to that which the Church uttered, Lam. 3.21, 22. I consider this in mine heart, therefore have I hope. It is the Lords mercy that we are not consumed, because his compassions fail not. Have we not then good cause to be patient in afflictions although they be sharp and tedious, seeing they proceed from the hand of our pitiful and merciful father?  
To help forward and further your patience do but consider of these 4. things.  
First, 
1 Helps to the patient bearing of affliction.  how exceedingly we have a long time provoked the Lord by our sins, amongst which our unbelief is that which hath most offended him. If the Lord should deal unto us our weight and measure: that is, punish us according to our deserts, what would become of us? If the Lord should dispute with us, we could not answer him one thing of a thousand, When he visiteth, what shall I answer him, said job, 31.14. Whereupon David saith, Psalm. 130.3. If thou, Lord, shouldest mark iniquities: O Lord, who shall stand?  
The least sin we commit, makes us liable to the vengeance of eternal torments. How great a measure of punishment do we then deserve, for our many, for our grievous sins? our sins being like unto the sand by the sea shore which is innumerable. What ever our afflictions are, or may be, they come short of our sins; they fall short of that which we have deserved: and that which the Lord may justly (without any wrong to us) lay upon us. Amongst many other, one main cause why we are so troubled and vexed with affliction is, because we are so little galled with our sins; a true sense of these would make our afflictions to be more easy, and us less sensible of them then many times we are. Do we not see it by experience that when the stone and the gout, or some other bodily malady meet together, the pain of the stone being the more grievous, allays, if not takes away, the sense & pain of the gout; even so would it be here, when sin and affliction are both upon us at once, the consideration of our sins (deserving far greater punishment than we bear) should so grieve us, that the punishment itself should not move us, much less stir us up to impatience. Is there not then great cause that we should willingly and patiently bear God's chastisements? as the Church resolved, Mica. 7.9. I will bear the wrath of the Lord, because I have sinned against him. And confess with the good thief in the Gospel, We indeed are justly here, for we receive the due reward of our deeds, Luke 23.41 And thus did that Emperor Mauritius, who beholding his wife and children murdered before his face, cried out. just art thou o Lord, and just are thy judgements. And thus David confessed, I know O Lord that thy judgements are right, and that thou hast afflicted me justly, Ps. 119.75.  
Secondly, compare thine afflictions with the sufferings of many of the Lords Worthies, and thou hast great cause to be patient. Look but into the 11. Chap. to the Heb. ver. 35, 36, 37. and tell me if thine afflictions be answerable, or suitable to their fiery trials. Look into the sufferings of Christ. Consider him, that endured such speaking against of sinners, lest you should be wearied and faint in your minds: ye have not yet resisted unto blood, Heb. 12.3, 4. If the Lord deal so sharply with many of his dear children, and with thee so mildly, so gently, wonder at God's clemency and lenity; lay thy hand upon thy mouth, and be patient.  
Thirdly, consider how short thine affliction will be in comparison of that eternal torment, the Lord might lay upon thee. our afflictions are but light and moment any, as Paul calls them, 2. Cor. 4.17. The Lord himself saith, Esay 54.8. For a moment, in mine anger, I hid my face from thee for a little season, but with everlasting love have I had compassion on thee. Who would not be content with a course of physic, for a few days, though the physic be untoothsome, and very bitter, in hope of health for ever after? What if thou hast endured months of sorrow, and painful nights have been appointed unto thee? as they were to Job, 7.3. What are they in comparison of those eternal torments the Lord might throw thee into, in which there will be no ease, out of which there shall be no release?  
A great cause of impatience and storming at afflictions, is the ignorance of ourselves, and of the desert of our sins, which if we knew aright, we would confess with Ezra, let our miseries and troubles be what they will, that the Lord hath punished us less than our iniquities have deserved, Ezra 9.13. I will bear the wrath of the Lord, saith the Church, Mic. 7.9. I will not repine at his dealing with me; I will not open my mouth by way of complaint or murmuring; but from what doth this holy resolution and patience proceed? It followeth in the same verse, because I have sinned against him. I have carried myself proudly, stoutly and rebelliously against him; I have provoked the eyes of his glory, I have many ways, many times broken his holy laws, I have deserved far more far greater judgements than he hath laid upon me, it is his mercy that I am not confounded, that I am of this side hell.  
Fourthly and lastly, the consideration of the blessed end that God for the most part makes of the afflictions of his servants, will further our patience. After they have endured any great fight in affliction, he doth usually bestow some special favour or other upon them, yea proportionable to the measure of the affliction hath the recompense and the blessing been; such as have had the bitterest crosses, have received the sweetest comforts, Ye have heard of the patience of Job, and what end the Lord made Jam. 5.11. What this end was is recorded job. 42. where it is said that the Lord turned a way the captivity of job; and gave him twice as much as he had before. So the Lord blessed the last days of job more than the first job 42.12. This hope of future mercy kept David from fainting in his affliction. Psal. 71.20, 21. Thou hast showed we great troubles and adversities, but thou wilt return and revive me, and wilt come again and take me from the depth of the earth. Thou wilt increase mine honour and receive and comfort me: if not with temporal, assuredly with spiritual comfort here, for they bring forth the quiet fruit of righteousness unto them, that are thereby exercised Heb. 12.11.  
They are occasions (as hath been formerly proved) of purging our corruption, and bringing of us nearer God, and into more conformity with Christ: and should not this comfort us?  
Besides they make way for glory, and endless comfort, They that sow in tears shall reap in joy, Psalm. 126.5. Afflictions cause unto us a far more excellent and eternal weight of glory, 2. Cor. 4.17.  
Art thou in any affliction? thou art but under a short cloud, it will quickly blow over, and thou shalt have a fair season, a most comfortable, and glorious sunshine, when all tears shall be wiped away from thine eyes, Rev. 7.17. After two days he will revive us, and in the third day he will raise us up, and we shall live in his sight, Hos. 6.2. Art thou in affliction? be patient, the third day is coming, wherein the Lord will deliver thee.  
There must be a time for thee to sow thy prayers in, and a time for thee to water them with the tears of true repentance, and then presently comes the joyful harvest, in due season thou shalt reap, if thou thou be patient, if thou faint not, Gal. 6.10. What made Steven in his martyrdom to be so patient and cheerful, but the sight of Heaven? What was it that carried those blessed Martyrs so joyfully thorough flames of fire, but hope of glory? After their sharp breakfast, they were assured of a sweet and Royal supper.  
Again, 
Our enemies are but the Lords rods to whip us.  we are to be patient, in respect of our enemies, whom the Lord is pleased to use as his instruments, to afflict and scourge us. Whosoever they be that trouble us, they are but the Lords instruments, whom he sets on work for the execution of his will and purpose. If we consider Jobs afflictions, we shall find three Agents in them, God; Satan, and the Sabeans: and all these three had their several end in afflicting holy Job. The Devil stirs up the Sabeans, and God permits both. The Sabeans spoil Job of his substance that so they might enrich themselves. The Devil sets upon Job to provoke him to impatience, and to stir him up to blaspheme the Lord. And God permits all; first, for the punishment of the Sabeans, wronging, and robbing his servants; secondly, to prove the devil a malicious liar; thirdly, to justify the innocency and patience of his servant Job; and last of all, to crown his patience, and constancy with greater honour and glory, both in this life and in the world to come. But of all these three Agents, whose hand was Jobs eye upon? did he curse the Sabeans? did he rail upon the Devil? no such matter. As the byword is, he set the saddle upon the right horse. He looks up to the hand of God. The Lord hath given, and the Lord hath taken it: blessed by the name of the Lord, Job 1.21.  
So in that most bloody and nefarious fact which ever was under the sun committed, I mean the murdering of the Lord of life & glory? there concurred, the Jews malice, Judas his treason, and Pilate in his injustice. And yet all these were ordered by a superior power, the Lord using these as his instruments for the execution of his purpose, Acts 4. To do whatsoever thine hand, & thy counsel had determined before to be done. Now than if the Lord intendeth to afflict thee, who shall let him from using what instruments he pleaseth? Look not then upon secondary causes, lest thou swell against them, and grow impatient. Look up to the hand of God, that thou mayst be quiet, whatsoever, or whosoever the instruments be.  
As David asked the woman of Tekoa, Is not the hand of Joab, in all this? 2. Sam. 14.19. So be thou assured the hand of the Lord is in all thine afflictions. And yet alas, in trouble and affliction, we can see any thing before, and more than the hand of God that smiteth us, and our sins which have drawn forth the hand of God against us. The want of which spiritual eye to behold God's hand, is the ground of that impatience, which is too often seen in our afflictions, and betrays itself in our uncharitable speeches; I may thank such a villain for this trouble: I am beholden to such a neighbour for this cross: such a one hath done me thus much wrong, these injuries: I will therefore be revenged of him, etc.  
Many there be which set down by that affliction which comes immediately from God, but can not be so still & quiet in those wrongs and injuries which come from man. They know there is no striving against the stream, a vain thing for man to contend with his maker; and therefore fret not, lost there impatience should open a new gap, or make the old breach wider, to let in more, if not, greater afflictions. But why they should be thus dealt withal by man, it may be their inferior, one that they can shift withal, one that (it may be) they think they can crush; to put up such a wrong, this goes against the hair, they can not bear it, no wise man (they say) would put it up at his hands. These words argue too much self, too much pride, and too little grace, too little patience. It will be our glory to pass by offences, from whomsoever they come. The greater the injury is, or the more able thou art to avenge thyself of thine enemy, the greater will be thy glory to pass it by. No wise man will fight against an enemy with his own weapon: Christian wisdom teacheth us, not to render evil for evil, and rebuke for rebuke. If thine enemy provoke thee either by his words, or by his deeds, and thou through impatience be stirred up to revenge, what difference is there in both your faults, and folly? Only this: He sins first, and thou art second in evil. He sins by provoking of thee, and thou by being provoked by him. He sins in offering the wrong, and thou by revengeing it.  
Are thou angry with thine enemy for troubling thee? He may answer thee as David did his brethren, when they were angry with him, 1. Sam. 17.28, 29. What have I now done? Is there not a cause? What hath thine enemy done unto thee which the Lord did not see cause to set him about? Know therefore that how malicious, and potent soever thine enemies are, they can do no more unto thee, or against thee, nay they shall do no less, than the Lord hath appointed them to do. There is not so much as one poisoned arrow shot at thee, but the hand of the Lord doth knock it: not one bitter, taunting or reproachful word uttered against thee, but the Lord wills it: Suffer him to curse (saith David to Shimei) for the Lord hath bidden him, 2. Sam. 16.11. And yet how soon is our blood up? How ready are our hearts to rise against any of the Lords instruments? like dog's running after the stone, which was cast at them, never looking to the hand that threw it. Common humanity teacheth us, not to fly in the face, or fall about the ears of that man's servant, which doth only bring us a message from his master.  
The enemies of God's Church and people, are but the Lords servants. The Lord calls Nabuchadnezzar the King of Babel, his servant, Jere. 27.6. Our enemies do but bring us a message from the Lord, as Ehad said unto Eglon, Judg. 3.20. I have a message unto thee from God. If they do but their errand, why should we be offended with them? Were it not folly, if not madness, for him that is beat with a wand, to rend and tear it; The wicked of the World are but God's wands or rods, to beat and lash his children withal.  
Ashur, the rod of my wrath: and the staff in their hands, is my indignation, Esay, 10.5. A rod (you know) can do nothing of itself, any further than that hand which holdeth it doth put force unto it: it falls heavier, or lighter, according to the strength of the hand that useth it.  
Be patient then, and fret not, swell not against thine enemies. It may be they revile thee, rail upon thee: they backbite and slander thee; be patient, for the Lord hath bidden them, as David said, 2. Sam. 16.11. It may be they hinder thee in thine estate, they offer violence to thy person: in all these, or any other wrong they can do unto thee, they are but the Lords rods to whip thee withal. Seek not revenge against them, but leave them to the Lord, and he will one day recompense them for their malice and cruelty against thee.  
Implacable is the malice and rage of the wicked against the godly; so furious, that if the Lord should not curb and restrain them, as Jezebel vowed to take away the life of Eliah, 1. King. 19.2. So they would not suffer a soul to breath amongst them, which feareth God, and walketh not after the course of the World. But blessed be our good God, that giveth not up his children as a prey into their teeth, Psalm 124.6. but avengeth the afflicted, Psalm 140.12. And will recompense the wicked according to their deeds, Psal. 28.4. For it is a righteous thing with God, to recompense tribulation to them that trouble you, and to you (which are troubled) rest. 2. Thess. 1.6, 7.  
Object. But is the Lord just in this? is it equal that any should be punished for that work which the Lord hath set them about?  
Answ. Yes: if they do it not to that end, and in that manner which God would have them. True it is, they can do no other than God will have them to do: but God wills them not to do his work in that manner, which they perform it.  
The Lord commanded Jehu, to root out the posterity of Ahab, which Jehu according to the Word of the Lord fulfilled: Yet the Lord by the Prophet Hoseah, 1.4. saith, I will visit the blood of Israel upon the house of Jehu.  
For though Jehu was God's instrument and servant, and did that work which the Lord employed him about: and the Lord was well pleased with the doing of it, yet the manner and the end of his doing it, caused God to be offended with him. For jehu did it not in conscience and obedience to the will of God: he did it not with an upright heart, but with an ambitious and wicked mind.  
He did it not in zeal of God's glory, as he boasted, but he did it to advance himself, and to settle the crown more surely upon the head of his posterity.  
He threw down Baal ahab's Idol, to set up Jeroboams' calf. He did it not in detestation of ahab's sin, but in the hatred of his person, and love unto himself: and therefore the Lord threatened and afterward punished him. So many, that trouble and vex the Lords people, do that which the Lord would have them, but not to that end, or in that manner; as the Lord speaks by the Prophet Zachariah, I was angry but a little and they helped forward the affliction, Zach. 1.15.  
Therefore when our enemies have done their worst: spit out all their malice, and spewed out all their venom against us; which they can disgorge, then will the Lord take them to task, then will he recompense and reward them for their malice and mischief. Behold thus saith the Lord, (unto the Ammonites) because thou hast clapped thy hands, and stamped with thy feet, and rejoiced in heart with all thy despite against the land of Israel. Behold, therefore I will stretch out mine hand upon thee, etc. Ezek. 25.6.7. This shall they have for their pride, because they have reproached, and magnified themselves against the Lord's people, Zepha. 2.10. The more our enemies do insult over us, and we patient, the sooner will the Lord help and deliver us, Jere. 30.17. If we did but seriously consider of these things, much matter of patience would be administered unto us. Men would not swell with the desire of revenge, if these truths could enter into them. Did we believe that whatsoever wrongs and injuries either by word, or deed, any of our enemies offer unto us, the Lord sets them on work, the Lord wills them to do it, for the exercising of our faith, the trial of our patience, and other ends; would we, durst we fret and fume and chafe (as we do) at our enemies? Were we but persuaded of this truth: That if we patiently sat down by our wrongs, seek not revenge, but commit and commend our causes and our enemies to our God, hoping that the Lord will do us good for that evil they have done unto us, as David said, It may be the Lord will look upon mine affliction, and do me good for his cursing, 2. Sam. 16.12. We would be more patient, and there would be less heartburning, and fewer quarrels and suits at law amongst us, then be.  
Before I pass from this use of the doctrine in hand, it will not be amiss to lay down some helps how a Christian may attain to this gift of patience which is so needful to the carrying of him on cheerfully, and peaceably in his race, for we must run with patience the race that is set before us. Hebr. 12.1.  
How may we come to be furnished with patience?  
First by our profitable, and fruitful entertaining, and welcoming the Word of God: for this being effectual in us, will still the heart in all storms, and cause us quietly to sit down by all wrongs done unto us; by all afflictions that befall us. Hence it is that the Lord calls the Word, The Word of his patience. Revel. 3.10. And so it is called, either because it teacheth and instructeth us unto patience. For whatsoever things are written aforetime, are written for our learning, that we through patience, and comfort of the Seriptures might have hope. Rom. 15.4.  
Or else because it is an instrument and means of working patience in us, promising unto us peace with God through Christ, and not only so, but also a sanctified use of all our afflictions here, and salvation hereafter to all that keep this Word: which doth much pacify the heart, and cause us to be patient in our afflictions.  
Or else it may be called a word of patience, because without patience, the Word cannot be rightly professed, nor we hold out in a holy profession unto the end, whence we may safely conclude; that it is either through ignorance of the Word, or neglect of the Word, or want of the power of the Word, that we are impatient.  
A second means of furnishing the heart with patience, is the exercising of our faith. Knowing that the trying of your faith bringeth forth patience. James, 1.3.  
Object. But doth not Saint Paul say, Rom. 5.3. That tribulation bringeth forth patience.  
Answ. Yes, and both speak the truth, and mean one and the same thing. Know; that neither faith, nor tribulation do beget & procreate patience, for patience is a fruit of the Spirit. Gal. 5.22. Tribulation doth not naturally, and of itself beget and bring forth patience, but originally, and by accident: for to speak properly, it is the work of the Spirit to still and pacify the troubled mind of man; but tribulation is a means, and instrument by which patience is brought forth, that is, is exercised, and manifested. Neither doth faith bring forth patience, as the mother bringeth forth the daughter, but as a tradesman bringeth forth his wares, and shows them to others, what they are; or rather as the Sun in the spring bringeth forth herbs, and fruits, by its working influence. For first of all faith persuades the heart that the cause of all evil that befalls us, lieth in our own bosoms; our sins (as you have heard) are the ground of all, and therefore if we will be angry with any body, it should be with our sins.  
Secondly faith persuades us, as you shall hear anon, that God in afflicting of us loves us, and deals with us, as a father with that child in whom he delights. Nay a father may sometime be transported with passion, and correct his child above measure, laying on that in his heat, which in his cool blood he doth heartily wish were off again; Whereas our heavenly Father is so wise as he puts not in one dram of any ingredient more than shall serve the turn, and need requireth.  
A third and last help unto patience, is heavenly-mindedness, or the setting our affection on things that are above, and not on things which are on the earth, Col. 3.2. For he that immoderately, and inordinately loves the world and earthly things, will be impatient at the loss of them. How waspish and impatient was jonah for the withering of his Gourd? even so much, that he durst tell the Lord to his face, that he did well to be angry unto the death. jon. 4.9. Our blind judgements making a false report unto our affections of these outward things, we come to set them at too high a rate, and so grow impatient at the loss of them; Whereas, if we did esteem them, as the wise man reports them to be, and as they are in truth, that is nothing, Pro. 23.5. we would be less moved with the loss of them. There is a kind of venom in worldly things, to puff up, and swell the heart of a man. By thy wisdom, and by thine occupying haste thou increased thy riches, and thy heart is lifted up because of thy riches. Ezek. 28.5. Now when trouble and affliction comes to encounter with a proud heart, every vein swells, and the heart rebels, and breaks out into impatience, and they can not bear it. And the greater their trials are, the more do they fret, and fume, as a running water, the greater the flood, and stream is, the more doth it foam and roar, where there be any arches to withstand it.  
And now that we may be willing to take the more pains to be furnished with patience; I will lay down a few privileges which we shall partake of through patience; every one of them a strong motive to stir us up to labour for patience.  
First by the help of patience we shall be the better able to manage those gifts, and graces which God shall endow us withal. Patience keeps the mind in such a stayed and settled temper, that we shall be able to manage and direct ourselves in all our straits, and advise and counsel others in their doubts, and difficulties: By our patience we possess our souls. Luk. 21.19. We enjoy and command ourselves; for impatience puts a man out, and makes to be beside himself. By faith we possess Christ, by love we possess our neighbour, yea our enemy, and by patience we possess ourselves. He hath but a weak hold of Christ, or of his neighbour, that hath no hold, or command of himself. An impatient person is as one out of the way, or as a bone dislocated, and out of joint. What stability can be, where Patience sits not at the stern to direct and govern? A ship that rides at sea well balanced, is steady, and so proves comfortable unto the Passengers that be aboard her: whereas an unballanced vessel reels (like a drunken man) and tumbles too and fro with every little gale, and blast of wind, and so make those weary, if not sick, that be in her.  
How sick must that soul needs be, whom troubles, and afflictions (the waves, and billows of this world, a raging, and tempestuous sea) through the want of patience the steersman, do tumble up and down, and are disquiet? Where patience is, there is quietness; because patience brings a Christians mind unto his estate, when his estate and condition cannot suit with his mind.  
Secondly, Patience will conform thee unto Christ, and make thee a complete Christian; Let patience have her perfect work, that ye may be perfect, and entire, lacking nothing. Jam. 1.4. That soul which wants no patience, wants nothing; for patience is able to supply all wants, and make up all defects. A patient, and contented mind is rich; and he that is rich cannot want, unless he will.  
Thirdly, patience will make thee to be a profitable entertainer of God's Word, it will make thee fruitful in Christianity, the honest and good heart brings forth fruit with patience. Luk. 8.15.  
So many evils there be to encounter goodness, so many oppositions and reproaches to nip, if not blas● good beginnings, so many troubles to attend Piety and godliness, so many principalities and powers, and spiritual wickedness in high places, to stop our course, and to interrupt us in our holy profession, that without patience, little or no fruit will appear in our lives and conversations.  
Fourthly, patience will make thy life comfortable, whatsoever thy afflictions be, Thou art armed with mettle of proof: no dart of Satan, no malice of the world can wound thy soul, if patience have got the keeping of it. Outward calamities and afflictions may make a great noise about thine ears, as hailstones falling thick upon the tiles over thy head keep a great rattling, but cannot come near to hurt thee: So afflictions may rattle about thine ears, but patience shelters thee from receiving any hurt by them. Let thy afflictions be never so mischievous, and noxious in themselves, they shall not prove so to thee, If patience possess thy soul, so many afflictions as befall thee, will fall out to be so many arguments of God's love, so many consolations unto thee; especially if they be such as we undergo for Christ. For as the sufferings of Christ abound in us: so our consolation aboundeth through Christ. 2. Cor. 1.5. Misery itself shall not be able to make thee miserable, for patience is a most sovereign antidote and preservative against the venom of any affliction which can betide thee.  
Use 4 
Comfort for the afflicted.  Fourthly, is it so, that all our afflictions come from God, then here is a ground of comfort, and matter of rejoicing in affliction; not that we have ministered matter, and occasion unto the Lord to chastise us, but in that (having sinned against the Lord) he will take the rod into his hand, and have the ordering of that affliction which befalls us. For nothing (as hath been said) can be, in which our heavenly Father hath not a chief stroke, before it can be brought to pass. The consideration whereof, as it should settle and quiet us, so should it minister much comfort unto us, because our safety and security lieth in it. As God loveth a cheerful doer, so he loveth a cheerful sufferer. A child that is willing to kiss the rod, wherewith it was beaten, gives great content unto the parent which corrected it, and makes half amends, for the fault it hath committed. Christ will have every one of his to take up his Cross daily. Luk. 9.23. the taking up of our cross implieth willingness, and cheerfulness in the bearing of it. Many a child of God is content to bear his cross when the Lord hath laid it upon his shoulders, as the Prophet Jeremiah speakeath, Woe is me for my destruction, and my grievous plague: But I thought, yet it is my sorrow, and I will bear it, Jerem. 10.19. He dares not mutter, or repine at the Lords doing: but here was no rejoicing in tribulation: Whereas James tells us, that we must count it exceeding joy, when we fall into diverse afflictions, Jam. 1.2. When the Lord cometh (as it were) in open hostility against us, mustering his forces towards us; when one affliction comes upon the neck of another, when we fall into diverse afflictions, even than we have cause of rejoicing. For our afflictions coming from the hand of our loving Father, cannot be hurtful, but profitable unto us. He chasteneth us for our profit, that we might he partakers of his holiness, Hebr, 12.10. Indeed if our afflictions brought God out of love with us; or us more in love with sin, which God hates, and is hurtful unto us: if our afflictions were sent unto us as curses, we had cause to mourn in them; But when the Word of truth so often pronounceth us blessed in them, as Psalm 94.12. Blessed is the man whom thou chastisest, O Lord. Have we not then great cause of rejoicing in them? especially seeing our Heavenly Father hath the ordering, and disposing of all our afflictions, both in respect of their kind, and nature, and also in respect of their measure, either of quantity or continuance.  
First, in regard of their kind. 
God doth order our affliction.  If you would know why this affliction befalls thee rather than another, it is because the Lord (the only wise and sovereign Physician) knows how to strike thee in the right vein: he knows thy heart, and the nature of thy corruption, and therefore applieth such medecines unto thee, as will be most available for thy cure. Which thing Job teacheth us, Behold, he will break down, and it cannot be built, he shutteth a man up, and he cannot be loosed. Behold he withholdeth the waters, and they dry up, but when he sendeth them out, they destroy the earth, with him is strength and wisdom, Job 12.14, 15, 16. Yea he is mighty in strength and wisdom, Job 36.5. Which he could not be said to be, if any other course were better for us, then that which he taketh with us. The Lord is perfect wisdom, and therefore will not, cannot but go the best, the safest and wisest way to work for the good of his children. Some peradventure may think, that some other kind of affliction might have been better for them, than the present; some other they think, would have done them more good, than this can do. But they speak they know not what. And I may say unto them, as Christ to his Disciples, Luk. 9.55. Ye know not of what spirit ye are. The choosing of the rod belongeth unto him, that is to give the correction, not to him that taketh it. Indeed the Lord did once put David to his choice, 2. Sam. 24.12. I offer unto thee three things, choose thee which of them I shall do unto thee. But this was an extraordinary favour, showed unto David, first to make trial of his Faith, whether he had rather fall into the hand of the Lord, then into the hand of man; and secondly, to let him know that the Lord would correct him in mercy, in that he gave him liberty to make choice of the punishment. The Lord knew that either of those rods would be sufficient to scourge David withal. And none knows so well as the Lord, how to meet with our corruptions, or what afflictions are meet for us. If thou canst not profit by that affliction which the Lord appointeth unto thee, thou wilt profit by none. 
Note.  To say some other kind were better for thee, were to control the judgement of the wise God, as if he knew not better than ourselves to order and dispose of us. Is it fit the patient should prescribe his Physician, what course to take with him? wilt thou teach him what he shall administer unto thee? this were to dishonour the Physician: therefore thou submittest to his judgement, and takest what he prescribeth thee, resting upon his skill: And wilt thou dare so highly to dishonour God, as to question his wisdom and knowledge: as if some other affliction were better for thee then this which he is pleased to administer unto thee? No, no; say as Ely did, 1. Sam. 3.18. It is the Lord, let him do what seemeth him good.  
Secondly, the Lord hath the disposing of our afflictions for quantity: for he doth order all things in their measure, number and weight; but especially the afflictions of his children, Jerem. 30.11. I will not utterly destroy thee, but correct thee in judgement; or, in measure: as the new translation hath it. God therefore meats out unto his children, not according to their merit, but in mercy according to their strength, looking more what they are able to undergo, than what they do deserve to be laid upon them. He correcteth in judgement, that is, wisely proportioning our affliction to our strength, and not in anger, lest he bring us to nothing, Jere. 10.24. Fear not, therefore O Jacob my servant, saith the Lord, for I am with thee, I will not utterly destroy thee, but correct thee by judgement, and not utterly cut thee off, Jerem. 46.28. Comfort thyself therefore in this, that God is faithful, who will not suffer thee to be tempted above that thou art able to bear, but will with the tentation make a way to escape, that thou mayst be able to bear it, as was formerly spoken.  
Thirdly and lastly, the Lord disposeth of all our afflictions in respect of their time and continuance, which he hath promised shall be but short? For the rod of the wicked shall not rest on the lot of the righteous, Psal. 105.3. He endureth but a while in his anger. Weep may abide at the evening, but joy cometh in the morning, Psal. 30.5. Who is a God like unto thee (saith Micah) that taketh away iniquity, and passeth by the transgression of the remnant of his heritage. He retaineth not his wrath for ever, because mercy pleaseth him, Mic. 7.18. Therefore wait patiently upon the Lord for issue out of thine affliction, which in due time thou shalt be sure of. For the Lord deals not with his children, as the Devil doth with his servants, bringing them into the briers, and there leave them to scratch and rent, and tear themselves: but the Lord, as he bringeth afflictions upon us, so will he also in due season bring us out of them. Great and many are the troubles of the righteous, but the Lord delivereth him out of them all. Psalm. 34.19.  
Use. 5 To draw to a conclusion of this point. Is it so that all our afflictions come from God's hand? be we then in the fifth and last place, exhorted to have recourse unto the Lord, in all our troubles, both for strength and comfort in them, and also for issue and deliverance out of them. The Prophet complained of the way wardness, and stubbornness of the people in his days, Esay 9.13. The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts. This was Asa his folly, who though his disease was extreme, yet he sought not the Lord in his disease, but to the Physicians, 2. Chron. 16.12. Such is the folly, and madness of some people, that they will seek to any body, yea to the Devil; running to his cunning (rather cozening) man, or that woman, in their afflictions, before they seek unto the Lord. As if any hand could take off that affliction which the Lord layeth upon us. Deliverance out of trouble is a prerogative royal, and belongs wholly unto the Lord: For he (saith Moses) will take away from thee all infirmities. Deut. 7.15. Call upon me in the day of trouble, saith the Lord, so will I deliver thee, and thou shalt glorify me. Psalm. 50.15. Whereupon the Prophet Jeremiah set his eyes towards the Lord, Thou art my force and strength, O Lord, and my refuge in the day of affliction, Jerem. 16.19.  
Such as seek unto others, and not unto the Lord in affliction, do wait upon lying vanities, and forsake their own mercy, jon. 2.8. They have inherited lies and vanity, wherein there was no profit, Jere. 16.19. Therefore if thou desirest ability and strength to bear thine afflictions, go unto the Lord for it, Power belongeth unto God, Psalm. 62.11. The God of Israel is he that giveth strength and power unto his people. Psalm. 68.35. And so the Prophet Esay speaketh; He giveth strength unto him that fainteth, and unto him that hath no strength, he increaseth power, Esay 40.29. Say not therefore in time of trouble, mine affliction is greater than I can bear: for though thou be'st weak and ready to sink under thy burden, yet the Lord hath made thee a promise, that he will uphold thee with his hand. So that though thou canst do little of thyself, thou mayst be able to do all things through the help of Christ which strengtheneth thee, Phil. 4.13. Go therefore boldly to the throne of grace, that so thou mayst receive mercy, and find favour to help thee in the time of thy need. Trust in the Lord, and he will help, and save thee; for who ever hoped in God and was ashamed? Commit thyself, and thy condition to God, and he will stand by thee, and help thee, he will not be absent from thee over long. Fall down at his footstool, make him thy hope, and fortress, in whom thou wilt always trust, and he will embrace thee in love, he will lay thee upon the shoulders of his gracious Providence, and protection, he will bind up all thy wounds, he will heal and cure all thy diseases, he will refresh thy feebleness, he will comfort thine afflicted spirits, he will put under his hand, so as thou shalt not faint under thy burden, and in his good time will put away all pensiveness, and mourning from thee. Therefore if thou be able to hold up thy head in any storm, if thou faintest not in the day of adversity, if thou standest fast, and quit thee like a man; say not, my power, or my strength hath carried me thorough this affliction, or made me able to stand under this burden: but as Moses speaks to the Israelites, concerning their outward substance, Remember the Lord thy God, for it is be that giveth thee power, Deut. 8.18. So must thou say, I have no ability to undergo any affliction, but that which the Lord is pleased to help me withal.  
Object. But will some poor weatherbeaten soul say, Hitherto the Lord hath supported me, but my heart now begins to faint, I feel my spirits to abate, and my strength begins to decay; therefore if the Lord do not speedily deliver me, and send me ease the sooner, I fear I shall sink under mine affliction, I can bear it no longer.  
Answ. What, is the Lords hand shortened? Numb. 11.23. Is the Lords power weakened, that he cannot help thee for time to come, as well as he hath hitherto supported thee; Is the Lord's staff so weak that thou durest not trust unto it?  
Or is the Lord unfaithful, to leave thee and forsake thee? No, no; the Lord is where he was, as ready at hand, as willing and as able to help thee, and stand by thee, as ever he was, if thou by thine unbeleef do not put his strength from thee: for if ye believe not, surely ye shall not he established, Esay 7.9. Whereas if ye put your trust in the Lord your God, ye shall be assured, 2. Chron. 20.20. For I am the Lord, I change not; and ye sons of Jacob are not consumed, Malac. 3.6. Therefore though thy flesh faileth, and thine heart also, as david's did, yet God is the strength of thine heart, and thy portion for ever, Psalm. 73.26. Trust therefore in the Lord, and still wait upon him, for they that wait upon the Lord, shall renew their strength, they shall lift up their wings as the Eagles: they shall run and not be weary, and they shall walk and not faint, Esay, 40.31.  
Again, 
Go to God for issue and deliverance.  if all our afflictions come from God, it will be our wisdom to go unto him for issue, and deliverance out of them: Call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me. Psalm. 50.15. Mine eyes are ever toward the Lord, for he will bring my feet out of the net, Psal. 25.15. Joseph was unjustly cast into prison by his too credulous and unrighteous master, but God was with him, and delivered him out of all his afflictions. Act. 7.9.10. If ever thou hopest to be healed, or helped out of, or in any affliction, it must be by the Lord his hand. Refuse not the chastening of the Almighty (saith Eliphaz) for he maketh the wound, and bindeth it up: he smiteth; and his hands make whole. He shall deliver thee in six troubles, and in the seventh, the evil shall not touch thee. Job 5.17, 18, 19  
Hereupon they call one to another. Hos. 6.1. Come, let us return to the Lord, for he hath spoiled us, and he will heal us: he hath wounded, and he will bind us up.  
As the Lord took his time to bring thee into trouble, so hath he his time set for thy deliverance. To all things there is an appointed time, and a time to every purpose under heaven, Eccles. 3.1. God's Providence hath set and limited the time how long his children shall suffer, and be afflicted. Revel. 2.10. Ye shall suffer tribulation ten days.  
This time thou canst not shorten, but lengthen it thou mayst, through thy impatience. As an earthly father correcting his child for some fault, doth resolve with himself to give him but a lash, or two; to keep him but a while under the rod, if he take his correction patiently; but if he kick or murmurre, he resolves to hold him down the longer, and give him the more stripes. Even so our heavenly Father deals with his children: the more patiently we take our affliction, the sooner we are like to come out of it, The patient abiding of the righteous shall be gladness, Prov. 10.28. Trust in the Lord and thou shalt be safe. He that believeth maketh not haste, Esay 28.16. But is content to tarry the Lords leisure. Many are ready to compound and indent with God; thus long they will wait, thus long they will pray, and if by that time no help, nor deliverance come, they will give over in their impatient mood, as the messenger of the King of Israel said, Behold this evil cometh of the Lord, should I attend the Lord any longer? 2. Kings 6.33. O beware of such thoughts, but let thy heart be in the fear of the Lord continually: for surely there is an end, and thy hope shall not be cut off, Prov. 23, 17, 18. We cannot deny but, The hope that is deferred is the fainting of the heart, but when the desire cometh, it is a tree of life, Prov. 13.12. The longer the Lord delays our deliverance, the sweeter will it be when it comes. Wait therefore with patience, seeing the Lord by his writing, seal, and oath, hath promised to deliver us out of all our troubles. And what he hath promised, he will most certainly perform; for though God may be angry with us for our sins, yet he cannot be unfaithful, though he may, like Joseph, conceal his affection for a time, yet impossible it is that he should shut up his compassions, and renounce the protection of such as depend upon him, or deny deliverance to such as do seek aright unto him. Therefore, Who is there amongst you that feareth the Lord, that obeyeth the voice of his servant that walketh in darkness, and hath no light, let him trust in the Name of the Lord, and stay upon his God. Esa. 50.10. By darkness is here understood affliction, out of which the Lord will assuredly bring all such as seek unto him, and rest upon him. Beware of making more haste then good speed to procure freedom from our deliverance out of troubles by unlawful and sinful courses.  
We rob the Lord of a great deal of honour, and ourselves of a great deal of comfort, which we should reap by waiting upon the Lord. Too many are ready to think, that if they have some little time besought the Lord, that he (forsooth) is bound presently to answer them. As those hypocrites, Esay 58.3. expostulated the matter with the Lord saying, Wherefore have we fasted, and thou seest it not? we have punished ourselves, and thou regardest it not. Some are ready to cry with David, How long, how long Lord, wilt thou forget me for ever? how long wilt thou hide thy face from me? Psal. 13.1. Again, Have mercy upon me O Lord, for I am weak, O Lord heal me, for my bones are vexed. My soul is also sore troubled, but Lord how long wilt thou delay? Psal. 6.2, 3.  
Beware of measuring the Lord by thine own line and plummet; let not thy carnal reason, or fleshly wisdom seem to direct or limit God's Providence, thou mayest not join thine own fantasies to Gods will, but what thou seekest at his hands, thou must commend it to his good pleasure, without saying to thyself, Let it be thus, or so. God doth many times delay his children, and not by and by afford them that help, and comfort which he intendeth them: yea, sometimes he suffers them to be ready to sink, before he saves them. As he dealt with his Disciples, who were tossed up and down of the waves, the ship reeling too and fro, and ready to be overwhelmed before he would awake, and bid the tempest be still: yet when he saw time, he rebuked the wind, and seas, and delivered his Disciples from their danger, and fear: Know and believe that the measure, and issue of any tentation belongeth unto God. Therefore howsoever the case standeth with thee, expostulate not with God, entertain no hard conceits of him. The Lord in wisdom may delay our deliverance out of affliction, because haply he sees that it hath not as yet throughly wrought upon us, nor done us that good he intendeth us. Do Goldsmiths use to take their mettle out of the furnace before it be fined from the dross? There be some kind of plasters applied to the bellies of children, which will stick fast so long as the worms be alive, but if the bed of them be broken, and they killed, the plaster will fall off: and so of many sores. If affliction still cleave unto thee, it is because sin is not yet killed in thee. This plaster lieth on us no longer then till the sore be whole, and the disease be cured in us. It may be the Lord sees we are not fit for deliverance, we would too quickly forget the rod, and return to our own bias, if he should by and by ease us, as soon as we cry unto him. It may be the Lord sees we would not be thankful enough for deliverance, if it should be granted upon the first request.  
Things lightly attained unto, are oft times slightly regarded. Whereas those things which we get through the pikes, we prise at a high rate. Therefore thou forgettest thyself, and the Word of truth, in saying, God hath forgotten to be merciful and gracious, because he doth not by and by answer thee. Can a woman forget her child, and not have compassion on the son of her womb? Peradventure there may be some such unnatural monsters, that cast off all natural affection, and lay violent hands upon their children; but though they forget, yet will I not forget thee, saith the Lord, and for assurance hereof, Behold, I have graven thee upon the palms of my hands, Esay. 49.15, 16. When we are afraid, we shall forget a thing, we tie a thread about our finger, for our better remembering thereof; but when we tie threads upon both hands, we then make sure we will not forget it; thus doth the Lord set down his children, in the palms of both hands, that they may not be forgotten. Therefore still wait, and deliverance will come, when thou dost least think of it.  
Object. I have no hope; I cannot think I shall be delivered.  
Answ. God's thoughts are not your thoughts, Esay, 55.8. You know your own thoughts, you know not Gods, Jerem. 29.11. I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.  
Object. But I see no way, no means of comfort.  
Answ. God's ways are not your ways, Esay, 55.8. The Lord hath his ways many times in the deep, many times in the dark and secret. Haply deliverance shall come some other way than thou canst imagine, or think of. When thou thinkest comfort and deliverance is farthest off, it may be near at hand; yea, when thou seest least likelihood of it: for, In the mount will the Lord be seen, Gen. 22.14. It may be thou seest no means, but the Lord can work without means; yea, by contrary means, that his wisdom and power may appear the more in thy deliverance. What means had Daniel to save him from the fury of those hungry and devouring Lions? yet you know the Lord did deliver him.  
Therefore, Commit thy way unto the Lord, and trust in him, and he shall bring it to pass, Psalm. 37.5. So that all things considered, we have little cause to be disquieted in our afflictions, seeing our heavenly Father sendeth them in love for our great good? and less cause we have to fret, or be disheartened if they tarry by us longer than we would have them; for when we are fit for deliverance we shall be sure of it; In the mean time, if dangers, or fears do increase upon thee, say to the Lord as good King Jehosaphat, 2. Chron. 20.12. We know not what to do, but our eyes are towards thee. Consider into what great distress and straight the Lord brought the people of Israel when they came out of Egypt; the sea before them, their enemies behind them, death (as it were) round about them, yet how miraculously did the Lord make way for them?  
So assure thyself whatsoever thy trouble, or danger be, the Lord will one way or other give issue to his glory and thy good, although thou seest not how; because he is the same God, no changeling in his goodness towards his children.  
It is a sweet motto which one hath; I suffer, I hope. 
Fero, spero.  Though sorrows and afflictions increase upon thee, yet give not over thy confidence, but resolve with holy Job, Lo though he slay me, yet will I trust in him, Job 13.15. The motion of a thing, the nearer it comes to the centre, the swifter it is. Doth thy sorrow, thy pain, thy trouble increase upon thee? hope it is near at an end. The children of Israel, the nearer they were unto comfort and deliverance, the sorer grew their afflictions, and the greater were the burdens which their cruel taskmasters laid upon them; and so doth the Lord oft deal in other kinds, with his children. Therefore wait with patience, seeing the Lord many times doth (suddenly) turn tragedies into comedies, sorrow into joy, as he dealt with his people in ester's days, to day in heaviness, through fear of being swallowed up, and made a prey unto their enemies, to morrow triumphing over their enemies, and treading them underneath their feet, Ester, 8.15, 16. For what thing can there be under Heaven so heavy upon the heart of his children, 
Note.  which the Lord cannot remove, and put joy in the place of it before the day be light? Therefore hope in the Lord, and be strong, and he shall comfort thine heart, Psalm. 27.14. Be cheerful therefore in thy affliction.  
Object. Some will be ready to say, I hope I hurt no body by my sadness; but they are deceived, for,  
Answ. 
Vncheerfulnesse doth much hurt.  First, they wrong the Lord by their uncheerfulness, not only in going, and doing against his word, which willeth us to be joyful in the Lord, as Psal. 32.11. Be glad ye righteous, and rejoice in the Lord: and be joyful all ye that are upright in heart: but they do also wrong the Lord, in robbing him of that honour and praise which they might bring unto him by their rejoicing in affliction.  
Secondly, they wrong if not hurt their brethren, being occasions of discouragement and disheartening them, making them to fear, and doubt of God's goodness, and their own ability, to bear any burden which the Lord shall lay upon them, seeing others or longer standing in Christ his school, and of greater knowledge, to shrink and buckle under their affliction.  
Thirdly, they wrong their profession, by opening the mouths of those that are without, or by putting a stumbling-blocke before them, causing them to abhor the way and practise of godliness, when they see so great troubles to attend upon it, and so little courage and cheerfulness in those that profess it.  
Fourthly and lastly, they wrong and hurt themselves not only by disinabling and indisposing themselves to the general, and particular duties of their callings (for a joyful heart causeth good health: but a sorrowful spirit dries up the bones, Prov. 17.22. that is, makes the body weak, and feeble: for a man is said to be in his full strength, when his bones run full of marrow, Job, 21.23, 24.) but also in spoiling themselves of that peace, and comfort which they might enjoy by their cheerful undergoing of afflictions; and losing that holy vigour, and strength they might partake of by rejoicing in the Lord, for the joy of the Lord is your strength, Nehe. 8.10.  
Besides, by their lumpishness they make themselves unfit for holy duties; they cannot serve God as they should, being oppressed with sadness. For we are to serve the Lord with gladness of heart. Serve the Lord in fear, and rejoice before him, Psal. 2.11.  
How can any serve God joyfully, or praise him heartily, when the heart is laden with grief, and the mind oppressed with sorrow? If no joy in the sweet promises of God, what delight can be had in his worship and service?  
And last of all, they expose themselves unto Satan's tentations: when they are dejected with worldly sorrow, then are they baits for Satan to catch at, and fit subjects for him to work upon.  
How many have been brought to a shameful and miserable end, through Satan's subtlety and malice, working upon them, and taking them at advantage in the time of their sorrow, and heaviness? So that it is evident that such by their sadness, oft times do wrong both others, and themselves.  
But admit it were so (as you see it is false) that we hurt no body but ourselves by our sadness, is this a sufficient warrant to bear us out in our lumpishness?  
In what court was that commission sealed unto us, which gives us liberty to harm, or wrong ourselves? Are we not delinquents against God's law, and the law of nature, in offering wrong unto ourselves? Therefore seeing thy afflictions are but for a season, hold fast the Confidence, and the rejoicing of thy hope unto the end, Heb. 3.6. Live by faith, and (as the Prophet exhorteth) enter into thy chambers, and shut thy doors after thee: hide thyself for a little while until the indignation pass over, Esay 26.20. By chambers, the Prophet means a quiet and peaceable conscience, into the which he would have us sequester ourselves all the while the storm of affliction bloweth, that so with patience we may wait for the event of them.  
And whereas he exhorteth us to shut the door after us, hereby he persuades us unto courage & constancy; or else to keep ourselves close from Satan's temptations, that he may find no chink nor crevice open, whereby he may enter into us, to disturb us; for, if our hearts lie but a little open, so as he may have but the least advantage, he is at hand to disquiet and perplex us. And whereas he bids us to hide ourselves, he would have us to enjoy a secure freedom under God's promise and pretection; in faith and humility we should shroud ourselves under God's wings that so he may keep us from inordinate fears and terrors, until the affliction be past, which is but as a cloud or storm, that will not last always, but will blow over ere it be long, and be at an end. Therefore be cheerful in thine afflictions. Again, in that it is said, As many as I love, I rebuke and chasten; not barely I rebuke and chasten you, but I rebuke and chasten as many as are dear unto me, or beloved of me; this manner of speech is used for the confirmation of our faith in time of trouble, and to keep us from sinking through grief or despair. For what argument can be more forcible to persuade us to the quiet and patient bearing of our afflictions then to believe they be God's love-tokens sent us for our good: 
Doctr. 3. Persuasion of God's love will help us to bear our affliction.  Whence me may learn this Instruction, that A great help to keep us from sinking, and to enable us to bear up our heads with patience and chieerfulness in the time of affliction, is to be persuaded of God's love, in afflicting of us. This hath been in part touched before, therefore I shall be the briefer in the point. How fearful our nature is of troubles, how unwilling the flesh is to taste of the cup of affliction; yea how we labour to shift and avoid it with a kind of abhorring it, common experience teacheth us. And the mistrust of God's providence and love wherewith naturally the best are infected, makes us to shun and avoid afflictions as much as possibly we can, lest we should not be able to grappie, and encounter with them. Wherein as we bewray much weakness, so do we express great incredulity: for hereby we do manifestly show that we think that God in afflicting doth not love us, and that therefore he cannot or will not help us to bear them, that he cannot or will not bring us fairly off them. Therefore let us not give way to carnal reason, nor hear what flesh and blood shall suggest unto us, but what is delivered from the Word of truth, which tells us, that the Lord correcteth him whom he loveth, even as the father doth the child in whom he delighteth, Prov. 3.12. If we give ear to carnal wisdom it will tell us, surely if God loved us, he would not thus afflict us. As if our afflictions were a wall of separation 'twixt God's love and us. But what says Paul, Ro. 8.38, 39 I am persuaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus. This strong persuasion of God's love; carried Paul on cheerfully in his troublesome pilgrimage, and made him joyful in all his sorrows and afflictions. Thus strongly should we be persuaded of God's love; for hath not the Lord said, Esay 54.10. The mountains shall remove and the hills shall fall down, but my mercy, and love shall not depart from thee, neither shall the covenant of my peace fall away: as if he should have said, though the whole world be turned topsy turvy, and heaven, and earth do meet together, yet standeth still my love and affection firm to theewards. The change and alteration of our outward estate and condition causeth no change of God's love; for he is still the same unto us and with us, though the face and fashion of the world goeth away 1. Cor. 7.31. The things of this life are mutable, and our condition is subject to daily change and alteration. Times have their vicissitudes, to day it is well with us, to morrow ill; to day at ease, to morrow in pain: to day we have something, to morrow less, it may be nothing; to day in honour, to morrow in disgrace, seldom continuing in one stay. In which variable condition of ours, and amids all changes and chances of this life, here is comfort to the child of God, that God is the same and changeth not, but as he now loveth him so he will for ever continue loving and gracious to him, John 13.1. And hosoever we cannot tell what shall be to morrow, James 4.14. we know our beginning (as the old saying is) but we know not what our end shall be; as Paul went up to Jerusalem but knew not what things should come unto him there, Acts 20.22. Yet such is our happiness and comfort; that come what will come, no event whatsoever can keep back, or turn away God's love from us: and though our state be changed, yet God's love to us is not changed, but still the same, as true, and as entire as over it was. My enemies may take away my liberty, my goods, my good name, my dear friends, and that which of all other things is most dear unto me, even my life; but I have one Jewwell, all the devils in hell, all the powers of darkness, all the rage and malice of the world can never spoil me of, they cannot rob me of the love of my God. This confidence and persuasion of God's love and favour bears up the godly from sinking under the burden of their affliction, and makes them cheerful, when as the wicked wanting this assurance are either senseless, or else faithless and impatient under the cross. The faithful making God and his favour their portion and happiness, enjoy this privilege in time of adversity, as well as in the day of prosperity, and therefore their hearts (or their desire is to) be as joyful when they are in trouble and afflictions as if they were most free from them: Whereas the wicked placing their whole felicity in these earthly things their profits, pleasures, etc. When their wealth, and worldly things fail, their joy, their hope and comfort ends with them: These have nothing but nature to help them bear their burdens: Whence it cometh to pass that infidelity and impatience do make them more grievous and burdensome; whereas the faithful having the persuasion of God's love, and the presence of his Spirit to support them, take comfort in their troubles during the time of their trial, and wait for a seasonable and cumfortable issue and deliverance out of them. So that it is a truth not to be questioned, that the persuasion of God's love in afflicting of us, is a great help to keep us from sinking under afflictions, and to enable us with patience, and chieerfulness to undergo them: this persuasion will carry us on comfortably in our pilgrimage, it will make us willing to bear whatsoever the Lord shall be pleased to lay upon us, and to want that which we see, he is not willing we should enjoy. We rejoice in tribulations, saith Paul, Rom. 5.3. because the love of God is shed abroad in our hearts by the Holy Ghost which is given us, verse, 5.  
Reason 1 
Because God will help our cross.  And that first of all, because he that is persuaded of God's love, cannot but believe that God will help him to bear his cross, and to undergo his affliction, be it what it will. For God is faithful and will not suffer his to be tempted above that they are able to bear, 1. Cor. 10.13.  
Object. But I am weak (saith one) and I shall never be able to bear such or such trials: if the Lord lays any more upon me I shall never bear it.  
Answ. Comfort thyself, God will either make thee able, or else he will lighten and lessen thy affliction. Thy God who loves thee, will put to his hand, he will help at a dead lift, his power is made perfect through weakness, 2. Cor. 12.9. He loves thee and therefore will not overloade thee. His grace shall be sufficient for thee. Therefore say as did Jeremy, O Lord thou art my force and my strength, and my refuge in the day of affliction, Jer. 16.19.  
Reason 2 
God intends our good in afflicting us.  Secondly, the persuasion of God's love will be helpful unto us to the cheerful bearing of affliction, because if we believe that God loves us, we know that he intends our good in afflicting of us, yea, will do us good by our affliction, For he chasteneth all his children for their profit, Heb. 12.10. It is good for me (saith David) that I have been afflicted, Psal. 119.71.  
Haply we can see no good that is like to come unto us, out of this affliction, or that trouble, but rather evil or hurt; yet through the goodness and wisdom of the Lord, good shall be extracted out of this evil, as the best treacle is made of deadly poison. When we are in a course of Physic, at the first we see not, we feel not any good it doth us, but it makes us rather worse than we were before: and causeth many a sick qualm, many a fainting fit, and we wish the Physic had never been prescribed unto us, or not taken of us: but when we consider of whom we took it, even from him whose judgement and knowledge we approve of, whose care and love we doubt not of, than we are the more quieted and pluck up our spirits in expectation, and hope of ease, ere it be long. It may be thou findest no good thine affliction hath yet done thee, it being now working upon thee; Yet if thou canst but rest a while and be persuaded of the wisdom, and love of God, who hath administered this physic unto thee, thou wilt be contented, and look for good to follow it: When the sons of Zerviah, would fain have been doing with that dead dog Shimei, for cursing their Lord and Master no, no, says David, suffer him to curse, it may be the Lord will look upon mine affliction, and do me good for his cursing this day. 2. Sam. 16.11, 12. But the Apostle Paul being more full of faith, putting the question past peradventure, he puts it out of question, resolves and builds upon it, we know that all things work together for the best to those that love God, Rom. 8.28. Now we know that every one that loves God, is beloved of God, for we love him because he loved us first, job 4.19. How cheerfully do we use to welcome those that bring us but tidings of good? but if any one brings us any great benefit, we think we cannot bid him too welcome; Is affliction come unto thee? Welcome it, for certainly (if thou be'st the Lords) I dare boldly (as David said of Abimaaz the son of Zadock, He is a good man and cometh with good tidings, 2. Sam. 18.27.) say of affliction, it is a good thing and bringeth not only tidings of good, but good itself unto thee. For no sooner comes affliction to God's children, but, if it be welcomed, good will be at the heels thereof to follow after it.  
Reason 3 
No misery can make God's people miserable.  Thirdly, it cannot be but the persuasion of God's love, will make us cheerful in affliction, because being beloved of God, no misery can make us miserable. Art thou in God's favour, than thou art ever in his eye, he looks after thee, and is careful that no evil shall befall thee? Nay thou art unto him, as the apple of his eye, Zach. 2.8. tender, and dear unto him, and therefore whatsoever danger doth beset thee, the Lord will be at thy right hand to uphold and comfort thee. Being in God's favour, thou art sure of his protection, for thou Lord wilt bless the righteous, and with favour wilt compass him, as with a shield Psa. 5.12. Noah was safe enough in that great and deadly deluge, because the Lord prepared an ark for him, and shut him up. Daniel was safe enough amongst the Lions, because God sent his Angel shut the Lion's mouths, that they could not hurt him, Dan. 6.22. The Lord hath made a gracious promise, that When thou passest thorough the waters he will be with thee, and thorough the floods, that they do not overflow thee. When thou walkest thorough the fire, etc. Esay 43.2. from whence is this? it follows in the 4. verse because thou wast precious in my sight and thou wast honourable, and I loved thee.  
Therefore if God love thee, thou art happy, thou canst not be miserable, Nay, shall I speak boldly unto thee? I tell thee, if thou wert (if possible) in Hell, in the deepest gulf of calamity that can be, yet for all this being beloved of God, thy estate and condition is happy, he will gain glory and thou shalt get good by all that evil which hath or shall befall thee.  
Reason. 4 
Nothing can separate us from God.  Fourthly and lastly, the assurance of God's love will make us willing to bear our affliction, because we know that nothing can separate us as was said before) from this love of God, but being once beloved of him, we shall so continue for ever. It is not all the wit, or will, the cunning or subtlety, the power, or policy of all the creatures on the face of the earth or underneath the earth, let there be a confederacy amongst them, yea let them all cast in their lot and make one common purse, Prov. 1.14 to do thee mischief; let them all plod, plot, combine, and bandy themselves against thee, they shall never be able to wind thee out of God's love or favour, if once beloved of him. It is possible that thou mayest lose the love and favour of the World, and the more, because thou art beloved of God; for the World loves none but her own brats, Joh. 15.19. It is a very stepdame or rather beldame to all that are beloved of God. It is possible that thy friends may become thy foes, and their former love may be turned into future hatred. It is possible that those that are nearest and dearest unto thee, may reject thee, Yet though thy father and thy mother should forsake thee, the Lord will not, he will take the care of thee, Psal. 27.10. If God hath once chosen thee for his own, and set his love upon thee, whether thou be'st in health or in sickness, in ease or in pain, in prosperity or adversity, in life or in death all is one, God loveth thee nevertheless. Before he showed thee his love, he knew what would befall thee; yea nothing (as we have heatd) can betide thee but that which he intended and provided in love for the; so that whether you live or die, you are the Lords, Rom. 14.8.  
The Lord for special ends may give thee over unto afflictions, he may give thee up into the hands of those that hate thee (yea even unto the death) and therefore will take away thy life from thee, As it is written, for thy sake are we killed all the day long, we are counted as sheep for the slaughter, Rom. 8.36. Yet none of these, nay, not all these put together can any whit diminish or abate the love of God towards thee, much less spoil thee wholly of it, and take it clean away from thee, when they have done the worst they can against thee or unto thee. When thou art plunged into the deepest distress that might, or malice can bring thee into, thou art still as dear and precious in the Lord's eye as ever thou wert: nay (if it were possible) dearer now than ever thou wert before, if those troubles and afflictions which thine enemies have devised and brought upon thee, be for righteousness sake.  
One friend may love another dearly, yet when the one shall expose himself to danger or trouble for the others sake; when I see my friend hath not regarded his life for my good, but adventured and hazarded his own life in my defence and safety; how doth this increase mine affection towards him? as it was said of Jonathan, his soul was knit with the soul of David, and Jonathan loved him as his own soul, 1 Sam. 18.1. So this will knit my heart and love unto him, and I shall love him as mine own soul. How much more than may we be assured, that if our afflictions be for God's cause, in his defence, he will abundantly recompense, and more dearly love us? Then let no man say that he is less beloved of God than others, because he is more afflicted than others be; God still loves his and will own them for his people whatsoever outward sorrows or miseries may befall them, I have surely seen the trouble of my people and have heard their cry and I know their sorrows, Exod. 3.7. Though we be in trouble, yea and such trouble as makes us cry out for grief and sorrow yet still we be the Lords people. Outward miseries and troubles cannot make God to respect any of his any thing the less. God is not like some proud people of the world, who will acknowledge their friends no longer than they are in prosperity, and be able to requite their kindness with kindness again. Some such beasts there be, that if they be either advanced into high places above their parents; or their parents, their brethren, sisters and friends fallen into decay and poverty, will scarce own them, but grow to be ashamed of them. It is far otherwise betwixt the Lord and his people; when they are up to the knees in dirt, when they are cruelly oppressed, when in a poor, and base condition, it may be not having clothes to cover their nakedness, when their cheeks look pale, and their faces lean, and wan through hunger, sorrow, or sickness, when they be grown out of favour through bodily diseases, they are (even then) as lovely in the Lords eyes as ever, and he will then acknowledge us for his people aswell, nay better, then in our great prosperity. If a child be sick in the family, how are the thoughts and mind of the parents; taken up about that child? how do they tend it, and pity it? O my poor sick child, etc. thus doth the Lord pity his children, and tender them in their affliction.  
Use 1 
We learn from hence why we be so troubled with our affliction.  Now to make some application of the point.  
Is it so, that the persuasion of God's love is a great help to carry us cheerfully through afflictions? here hence then we may be instructed, what the cause is that we are so much troubled and perplexed with afflictions, as if they were the means of our undoing, that the very thought, or expectation of them is most grievous and irksome unto us, certainly here is the ground of all our fears, and doubts, the want of a sound persuasion, and assurance of God's love, in correcting us. Did we believe that when we are afflicted we are in the hands of our holy, righteous, everliving, and everloving God, who never did us any wrong who never intended us any harm, but always goeth the best, the wisest, and the most loving way to work with his children, would we not be less afraid of afflictions than we be? more willing to undergo them then we are? Little do we know how highly we dishonour God, how much we gratify and please the Devil, when we repine against the hand of God, when we be impatient in afflictions, and question his love for correcting us. The Devil desired that Job might be sorely afflicted that so he might be brought to curse God, Stretch now out thine hand and touch his bones and his flesh to see if he will not blaspheme thee to thy face, Job, 2.5. It is a pastime unto the Devil to set God, and his children at variance; and therefore he desires to vex, and perplex us, that so we may open our mouths against the Lord, and quarrel with him; for when we are discontented with the Lords dealing; when we mutter, and murmur against the Lord, what do we less than rebel against him? Hence it is that Moses called the murmuring Israelites, Rebels, Numb. 20, 10. Hear now ye rebels, shall we bring you water out of this rock? Therefore murmur not against the Lord, for than thou rebellest against him, and robbest him, as much as in thee lieth, of his most glorious attributes, his power, his goodness, his love, his truth. When we deal with that man which makes conscience of his word, we question not the truth of his promise, but rest upon the performance and making good of that which he hath said. If a father promiseth unto his child any thing, the child makes as sure reckoning of the thing promised as if he had it already in possession. Shall we dare to give less credit to God, then to man? when he telleth us, he correcteth us in love, and intendeth our good in afflicting of us shall we dare to question the truth of his word, especially when he hath seconded his Word by oath, yea and sealed both with the blood of his dear Son? Is any man so mindful and careful of keeping covenant and promise as the Lord? Is any so able to make good his word, as God?  
Tricks of Law and the wily subtleties of man's brain are oft occasions of frustrating promises made betwixt man and man, but there is no wisdom, neither understanding nor council against the Lord, Prov. 21.30. God is not as man, that he should lie, neither as the son of man, that he should repent: hath he said, and shall he not do it? hath he spoken, and shall he not accomplish it? Numb. 23.19. God is so faithful of his Word that nothing is able to make him go back, or to falsify his promise: God's Word shall stand when Heaven and Earth shall fall. To mistrust God's promise is to question whether there be a God or no. For either to deny or doubt of his truth and fidelity, is to deny, or doubt him to be God. Every honest man scandeth upon his credit, for his credit's sake he dares not eat his word, he keepeth promise though it be to his own loss, and hindrance. How much more will the Lord, who is jealous of his glory, be careful to make good whatsoever he hath said?  
What greater indignity can be offered to an honest and godly man, then to question the truth of his word? What greater dishonour can be unto the Lord, then to call into question his truth? which we do when we either say or think he loves us not in afflicting of us. Howsoever crosses and afflictions do oft times present themselves to the apprehension of carnal men with much terorr, & horror, yet even in the very bitterness, and extremity of them, thou (by the help of faith) mayst draw a great deal of joy and comfort from them; if thou wouldst fix thy mind upon such places, and promises as these are Isa. 43.2. and 63.8. Rom. 8.28. 2. Cor. 4.17. Heb. 12.6. A patient submission to Gods will, and a persuasion of his love in correcting of us, is an infallible evidence that thou art a son, and not a bastard. Is there not more sweetness in those afflictions which are evidences of God's love, & tokens that thou art in the right way to Heaven; then in outward ease, worldy pleasures, and carnal liberty which clearly demonstrate to thy conscience that thou art in the broad way to Hell? hence it was that the Apostls rejoiced, when they were beaten. That they were counted worthy to suffer rebuke for the name of Christ, Act. 5.41.  
Nay, all the scorn and contempt, all the contumelious reproaches which the world shall spit out at thee, do crown thy head (and therefore should fill thy heart) with abundance of glory, blessedness, and joy. If ye be reproached for the name of Christ, happy are ye, for the spirit of glory, & of God resteth upon you. 1. Pet. 4.14.  
Schoffes, spiteful and taunting speeches, odious nicknames, and lying imputations cast upon thee by those, whose tongues cut like sharp raisors, are but so many honourable badges of thy profession, and Christian resolution of standing for Christ, & his truth; and shall pull down a blessing upon thee. Blessed are ye when men revile you, and persecute you, and say all evil against you for my sake, rejoice and be glad, for great is your reward in Heaven. Mat. 5.11, 12.  
I define to beat this mile home to the head; & therefore I tarry the longer upon this use; for if we could but be thoroughly persuaded of this truth, that God loveth us in that he correcteth us, all differences betwixt the Lord and us about affliction, would be at an end, and our sorrow would be turned into joy, and rejoicing in tribulation, Rom. 5.3. our unquietness would be turned into patience, our lumpishness into cheerfulness, and our murmuring into thankfulness. Therefore I would have you know that the Devil our adversary hath not a more forcible engine, or any more cunning stratagem to batter our peace, and patience, and so to draw away our hearts from resting upon God in the time of our affliction, then to make us to question God's love, and so to mistrust his truth.  
Who did ever trust in the Lord and was deceived? Our Fathers (saith David) trusted in thee, they trusted & thou didst deliver them, they called upon thee, and were delivered, they trusted in thee, and were not confounded Psal. 22.4, 5. Whereupon David prays, My God I trust in thee, let me not be confounded, so all that hope in thee shall not be ashamed, Psalm, 25.2, 3. And was the Lord the God of David only? Is he not also their God that do put their trust in his goodness and mercy? Is God's love and kindness, his mercy and goodness less unto his people, now than it was to those of old? Or is the Lord more feeble and less able to help, and do good to us, then to our fathers before us? No, no, he is the Ancient of days, Dan. 7.22. the same God now that ever he was; as able, and as willing now to do good to those that believe in him, as he hath been of old. Therefore in all thine afflictions learn to judge of, and to measure God's love, by his word, not by thy present feeling and comfort. Let thine eye be upon that love which will one day change thy estate, and give thee a plentiful crop of good, out of this sorrowful seed time of affliction. Should any husbandman measure his estate, and wealth by his seed time, there were poor comfort to be found; for doth he not weary his body through painful toil and labour? doth he not empty his store and cast away his corn out of his hand? but when he doth consider that without a seed time, there is no possibility of an harvest, and withal, that, He that soweth liberally shall reap liberally, 2. Cor. 9.6. He is then contented both with his pains, and expenses. Even so, if our eyes be so fixed upon our present afflictions, that we see not the future good, which (through the love of God unto us) they will bring us, we shall very hardly be upheld in the time of our affliction; but if we look off the affliction, and fasten our eye upon the love of God, and that good he will do us for that evil which we patiently and thankfully sustain, how joyfully, how contentedly, how sweetly may we sit down and bless God for afflicting of us? Object. But may some weak believer object and say, I make no question but that God in love doth chasten some of his children, but how can I believe that my afflictions are tokens of his love, when as I find and feel no good that hath come unto me through them? nay I fear I am the worse for them; for I am now more impatient, more uncheerefull, and more distrustful of the love and providence of God then ever I was before.  
Answ. To favour thy weakness a little: let me tell thee, that it may be this is but one of Satan's wiles & enterprises to rob thee of that good he sees thine affliction is like to do thee: and that thou art not so distrustfulll of God's love, nor so unbelieving as the Devil doth bear thee in hand thou art. But admit it be so, and that thou art as thou speakest of thyself: wilt thou judge of the good effect of thy bodily physic, or the skill and love of thy Physician by the sick and painful working of the Physic? What wise man would so do? This were all one, as if a man should judge of his future strength, or a woman of her beauty by their present condition of sickness. Therefore howsoever no good by affliction may appear at first, but the contrary, rather there being much impatience, infidelity, etc. Yet know thou that no man's grace is to be judged of in the time of temptation: for certainly many even of the Lords dear children, when the hand of God is upon them (especially if it lie more heavily and longer than ordinary) do doubt of God's love and favour, and do bewray much corruption by their unadvised and inconsiderate words, by their sour and lumpish carriage in the time of their afflictions.  
The Scripture commendeth Moses for faith and obedience, yet being perplexed, and vexed with the dogednesse, and rebellion of the Israelites, he so offended the Lord by his unbelief, that the Lord did cut him short of Canaan, and would not suffer him to set foot on that promised land. Because ye believed me not to sanctify me in the presence of the children of Israel, therefore ye shall not bring this people into the land that I have given them. Numb. 20.12.  
Admirable and invincible was the patience of Job: Yet when the hand of God was first upon him, how did he curse the day of his birth, wishing that he had died as soon as he was born? Let that day perish wherein I was born, etc. Job. 3.3. And afterward again, Oh that God would destroy me, that he would let his hand go and cut me off, Job. 6.9.  
Was not David beloved of God, and a man after his own heart? yet he was so overwhelmed with the cloud of afflictions, and so battered with the storm of adversity, that he could not discern the love of God towards him, but he cries out, Will the Lord absent himself for ever? and will he show no more love, or favour, Psal. 77.7. And again, Lord, why dost thou reject my soul, and hidest thy face from me? Thine indignations go over me, and thy fear hath cut me off, Psal. 88.15, 16.  
I allege not these examples for the fostering of any in their impatience and unbelief; nor that any should take liberty from hence, for the like behaviour in the time of affliction; but I speak this the rather, partly to uphold and comfort weak believers; that they listen not to Satan's temptations, who will be ready to bu●e it into their ears, that none of God's children do question his love in the time of trial, or show any impatience under the rod: and partly to stop the mouths of the wicked, and to stay their uncharitable censure from going too far; they being so ready to measure the child of God either by his afflictions, or by his behaviour in them.  
Objects. But may God's children be sad and heavy in time of affliction?  
Answ. No doubt they may: for doth not Saint Peter say, now for a season (if need require) ye are in heaviness through manifold tentations, 1. Pet. 1.6. but in our heaviness, these cautions must be observed.  
First, our sorrow must be greater for our sin, which brought the affliction, then for the affliction itself.  
Secondly, we must not be excessive, but moderate in our heaviness.  
Object. But how may we know that our sorrow for afflictions is moderate?  
Answ. First, if it exceed not the measure of our sorrow for sin. If our sins be our greatest heart-smart, our sorrow for affliction is moderate.  
Secondly, if our sorrow for affliction hurt us not, that is, drieth not up our bones, impaireth not our strength, or make us unfit for public employment.  
Thirdly and lastly, if it withdraws not the heart from God, and the duties of his worship and service.  
Object. But the weak believer will still object and say; If my troubles and afflictions were only bodily and outward, I make no question but I should see God's love in them: but my wound and grief is inward and spiritual, I cannot find, or feel the sweet comforts of God's Spirit, I see the angry countenance of God bend against me, for my sins; God (me thinks) looks not now upon me with the amiable countenance of a loving Father, but with the face of a severe and strict judge, ready to take vengeance upon me for my sins, how can I then be persuaded either or God's love, or that my case is good, or that good is intended me by this affliction?  
Answ. Howsoever these inward and spiritual afflictions be the sorest of all trials, for the spirit of a man may sustain his (bodily) infirmities, but a wounded spirit, who can bear? Prov. 18.14. Yet I would have thee know, that even these inward and sad afflictions, are no other than are incident unto the best of God's children, and wherewith the Lord in love doth afflict them.  
For the Lord seeth) as we have spoken before) what his children stand in most need of; out of his deep and unsearchable wisdom, he singles out, and makes choice of those trials which shall make most for our spiritual good: the Lord ever pitcheth upon that affliction which shall work best upon us, and serve most punctually to humble and awe us. Some he afflicts with variety of worldly crosses, as in their children, or outward estate. Some he doth extraordinarily exercise with spiritual conflicts, and troubles of conscience: thus sorting out unto his children those several crosses, and corrections, which out of his unsearchable wisdom, and their spiritual necessity he sees most expedient for them. Therefore of what nature soever thy cross be, do thou take it up, seeing it pleaseth our wise God to exercise thee with it, as thy portion. It may be thou thinkest that no outward, and worldly cross could go so near thee, as doth this inward tentation; but who knows what thou wouldst be, if this trial were removed? It may be, the Lord sees that (without it) thou wouldst grow worldly, or waspish, or secure, or proud; now high spirits must be abased low; 
Note.  and the Lord sees that these inward and spiritual conflicts are the best, and surest way to humble us, and to bring us out of love with sin, and ourselves, and more in love with his majesty. He breaks up, he rends, and tears the heart and conscience with fears, and terrors, that so it may be made more pliable, and gentle, more fit to receive, and to retain that seed of grace which the Lord is now casting into them. Therefore assure thyself that it is not for any want of love that the Lord doth lay so heavy a load upon thine heart, and conscience, or keeps thee (it may be) upon the rack; it is not because thou shouldst think or say, he hath cast thee off from being his child, but that thou mayest be the better fitted for that good he intendeth thee, and that thou mayest make more account of his love, when it is shed abroad in thine heart. God will have those which shall hereafter partake of his light, now and then to know what it is to fit in darkness, and to be in the shadow of death. Now, because of all other tentations and trials incident unto us, there are none so grievous and unsupportable as are inward and spiritual afflictions; let it not be accounted lost time, if (before I proceed any further) I make here some little stand, both to take a view of some inward afflictions, and also to prescribe some remedies for the easing (if not the curing) of such maladies as are most obvious, and oft times prove most dangerous, for want of applying, or improving of those helps, & means which may be used: Almighty God our most wise Physician, who sees us inwardly, and is better acquainted with our constitution, and temper than we ourselves are, knoweth how to strike every one in the right vein: and because people full fed, are oft full of gross humours, and bad blood; and those that live idly, live (oft times) unprofitably; the Lord) in great wisdom) doth exercise some of his dear ones with fightings within, that so the inward man may be the better able to withstand outward evils: as soldiers in many places are trained, that so they may be the more skilful, and better able to resist a foreign enemy.  
Sometimes the Lord is pleased to withdraw the sweet comforts of his spirit, from the hearts of his dear children, and to strike them with inward terrors, and fears of his wrath, and vengeance; which condition of theirs, although it be uncomfortable for the present, yet it proves profitable in the end. Of all afflictions incident to the soul of man, there is none so grievous, and intolerable, as a wounded conscience; this transcends all other maladies, and miseries whatsoever; and therefore Solomon asketh, Who can be are it? Prov. 18.14. An accusing conscience tortures the soul with hellish horror here, and (as it were) plungeth a poor sinner into hell whiles he lives. When that gnawing, and biting worm begins to fasten its teeth upon a poor soul, his anguish and vexation becomes unspeakable, and unconceivable of any, but those that have felt it.  
No favour of man, no love of friends, no preferment of the world, no outward honours, nor abundance of riches, will be able to quench the fire, or allay the heat of a tormented conscience. As may appear by that memorable story of Francis Spira, who being upon the rack of a guilty and accusing conscience, oft wished himself (as is reported) in cain's case, and in Judas his place, and that his soul might exchange with theirs; wishing, and desiring rather to be in hell torments, then to be racked and rend with such hellish horrors, and raging fears, as did continually affright his poor soul. And being by one demanded, If he feared not greater tortures, and torments after this life, than he now sustained; he answered, Yes; but yet he wished he were in hell, that so his torturing fears might be at an end. This man's condition (no boubt) was terrible, and dreadful; yet who can say, that he perished everlastingly? What warrant have any (as some have done) to judge him to be a desperate castaway? They will say, that God might condemn him out of his own mouth. But is this sufficient evidence for any, peremptorily to pass sentence upon him? The words of a distempered person are of no validity in any civil court whatsoever. Is it not an usual thing for brainsick and distempered persons to belie themselves, and others too.  
Object. But Spira despaired of mercy.  
Answ. And what of that? Have not many of God's dear children done so, many years together? Did any thing befall him in the time of his desperation, but that which is incident unto the child of God? hath not our age afforded us examples, as deep in despair (in outward appearance) as ever Spira was; whether we consider the matter of his tentation, which was Apostasy, or the deepness of his desperation; and yet through the goodness, and mercy of God, they received comfort in the end. He that will avouch Spira to be a castaway, must prove, that he despaired both totally and finally; which (as I conceive) they can hardly do; seeing it is said, That in the midst of his desperation, he complained of the hardness of his heart, which (as he said) locked up his mouth, and tied up his tongue from prayer. He felt the hardness of his heart, complained of it, and lamented it: the Word of God may discover corruption in us; but is it not grace that makes any to be wail corruption? Who knows what case, and comfort he might find, and feel within, before his soul went out of his body, albeit he never made any expression of it, nor any near him could perceive it?  
Object. But doth God deal so sharply with any of his children, as to exercise them with such horror of conscience?  
Answ. Yes, very often. The conscience of a dear child of God may a long time be vexed with fears, and horrors, lie a long time upon the rack of unquietness and torture, so far from apprehending, or hoping for any comfort or mercy, that he may receive the sentence of death against himself, and subscribe to his own damnation; yea, he may confidently avouch himself to have no grace, no faith, to be a very castaway. And yet (we see) these blustering storms have (in good time) blown over? and God upon unfeigned humiliation hath pacified their accusing conscience, stilled, and quieted their troubled mind, by the apprehension of his love in the pardon of their sins.  
For after the soul is once kindly soaked in godly sorrow, and the heart sufficiently humbled in the sight of our unworthiness; the Lord (at length) shows us his loving countenance, tells us by his Spirit, that he is reconciled unto us, and that through Christ we are freed from the guilt, and so from the punishment of all our sins. For though we have been polluted, and stained with all manner of iniquity, and impiety, even from top to toe; though our sins have been of a crimson and scarlet hue, as great and grievous as may be, so as peradventure, in our conceit there is no possibility of being cleansed from them, yet God is able to make them as white as snow, and wool. Isa. 1.18.  
There is no sinner so abominable, and loathsome, whom true and sound repentance will not make as holy, and as righteous as Adam was before his fall. Mistake me not; not that any penitent (if his heartstrings should break with sighing, and sobbing, or his eyes fall out of his head with weeping and mourning) can of himself be personally holy, and pure, free from all fault, without any blot, or blemish of iniquity; but he is holy, and unblamable in regard of God's gracious acceptation of him through Christ, as if he had never sinned. For you must know, that where sin is pardoned, it is purged. If thou canst truly mourn for thy sin, thou art forthwith disburdened of the guilt, and freed from the eternal punishment of all thy former wickedness. Repentance if it be true, doth cast sin out of the heart, and where this is done, God lays down all quarrels against such a person.  
Therefore nourish no sin, abandon it, banish it from thee; break off thy course of sin betimes, even whiles it is called to day, and then God's countenance will appear friendly, & comfortable unto thee, and thy conscience will be quiet, and speak peace unto thee.  
Object. This were some comfort, if I could believe what you say, or be able to apply it unto myself, which I can not do.  
Answ. This indeed is another sore affliction, which lies heavy upon the hearts of many of God's dear children; They are for the most part annoyed, and pestered with doubtting, and unbelief. The glad tidings of the Gospel (some say) are too good to be true, or if true, too good for them to share in. And why for them? because (they say) they are such sinners? And came not Christ into the World to call sinners? yea, the greatest sinners, such as Manasses, and Paul was, who acknowledged himself to be the chief of sinners. 1. Tim. 1.15. The greater thy sins have been, the more thine unworthiness is, the more will the grace of God shine in receiving of thee into grace and mercy.  
Object. If it were with me, as it is with good people, I could believe this: if there were that grace in me I perceive to be in others, I make no question but God would be good unto me.  
Answ. Oh beware of spiritual Simony. Too many think that the mercy of God must be purchased by something of theirs; if they were thus, or thus qualified they durst believe, if they had thus much sanctification they durst hope. But these err, not knowing the Scriptures, nor the goodness of God, whose grace is freely bestowed upon all that partake of it. Ho every one that thirsteth, come ye to the waters, and ye that have no silver: come buy wine and milk without silver, and without money. Isa. 55.1. In which words all condition of merit (on our part) is utterly excluded. Christ in the Gospel is offered freely unto sinners, and there is no more required at our hands, but to receive and welcome him being offered freely unto us. The water of life is tendered freely to all that desire it. I will give to him that is athirst of the well of the water of life freely. Revel. 21.6.  
The Spirit, and the Bride say, Come, and let him that is athirst come. Revel. 22.17.  
Object. But I cannot thirst as I should.  
Answ. But hast thou a will? Dost thou desire to thirst? wouldst thou feign thirst, hast thou a will? These words are also added to draw on fearful and doubting sinners, and let whosoever will, take of the water of life freely. Revel. 22.17. O sweet words, O comfortable words. Thou sayest thou wouldst fain have mercy, fain have Christ; what hinders thee from receiving him, from believing? here is a word: here is thy warrant to take Christ. Nay, thou art peremptorily commanded to believe. 1. John 3.23. This is then his Commandment, that we believe in the namt of his Son, Jesus Christ. Thou hast as good warrant to believe the promises, and to receive Christ, as to love thy neighbour, or to abstain from theft, murder, etc.  
Darest thou kill, commit adultery, or steal? No. And why so? Because these are breaches of God's Commandment. And dost thou not also break God's Commandment when thou doubtest of his goodness, when thou believest not?  
God commands thee to receive Christ for thy salvation; therefore, if thou hang back through doubting, if thou question God's truth, thou committest a greater sin than if thou didst break the whole moral law; therefore stand not on rhine own terms with God. The Lord knew how base & unworthy the best of us were when he tendered his Christ unto us. The Gospel was to be preached unto every creature, and Christ tendered unto every sinner, for of what kind soever our sins have been, the blood of Jesus Christ cleanseth us from all sin, 1 Jo. 1.7 If thou wilt accept of Christ he will aceept of thee; thou hast his word and promise Come unto me all ye that are weary and laden, and I will ease you. Mat. 11.28. Christ requires no more of thee but to come unto him, no more but thy hearts consent to receive him before any other, If thou canst but come, and desire, and take Christ to be thine, it is enough for thy happiness and salvation. If thou hast but so much humiliation, as may cause thee to abhor thyself, and to disclaim thine own worth as dung and dog's meat, if thou hast but so much sorrow and heart breaking as may divorce thee from thy sins and make thee willing to accept of Christ, thou art a happy person. How darest thou then stand a loof, upon terms of thine own unworthiness? Is it any other then ingrateful rudeness to prescribe the Lord upon what terms we shall have his wine and milk, when as he bids us come and take it for nothing? If any master should call one of his servants unto him, and he should draw back and go away, saying I am not fine enough to come before thee, would this frivolous excuse be sufficient to bear him out in his unmanner like disobedience? So when the Lord calls thee to partake of his mercy, if thou hangest back, because thou art not good enough as thou supposest; what dost thou else but slight, yea scorn the free grace, and undeserved kindness of the Lord. Therefore be persuaded to make choice of Christ to be thine; which if thou dost, I dare assure thee thou art a justified person, although thou dost not by and by feel the sweet influence of his grace nor the presence of his spirit, persuading thy heart that heaven and salvation are questionless thine.  
Object. But some will say, I have fall'n off from Christ I have broken that vow and covenant made betwixt us, I have not walked so closely with the Lord as is required of me and as I have promised, I have abused his love and favour, and turned his Grace into wantonness; nay, which is worse, my heart hath not melted nor dissolved into tears upon the view of my failings, which makes me fear that the Lord in displeasure hath cast me off, and is departed from me.  
Answ. If he be so, it will be but for a moment to humble thee & to see how thou wilt take his absence; but whereas thou sayest thou hast broken covenant, and therefore thinkest that the Lord hath cast thee off; know, that not any of thy failings can nulifie God's covenant which he hath made, because it is an everlasting covenant Jer. 32.40. The best of God's children do daily fail in one part of the covenant or other: yet if there be not a revolting, a turning back, a falling away from God, a betaking of thyself unto an other husband, another love, thou art no breaker of the covenant: though there be failings. All this is come upon us, yet do we not forget thee, neither deal we falsely concerning thy covenant Psal. 44.17. As the Lords love towards us did not begin in us, so doth it not so much depend upon us, but upon the mercy goodness and truth of him, with whom there is no variableness, neither shadow of turning Jam. 1.17. For I am the Lord, I change not, and ye sons of Jaakob are not consumed. Mat. 3.6. If God's grace and mercy should depend upon our deservings, the Devil would always pick some hole or other in our coat, we should never have inward rest nor assurance, either of God's love, or of our own salvation: For, Satan is subtle and deceitful, and he will not fail to tell us that we have broken covenant, and therefore God hath cashiered us and cast us off; therefore whensoever Satan comes to parley with thee, it must be thy wisdom, and it will be thy safety not to hold him chat, but to break off reasoning and dispute with him.  
Object. But Satan dogs, and follows me with restless assaults, he daily casts his fiery darts at me, he is daily battering my faith.  
Answ. Then go to Heaven for help: encounter him in the name of Christ, as David set upon Golia in the name of the Lord, have recourse unto the promises, which being well, and wisely managed by faith, will be able to foil the Devil, and send him packing from thee. A greater and a surer sign of victory we cannot have then this, viz. To renounce our own confidence, not to stand upon our own bottom, but to cast ourselves upon the Lord; and so we shall be strong, in the power of his might. Ephesians, 6.10. Therefore give no way to Satan, howsoever for the present he may bang thee, and cause thee to balk, yet be steadfast in the faith, and thou shalt be able to resist him, because the Lord taketh thy part; For the exceeding greatness of his power is toward us which believe. Eph. 1.19. Assure thyself, Satan shall be foiled, if the power of God doth underprop thee: which power, if thou wilt call for, and beleeven thou art sure to partake of: and then, if thou chance to be foiled, thou standest as one undefiled in God's account. In the old Law, if any woman's chastity was assaulted by any varlet, if she cried out for help, she was blameless. Deutr. 22.27. Even so when satanical tentations do assault us, if we (in the assault) cry unto the Lord for help, the Lord will not require the tentation at our hands, but of Satan, whose work it was. The ravished woman was chaste in God's account, because her heart and mind was so, though her body was defiled: So if Satan draw not consent from us, his tentations may prevail with us, but shall not be laid unto our charge. Therefore sly to God for help, cry unto him, and he will either weaken Satan, and strengthen thee, or else not lay the tentation to thy charge. And take heed that thou be'st not over much disquieted, or unsettled by any of Satan's tentations, for this may give Satan some advantage, if he sees thee to be dejected, he will be the more insolent, and double his forces against thee. Therefore be strong in the faith, fear not, be not disheartened, the Lord will be thy defence, and under the shadow of his wings shalt thou have shelter. Think never the worse, but the better of thyself, because Satan assaults thee; it is a sign thou goest not the way that he would have thee. When any man drives his cattle to pasture, if they go the way that he would have them, he is well pleased with them, but if they hap to straggle out of the way, he throws a stone at one, and his staff at another: even so, when we go the way Satan would have us, he lets us alone, as implied by those words of our Saviour, Luk. 11.21. When a strong man armed keepeth his palace, the things that he possesseth are in peace: but if we disquiet him, he will not fail to disquiet us, so far as he may or can; for satan can not tempt thee longer than the Lord will permit him; and he that suffers Satan to tempt thee, will not suffer thee to be tempted by him, above that which thou shalt be able to bear, but will even give issue with the tentation. 1. Cor. 10.13.  
But I am feeble, and weak, and am not able to hold out against such fiery darts, such furious oppositions as I am assaulted withal.  
Answ. But if thou wilt trust in the Lord, he will not fail thee, nor forsake thee.  
Object. But I feel my heart to faint, and my strength to fail.  
Answ. He giveth strength to him that sainteth, and to him that hath no strength, he increaseth power. Isa. 40.29.  
Object. I had a little strength, but it is gone and vanished, my faith begins now to flag, and therefore I fear I shall not hold out long.  
Answ. But they that wait upon the Lord shall renew their strength, they shall run, and not be weary, they shall walk, and not faint. Isa. 40.31. If thou hadst strength of thine own▪ it were not to be trusted unto: and though thine be gone, the Lord remains, his arm is not shortened, his power is not lessened. Therefore cheer up thy drooping, and fainting heart, let the tentation be never so smart, or tart, yet it is no other than that, out of which God intends to fetch some glory, and thou in the end shalt receive some good. And know it for truth, that the more restlessly Satan doth follow thee with variety of tentations, the more sweetly, and securely thou mayst repose thy perplexed soul upon this comfortable persuasion, and assurance that thou art the Lords.  
Object. But I feel much lumpishness, and dead-heartedness in the best duties I perform; my prayers have little or no life in them, my mind is full of wanderings, and idle vagaries, as soon as I have begun to seek the Lord: whereupon I am oft times at a stand, not knowing whether I were best proceed, or recede, and leave off. And which doth most of all perplex me, Satan spares not to cast in oft times Atheistical, and blasphemous thoughts, which makes me to fear, that when I have ended my prayer, God may justly begin my punishment, seeing I have more offended him (I fear) in my prayers, than I should have done with my silence.  
Answ. But dost thou admit of any of these evil thoughts, are they not such as make thy heart to ache, and thy soul to bleed within thee? Dost thou not ever tremble at the thought of them? Then fear not; they shall not be laid to thy charge. Assure thyself those sighs, and groans which proceed from thy perplexed soul, shall find so much grace, and favour with God, as they shall be able to prevail with him for that blessing thou hast begged, and stand'st in need of. And although thou canst not pray as thou wouldst, yet sigh, and groan as thou shouldst, and he which knows the secrets of all hearts, will be able to understand the meaning of thy sighs, and groans of the spirit within thee, which doth plead and speak to God for thee.  
Object. But I fear, the Lord doth abominate my sacrifice and service, as loathsome; he may cast it as dung in my face, and lay some judgement upon me for offering up such a strange sacrifice unto him.  
Answ. If God hath given thee a heart to mourn for sin, he hath made thee able to offer him such a sacrifice, as he is well pleased with; and therefore he can not but accept of thy person, whatsoever thy failings have been. Thy grieved soul, and sorrowful spirit is a sacrifice which casts a sweet savour in the Lords nostrils, Psalm. 51.17. And would God accept of thy sacrifice, if he had rejected thee? No, no: assure thyself that God hath accepted of thy person, if he accepts of thy sacrifice. The Lord had 〈…〉, and to his offering. G●●e. 4.4. The melting of thy soul, and the kindly mourning over him whom thou hast pierced with thy sin, is a most infallible evidence of God's love towards thee, and of the saving presence of his holy Spirit, abiding in thee. Therefore let thy spirit rejoice, in that thou art able to mourn for sin. Those tears which proceed from a grieved soul, and wounded spirit, may be compared unto April showers, which bring on May-flowers; although these showers wet where they fall; Yet (through the heat of the Sun working with them) they produce a great deal of sweetness in those plants, and herbs which they fall upon.  
There is abundance of joy in all godly sorrow.  
As the harvest is potentially in the seed: so the harvest of true and sound joy grows out of this seed of sorrow, Psalm. 126.5. They that sow in tears, shall reap in joy. Why is thy soul then so troubled within thee? why art thou still so sad, so heavy, and dejected?  
Object. Howsoever I grieve, and mourn, yet I can not believe that there is any truth of grace in me, in that I am not so fruitful, and profitable in my place and calling, as I should, and fain would be: I am a barren fruitless tree, one that cumbers the earth, fit for nothing but the fire.  
Answ. But is it not with thee, as it fareth with some covetous earthly gripple-minded persons, which spend their time in scraping, and raking together these outward things, pinch their bodies, and are ever and anon whining, and complaining that they have nothing, when as their chests are full of good linen, their houses stored, and stuffed full of utensils, and their purse full of money; but being blinded with the love of the world, think they have nothing, because they have not so much as their covetous eye would look over? and therefore do neither thankfully acknowledge what they have received, nor profitably improve any thing they do enjoy, either to God's glory, their own comfort, or others good. Even so many afflicted souls being overladen with anguish of mind, and deluded by Satan, oft times complain of the want of grace in the midst of plenty, not seeing, as the saying is, wood for trees, and thus do belly both God, and themselves. And it is just with the Lord sometimes to hold his children down with fears, and doubtings, because they have not been sufficiently thankful to God for that rich grace they have received from him. Our unthankfulness is not only as a great fog, and mist, which doth exceedingly obscure, and darken the grace of God in his children; but is also as a worm or canker which eats into the sap, and heart of grace, so as it thrives not, nor fructifies as otherwise it would do.  
But such as are planted in the house of the Lord, shall flourish in the courts of our God. Psalm. 92.13. Doth not the Prophet Jeremiah also tell us, that those that trust in the Lord, and whose hope the Lord is, shall be as a tree planted by the water, which spreadeth out her roots, shall not care for the year of drought, neither shall cease from yielding fruit. Jere. 17.8.  
Answ. And is not this good fruit, to bemoan thy barrenness? Admit that for the present, thou dost not increase thy spiritual stock, as thou desirest; thou dost not perceive grace to thrive, and grow in thee, as thou dost behold it in others; must it needs follow that thou are therefore utterly destitute, and void of grace? A man whiles he is asleep, makes no use of many good things he hath: a hand benumbed with cold, feels not that which it holds fast. It may so fall out that grace may be something chilled in thee, doth it therefore follow, that it is quite killed in thee? Thou must learn to put a difference betwixt no grace, and grace some way enfeebled for the present. It fares with grace in the hearts of many of God's children, as it doth with the Moon, sometimes in the full, and sometimes in the wain, or as with the Sea, which sometimes flows, and sometimes ebbs: even so through Satan's malice, and our own frailty, grace may seem sometime to ebb in us, and then no wonder, if the heart be deadened, and out inward peace disturbed through fears and doubtings. Assure thyself, this off and on, this up and down, this heat and cold, ariseth from those principles of grace, and corruption abiding in all the Lords people. Corruption sometimes prevails, and this roils, and troubles these living waters within us, and makes them thick, and muddy, so as little good appears in us; but anon, when the wind of the spirit blows again, with its holy blast it cleanseth, and refineth these troubled waters, whose clearness may again be seen, and whose goodness may be tasted.  
Object. But my case is worse than ordinary: for I have returned with the dog, to lick up my old vomit; after repenting, and cleansing, yea, covenanting with God for ever to renounce, and abandon my former sins, I have with the swine wallowed in the old mire of filthiness, and therefore I cannot think that ever grace was in truth begun in me.  
Answ. If it be so, thy case is the more lamentable, and fearful but yet it is not desperate. For diverse of the Lords people, many worthy ones have relapsed, have fallen back unto old sins, and yet by the goodness and mercy of God, have recovered themselves again, and gained the love, and favour of God. Did not Abraham sin the matter of Sarah his wife? hazarding her chastity by a poor plot, yea a sinful policy, exposing his wife to adultery for his own outward peace and safety? Who can say that Abraham's heart (at the first) smote him not for this evil? Yet it is evident, that he fell into the same sin again. He that peruseth the book of the Judges, shall find Israel fallen into idolatry, and upon correction, humbled and penitent; and yet afterwards again, and again fallen into the same wickedness they had formerly repent of. Was not Ionas (think you) thorrowly humbled for his sin of stubbornness, and disobedience, when he felt the smart of it, in the Whale's belly? yet for all this, when he saw the Lord so merciful as to spare Niniveh upon her humiliation and repentance, how angry was he with God, justifying his former sin; which in effect, and before God, was all one to have committed the same sin again? yet the Lord forgave these, and received them again to mercy. Doth not the Lord enjoin us to forgive our brother offending us daily, even unto Seventy times seven times, if he repent? Matth. 18.22. And will the Lord enjoin us that act of mercy, and compassion wherein himself will not be exemplar unto us? Is there any drop of pity, or kindness in us, which comes not out of that bottomless sea of love, and mercy in the Lord? if we must forgive our brother so many times in the day, no doubt but the Lord (in whom is the fullness of goodness and compassion) will receive humbled sinners, as often as they return unto him.  
There is no sin, but blasphemy against the holy Ghost, which upon repentance shall not be pardoned. If residnation, and relapsing into the same sin may be repent of, questionless it may, it shall be pardoned at God's hand. And whereas some may think that true grace will preserve any from falling into the same sin again, whereof he hath formerly repent, it is a fond error: for if the Lord leave any unto themselves, they will be as ready, nay more ready, to fall into the old sin, then into a new; the disposition, and natural temper being more inclinable to that evil than any other; and Satan knowing which way the poor sinner hath been most foiled, will that way most strongly again assault him. It is therefore a binding of the Lords hands, a confining, and limiting of his boundless mercy, and compassion, yea, an undervalewing of the all-sufficiency of Christ, his merit and passion, to say that relapsing into former sins is a thing unpardonable; or that a person so offending was never in the state of grace, or can be a true member of the Lord Christ. The covenant of grace excludes none, but impenitent and unbelieving persons. Truth it is, that the burnt child dreads the fire; and it is not an ordinary thing for the child of God, in the state of grace, to fall back again to his old bias; but that it is not possible for him (it God leave him) so to fall, or that true grace will not admit of any such falls, is more than can be warranted, or proved by the Word of God. I speak not this (God knows) to countenance, or bolster any in their sin; but partly to magnify the boundless and unlimited patience, and mercy of our good God, and partly to underlay and comfort that poor afflicted soul, & wounded conscience, who through his own pride, self confidence, or security, and Satan's policy, hath been again entangled in that snare, out of which, by former repentance, he hath been delivered. This is the children's bread, it belongs not unto dogs. Impudent, and impenitent sinners can claim no interest in this comfort: it is balm to heal only wounded consciences; whom I would not have to be so strongly deluded by satan, as to be beat off from repentance, and the throne of grace, or to think that they never had any true grace, or that their former repentance was ever sound, because old sores are again broke out in them, they have relapsed into old sins. The work of grace doth not wholly take away all sin, nor free us from it, but only weakens it, and works the heart to a hatred and detestation of it. And know, that if thy sin, when thou wert God's enemy, could not prevent his love, much less shall it now thou art reconciled.  
Object. But by my relapsing, I have made the Lord such a graceless requital of his former love and kindness, as I know not how to look him in the face again: yea, I begin to fear I shall never again recover that which I have so wretchedly lost.  
Answ. I pity thee. Doth thy heart faint? hath thy faith lost its former feeling, or working in thee? dost thou now behold Gods angry countenance bend against thee? hath the Lord (as thou concievest) set thee up as a spectacle for men and Angels to wonder at? throw thyself prosttate at God's feet, let not thy soul leave cleaving to the dust, never leave knocking at the door of his goodness, and compassion, entreat him to look upon thee a poor confounded wretch, beseech him to behold thee in the face of Christ; tell him here lies a miserable caitiff a forlorn creature, a wounded and forsaken sinner, one that resolves to lie, and dye at his feet, one that will set down at the threshold of his tender mercies, and never depart without some alms, some crumbs of mercy to revive, and refresh thy languishing soul withal; and (my life for thine) in due time the Lord will satiate thy heart with comfortable tidings (from Heaven) of his reconciliation and of the pardon, and forgiveness of all thy sins.  
Object. There were some hope, if I had not gone on so long in my sin, as I have done: there was a time (I am persuaded) when I was capable of mercy, but that time (I fear) is gone and passed, God's mercy is out of date with me, and therefore I am undone for ever.  
Answ. No, no, the Lord waits that he may have mercy upon thee and therefore will he be exalted, that he may have compassion upon you Isa. 30.18. The Lord hath proclaimed himself to be abundant in goodness, reserving mercy for thousands, Exod. 34.6, 7. He hath mercy in store for thee as well as for others, if thou canst truly repent thee of thy former wickedness. The Lord forgiveth iniquity, transgression and sin, Ez. 34.7. It would highly derogate from the Lords power, from his all-sufficiency, and boundless goodness and mercy it he should not forgive capital and foul sins, as well as petty and small sins.  
Consider what the Lord hath promised, Ezek. 18.21, 22. None of all his transgressions shall be mentioned. And again verse 23. Hath the Lord any desire thou shouldest perish, or shalt thou not live if thou return from thine own ways? It is not any sin, but the love of sin and the going on in sin, that separates betwixt God, and a poor sinner. Now then cheer up thy drooping spirits, stand it out no longer against the Lord, and his goodness: lay down, not only thy weapons of disobedience, but also all carnal reasonings: captivate thy will unto God's will, and then whatsoever thy sins have been, whatsoever thy tentations, distractions, fears, or doubtings be, if thou wilt believe, the Lord will graciously accept of thee for his son's sake. The Lord stands not upon thy sins, nor thy unworthiness (as I have formerly said) he bids thee believe: therefore though thou be'st unworthy of God's favour, and mercy, yea believe because God commands thee, and he is worthy to be obeyed. By believing, Christ and his righteousness become thine: and having Christ, neither sin, nor the law shall be able to hurt thee, for faith reprives us from the law, and puts us under grace. Therefore believe, else never look to have any sound joy, or true peace to thy soul, the heart is filled with joy, and peace in believing. Rom. 15.13▪ Where there is doubting of God's love, or our own salvation, there can be neither joy, nor peace, but anxiety, trouble, vexation, and grief. Faith pacifies and quiets all. For being justified by faith we have peace towards God, through our Lord Jesus Christ, and rejoice under the bope of the glory of God, neither do we so only but also we rejoice in tribulations. Rom. 5.1, 2, 3. True faith though never so little is able to keep thy soul from sinking under any affliction, be it never so great, or grievous; When Peter was strong in faith he could cast himself into the Sea, but his heart and faith failing, he began to sink: little and weak faith will be able to keep us from drowning, but not from beginning to sink. When Peter's faith was weakest, Christ was nearest at hand to help him, Christ, who never did, nor will reject the weakest believer, put forth his hand, and saved Peter, but yet withal reproved him for doubting. O thou of little faith wherefore didst thou doubt. Mat. 14.31. Doubt not therefore but believe: And be persuaded that if the Lord intended not to show mercy unto thee; he would never have given thee an eye to see thy sins, a heart to grieve, and mourn for them, or a tongue to desire the pardon and forgiveness of them. Therefore assure thyself, that a grieved spirit, a sorrowful heart, a wounded conscience is no sure argument of a forlorn condition, or of the want of the love of God.  
Use 2 
Be persuaded of Gods Love.  Again, is it so? is this the best way for us, to be patient and cheerful in affliction, to be persuaded of God's love? Labour we then to get our hearts settled in this persuasion and thou shalt find the anguish of thy affliction much allayed, thou shalt feel the smart of it much abated. Holy Job was brought to a low, and pitiful condition, when he desired to he let alone whiles he might swallow his spittle. Job 7.19. Yet even then Job wondered at the goodness and favour of God that he would think him worthy the melting and trying. What is man that thou dost magnify him, and that thou settest thine heart upon him? And dost visit him every morning, and triest him every moment. Job 7.17, 18.  
Being then undoubtedly persuaded, that when God comes near thee with affliction, he is near thee in affection, that when he corrects thee, he loves thee, for until the heart of man be thoroughly persuaded hereof, he shall never take comfort in, nor pick any good out of his affliction. Imagine with me a man who hath every day his full feed of the best and what outward comfort he will call for; what true content can he take in these things when he knows that he is under the displeasure of his Prince, and so in danger every day of being cast into prison? whereas if (through the rage and malice of some of his enemies) he were cast into prison, if he were persuaded of the King's love, he would rest contented, knowing and believing that the King will honour him for his reproach, and ere it be long set him free again. Even so it is with every one that is persuaded of God's love in his affliction.  
Therefore as at all times, so especially in the time of affliction, God's children should live by faith. Affliction is like to do us little good, if it be not tempered with faith. As that meat which we take into our stomach concocteth not if the native heat be defective and wanting; even so that affliction which is administered unto us will profit us little if faith be wanting unto us. Faith stilleth the heart even in our sorest, and greatest afflictions, persuading us of God's love in correcting us, and that the Lord intendeth our great good by this affliction which lieth upon us, the love and care which parents have of their children's good and welfare, doth not wholly consist in providing of meat, drink and apparel for them, but partly in correcting of them for their good, and partly in providing of physic for them when they are any way distempered. Even so almighty God our merciful and loving father, doth no less love us when he corrects & afflicts us, which (as you have heard) is the physicking of our souls then when he provideth outward necessaries for us; and this faith doth persuade the heart of. For faith judgeth not of things by sense or outward appearance, but as the truth is in Jesus Christ, justifying the Lord in all his ways, always magnifying the wise and holy proceedings of our good God, as the only best, and most profitable for us. It is only the apprehension of some loss, the fear of some evil, or the sense of God's wrath, and displeasure in our affliction, which makes the heart so sad, and the spirits so lumpish in the time of affliction: then set thy faith on work, and it will blow over all these clouds, it will answer all carnal doubts and reasonings and so settle the heart in a constant persuasion of God's love, that we shall rejoice, and be thankful for our afflictions, because we know and believe that God in afflicting of us, loves us. And to put the matter out of all doubting, I will lay down a few (but sure and certain) evidences of God's love in correcting of us  
Dost thou desire to know whether God in afflicting of thee loveth thee? 
Tokens of Gods afflicting of us in love.  whether his stripes be the blows of an enemy, or the chastisement of a loving father? thou mayest know it by these tokens.  
First, when God gives thee a heart to be contented; and a mind to be willing to bear whatsoever he shall lay upon thee, and to want whatsoever thou seest the Lord is not willing thou shouldst enjoy. He that doth not rest content with the love and favour of God in the want of outward, yea the best of outward things, doth not rightly prise the love of God; in that the want of other things doth more affect him and take up his mind, than the consideration of God's love, and he more discontented in the missing of the one, then contented with the possession of the other. He that cannot be content to part with any earthly benefit when God shall call for it, it is to be feared, that man never felt the sweetness of God's love in the assurance of the pardon and forgiveness of his sins. Skin for skin, and all that ever a man hath will he give for his life, Job. 2.4. Then much more will he part with all that he hath, so be it he may have his part in God's love, for thy loving kindness is better than life, Psal. 63.3. for what is life but death, if it be not upheld by the love of God? Art thou then heartily content with the Lords handling of thee? Dost thou with all cheerfulness take up thy cross and bear thine affliction? Canst thou truly say, Behold here am I, let him do to me, as seemeth good in his eyes. 2. Sam. 15.26. I dare be bold to say, thou art an happy man, God in afflicting thee, loveth thee.  
Secondly, if God loves thee, he will fetch thee nearer unto him by thy affliction. See what the Church professed, Esay. 26.8, 9 Also we, O Lord, have waited for thee in the way of thy judgements, the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night, and with my spirit within me will I seek thee in the morning. By which words it appears that God's people, those that are beloved of him, are so far from being driven from God by affliction, that they are brought thereby nearer unto him. Afflictions are so far from extinguishing grace in God's people, that they increase it rather; as water cast upon the smith's fire doth not put it out, but increaseth the flame thereof. Afflictions drive us unto the Lord in prayer, Esay, 26.16. In trouble have they visited thee, they poured out a prayer when thy chastning was upon them. Affliction will send us to the Sanctuary, and make us more diligent in hearing the Word, more conscionable in the practice of good duties. So that as judgements lighting upon the wicked do come from God's avenging wrath and justice, and so are as pikes and clubs, to beat them further off from God, even so those afflictions which befall his people, proceeding from his love, are as cords to draw them nearer unto him.  
Thirdly, thou mayest assure thyself of God's love in afflicting of thee, if thine afflictions do raise up godly sorrow in thy heart, causing thee to grieve, and be disquieted that thou shouldest by thy wickedness thus provoke the Lord, and put him as it were out of his course, forcing him to do that which he goeth unwillingly about, for He doth not punish willingly, nor afflict the children of men, Lam. 3.33. This was that which did break the heart of David, to consider how he had offended the Lord, who had been so gracious, and bountiful unto him. Against thee, against thee only have I sinned, and done evil in thy sight, that thou mayest be just when thou speakest, and pure when thou judgest, Psalm, 51.4.  
A good heart grieves more that by his sins he hath grieved God, 
Note.  then that God hath grieved him by some affliction. And therefore had rather the Lord would take away his sin then his affliction. And therefore when the Lord had so severely threatened David, by the mouth of his Prophet Nathan, David cries not out through fear of God's judgements) as some would have done upon so hard tidings, Alas, I am undone, how shall I ever be able to hold up my head, if God's judgements come so thick upon me, etc. No, no, the sword which pierced David's heart, was his sin against God, and therefore he prays, Wash me throughly from mine iniquity, and cleanse me from my sin, Psal. 51.2. He that in the time of affliction can find his sin the greatest cause of his humiliation, may assure himself of a sanctified use of his affliction, and of God's love in so dealing with him. We shall find little fruit, and less comfort to grow out of our grief, sorrow, and humiliation, if it be for outward things, and not for sin. Grieve we never so much, never so long for our outward afflictions and crosses, our griefs can neither abate them, nor remove them: whereas godly sorrow, sorrow for sin, if it doth not batter our cross, it weakens it, and in the mean time, procureth much ease to the mind, and peace to the conscience.  
Assure thyself, that sorrow is no where so well bestowed, as upon sin: Godly sorrow is the salve appointed to heal, and cure sin; now to apply this salve to a wrong sore (to affliction) is lost labour. Learn therefore to turn thy sorrow against thy sin, and then thou wilt say as David speaks, Psalm. 119.75. I know O Lord, that thy judgements are right, and that thou hast afflicted me justly, as the old translation hath it. And so saying, thou mayst boldly proceed with David, and pray, Let thy mercy comfort me according to thy promise unto thy servant, Let thy tender mercies come unto me that I may live, vers. 76.77. Therefore whensoever the Lord entereth into judgement with thee, fall thou to judging of thyself. Accuse thyself, that God may be justified. And let thine own heart speak unto thee in the words of the Prophet, Hast thou not procured this unto thyself, because thou hast forsaken the Lord thy God? Jere. 2.17. This is a good sign that God will do thee good by thine affliction, which he would not, if he did not love thee.  
Fourthly, and lastly, thou mayest be assured that God afflicteth thee in love, if he gives thee a heart to be thankful to him for thine affliction. Canst thou bless God, taking from thee as well as giving unto thee? I dare then confidently avouch that thine afflictions are sanctified unto thee, and that in love he hath afflicted thee. Thus did Job, The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord. Job 1.21. For prosperity, and good things many wicked men will (in their manner) be thankful to God; but for adversity, and such things as are in appearance evil, to be thankful, this is the property only of good men. We can easily be brought to praise the Lord when he pleaseth us, but when he crosseth us, when he cuts us short, and keeps us to hard meat, then to bless and praise his name, this is clean against our nature; it is only the work of grace in us, for grace will make those things easy which are very hard and difficult unto nature. And therefore there cannot be a better evidence of a gracious and sanctified heart, then to praise and glorify God for afflictions. For in so doing, a man doth justify the Lord in his dealing; yea by our thankfulness for afflictions, we magnify the glorious attributes of God, we acknowledge his justice, Psal. 119.75. I know, O Lord, that thy judgements are right, and that thou hast afflicted me justly. We acknowledge his truth, Psalm. 19.9. The judgements of the Lord are true, and righteous altogether. We acknowledge his mercy, Psalm. 25.10. All the paths of the Lord, are mercy and truth. Therefore most true it is, that whosoever in affliction, offereth praise, doth glorify God, Psalm. 5.23. Men may be thankful for peace, plenty, seasonable times, deliverances, and the like, in self-love: but for troubles, and afflictions, crosses, and losses to be thankful, this manifesteth our love to God, which none can show until he be beloved of God.  
Thankfulness in affliction is a notable soul of faith, for faith will tell as, that nothing can befall us, which shall either lessen God's love, or increase our hurt; yea faith persuades us that God in afflicting of us, loveth us, though the affliction be unto death, and hence it comes, that we are thankful for afflictions, and patient in the bearing of them.  
Now lay all these together. Art thou willing to kiss that rod wherewith thou art beaten? Canst thou cheerfully say, as it is, Mic. 7.9. I will hear the wrath of the Lord, because I have sinned against him? Art thou taken off from thine old courses, thine old consorts, thine old comforts, and brought nearer unto God? Is thy heart dissolved into tears of contrition for thy sins and transgressions?  
Dost thou cordially, unfeignedly bless God that ever he took thee to do, that ever he laid his hand upon thee? then is it as evident as the Sun at noon day, that God in afflicting of thee, loves thee; because he hath taught thee to make so good and holy use of thy affliction. For afflictions of themselves, and in their own nature, are fruits of the curse, and such as (being unsanctified) will make us storm and rage, and beat us further off from God; but when we feel, and find them to work contrary to themselves, their nature altered, and changed, this is a most evident and infallible sign of God's love and mercy, extracting Treacle out of this rank poison, and good out of this evil. Thou mayst hold it as a certain truth, that God in afflicting of thee loveth thee.  
Now I come to the latter part of the verse, the drift and end of Gods afflicting us; in these words, Be zealous therefore, and amend. I purpose not to make any discourse upon Zeal, or Repentance, for than I should go out or my intended course, which tendeth wholly to the setting forth of the necessity, and utility of Afflictions. The Lord having said, As many as I love, I rebuke, and chasten, addeth by way of exhortation, these words, Be zealous therefore, and amend, from which words we may gather this conclusion.  

Doct. 4. The chief end of Gods afflicting us, is the bettering of us.  The chief, and special end of Gods afflicting us, is the bettering and amending of us. The Lord knows that grace is better for us then great possessions, and a healthful soul is more to be desired then a strong and lusty body, and therefore for the good of the soul doth many ways afflict the body. That ground from which we expect and desire good, we dig, or plough, and harrow; but that ground which we regard not, we meddle not with it, we take no pains about it, but let it lie waste. Even so dealeth the Lord with man. He lets the wicked alone, he looks for no good from them: but he ploweth over his children, and harroweth them with affliction, that so they may be fruitful; that in their lives they may bring forth a rich and plentiful crop of grace, and godliness. Why do we beat our walnut trees? Why do we prune, and cut our vines, is it not to make them more fruitful? So deals the Lord with his children, he breaks, and cuts off many superfluous evils with the pruning knife of Affliction, that so they may grow more fruitful in well doing. The end of Gods correcting of us, is not (as some may think) to avenge himself upon us, for those evils which we have committed against him; nor yet to please himself in our smart, as if he took delight in our punishment and sorrow: but it is for the bettering of us.  
Moses tells the Israelites, that the Lord was their guide in the great and terrible wilderness, to humble them, and to prove them, that he might do them good at their latter end. Deut. 8.16. He chasteneth us for our profit, that we might be partakers of his holiness. Heb. 12.10. He woundeth us, that he may heal us. A leg that is crooked, and groweth awry, must be broken before it can be made right and straight. If the Lord should not break those crooked and perverse wills of ours, they would never be rectified. The Lord useth to beat out one evil with another, the evil of sin, with the evil of punishment. There is a great deal of folly in the hearts of his wisest children; they are slow of heart to believe, and practise that which will make for their good; this folly, the Lord (in wisdom) drives away from them by the rod of correction. By this shall the iniquity of Jacob be purged, and this is all the fruit, the taking away of his sin. Esa. 27.9.  
Naturally we sport with sin, and make it a pastime to do evil. Prov. 10.23. Many drink iniquity like water. Job, 15.16. Wickedness is sweet in our mouths, and we are loath to part with it until the Lord (in love) doth administer unto us some affliction or other, which (like unto Stibium) shall make us to vomit up these sweet morsels, and make us out of love with our former evil ways and courses, as things, not only unpleasing, and distasteful unto the Lord, but such as are noxious, and hurtful unto us.  
Therefore for the preventing of that evil which sin may bring upon us, and for the bestowing upon us that good which the love and practise of sin would hinder us of, the Lord doth afflict and chastise us. How did his people Israel go a whoring from him? they were set upon gadding, yea madding after sin; and therefore the Lord was constrained to fetch them back again by his judgements. We are as ready to wander out of the way, as sheep going astray, so that the Lord must send some affliction or other after us to call us back again, as David, Psal. 119.67. Before I was afflicted I went astray. The prodigal in the Gospel turns his back upon his father, and takes his journey into a far country, where he consumed and wasted his goods with riotous living: but having spent all, and being pinched with penury, he could then mind home, and return again unto his father with grief, and shame; which had not affliction been (no doubt) he would never have done. The like may be said of many more, who (for aught we know to the contrary) had perished if they had not been afflicted. So that few or none of God's children but can say, It had been wrong with them, if they had not been afflicted, for by afflictions they have been much bettered.  
Reason. 
By affliction we come to know ourselves.  And that first of all, because by affliction they have been brought to know themselves, and to see and acknowledge the damnable estate whereinto they were by sin plunged. Hence is it said, That the prodigal (of whom I spoke even now) being brought to that extreme want, that he would fain have filled his belly with the husks that the swine did eat, but no man gave him them, than he came to himself, Luk. 15, 16, 17. Being before as it were out of his right wits, that is, ignorant of that miserable and wicked condition, into which (through sin) he had brought himself. How many of God's people have forgotten the Lord, and themselves, until such time as the Lord hath remembered them with some affliction? 
Note.  we never come to a thorough understanding and knowledge of our own hearts, until affliction hath gauged, and sounded them. In prosperity we can carry ourselves moderately, and cheerfully towards God and man; for the corruption that is within us lieth still, and is not stirred, and therefore not seen, or discerned; as the stinking smell, and savour of some dunghill, or bumby is kept in, and not smelled, until it be stirred; but if once you meddle with it, than it casts up those stinking vapours that are in it: even so, let God lay affliction upon us, than that corruption which before lay hid, is now manifested. We never come to make experience (as was said before) of our impatience, testiness, rebellion, infidelity, love of the world, and the like, until affliction come unto us. We are so blinded with self-conceit and privy pride, that when we hear of, or see others distempered with affliction, we can be ready to condemn them, and (in our own breasts) justify ourselves, and think that we would bear out the affliction more manfully than so, if the same, or the like should befall us. Whereupon the Lord to humble us, and take us down, sendeth us some affliction or other, that so we may think no better of ourselves then there is just cause; for when affliction comes, we can doubt of God's promise, we can question his Providence, we can murmurre and repine, or at the least, hang down the head in a discontented, and sullen manner, as if we had neither faith, nor hope, nor any dram of grace in us.  
Reason 2 
By affliction we come to judge aright of sin.  Secondly, by affliction we come to judge aright of sin, as well as of ourselves. It is that which will make sin as heinous, and odious in our own view, as it is in its own nature. Did not the God of this world cast a mist before our eyes, or else show us our sins in false glasses, we would be so far from pleasing ourselves with any sin, that upon the committing of it, we would cry out with the leper in the law, I am unclean, I am unclean. Leu. 13.45. We would abhor ourselves in dust and ashes, if we saw how loathsome sin hath made us in God's eye; and this we seldom see, but when affliction opens our eyes. Indeed afflictions of themselves can not do this; it is the Word of God which enlightens us, and brings us to the knowledge of our estates. But we seldom find instructions to enter home, until afflictions have sharpened them. Those that live in prosperity, ease and fullness, are ready to pass by rebukes, and to slight reproof as unseasonable, and as that which belongs not unto them, but when the chastisements of God have seized upon them, awakened their consciences, and mollified and humbled their hearts, than rebukes have a keener edge, and pierce more deeply. Instructions are the light that guides us in the way, but corrections joined with them, do make our eyesight more clear, and cause us more heedfully to follow the directions of the Word. Affliction makes us to heed that which before we regarded not. As our ears are opened by correction, which were formerly sealed, Job 33.16. so also our eyes are enlightened, which were formerly darkened. After the Lord had smitten down Paul to the ground as he was journeying towards Damascus, it is said; that there sell from his eyes as it had been scales, and suddenly he received sight, and arose, and was baptised, Acts 9.18. until affliction had seized upon Paul, he could never be brought to see the oudiousnesse of his sins. If the Lord should always sit still, and never come forth to judge us for our sins, many would not only flatter themselves in their evil ways, not only justify themselves, but condemn the Lord, in being ready to think that the Lord himself were well enough pleased with them, and their practice. These things thou hast done, and I held my tongue: therefore thou thoughtest that I was like thee, but I will reprove thee, and set them in order before thee. Psal. 50.21. Impunity, and prosperity makes many think, that sin is not so dangerous a thing, nor so foul an evil, as many Preachers would bear them in hand it is, whereupon they take heart, and are emboldened to the committing of sin, and continuing in it, as the Preacher saith, Eccle. 8.11. Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. Whereupon to beat us out of these wicked conceits, the Lord sendeth some affliction or other home unto us, to be an eyesalve to anoint our eyes, that we may see both the nature, and the danger of our sins, how odious and hateful they are unto the Lord: How noxious and hurtful they will one day prove unto us, if by speedy repentance we do not turn away from them, especially from those sins for which chiefly the Lord doth afflict us.  
Naturally we are all children of darkness, so blind and blockish, that many know not (like blindfolded people) who smote them, nor yet wherefore they are smitten. In afflictions (for the most part) we are like blind men, or those that grope up and down in the dark, to feel the door, but cannot find the way out. It is a masterpiece of Satan's policy to delude our understandings and judgements with carnal reasonings, that so when God afflicts us, to bring us unto the sight of our sin, we should either hold on our old course, or else do more wickedly by not seeing, and so not amending that sin for which we are punished, that by sin we might be plunged into punishment, and for want of repentance, our punishment continued, & increased.  
Object. But how may I be certified what sin it is for which I am corrected of the Lord?  
Answ. First of all, look upon thine affliction, and weigh well with thyself the nature, and quality of the same; for oft times the Lord meets with us in our own kind, and pays us home with judgements suitable unto our sins. Adonibezek had cut of the thumbs of the hands, and feet of diverse Kings, and therefore God rewarded him as he had done to others. Judges 1.7. If David will kill Vriah with the sword, the sword shall never depart from his house. 1. Samu. 12.9, 10. Thus we see how the Lord oft times meets with sinners in the same kind wherein they have sinned: what (may we say) is the cause of this sore and baiting famine, which thus rageth amongst us? Surely our great unthankfulness, and our horrible abuse of God's good creatures. Doth the Lord punish thee with losses, or with poverty? Consider whether these outward things did not make thee proud, or else were occasions of imboldening thee to the committing of some sin or other. Are thy children stubborn, and disobedient? Twenty to one, but it is to punish thy disobedient, and undutiful carriage (formerly) towards thy parents. Thus might I instance in diverse particulars, by which it is evident, that the Lord doth oft times proportionate punishments to our sins; so as by our affliction, we may easily guess at what sin the Lord aimeth, and of which he would have us most heartily repent us.  
Secondly, look into the book of God, whither thou canst there find any that have formerly drunk of thy cup, have been exercised, and chastised with the same rod that thou art: if thou dost not find any such example there, ask and inquire of thy friends whether they have known any to be punished as thou art; now if thou find any upon record in God's book, or by report from others canst hear of any that have been in thy condition, then seek and inquire what their sins have been, what manner of persons they have been, and think with thyself thus; surely I am sick of their disease, in that my Physician takes the same course with me, which he did with them; I have committed their sins, in that I partake of their punishment.  
Thirdly, if thou wouldst fain find out that sin for which especially thou art afflicted, consider (when thou art under the rod) what sin lieth heaviest upon thy conscience; very probable it is, that, that sin which now cries loudest in thine ears from the voice of thy conscience, cried loudest in the ears of God for punishment. Too many commit sin with delight, thinking they shall never hear more, or worse of it. But when affliction cometh, the consciencc begins to tell tales, and lay open things done in secret. Dost thou not remember how at such a time, in such a place thou didst commit such a villainy? Dost thou not know how once in such a kind thou didst highly dishonour God? Hast thou forgot how thou didst once wrong thy neighbour in such a thing? Thus (in affliction) the conscience many times brings to mind that sin of ours which we had buried in forgetfulness (as appears by Joseph his brethren) and so should never have repent of it, if the Lord (by affliction) had not made our conscience to discover it unto us.  
Fourthly, if the Lord doth not meet with thy sin in its kind, or if thy conscience, do not reveal unto thee all thy wickedness, or that sin for which thou art punished; then be earnest with the Lord in prayer, that he would be pleased to enlighten thine understanding, and help thee to make a narrow search, and trial of thy ways, or else that he would discover unto thee that or those sins for which his hand doth now lie so heavily upon thee.  
Thus did Job, I will say unto God condemn me not; show me wherefore thou contendest with me. job 10.2. Before Ezekiel could behold the wicked abominations of Israel, the Lord taught him to dig in the wall. Ezek. 8.8, 9 So before we shall be able to discern that sin (or any other of our sins) for which we are afflicted, the Lord by his spirit must demolish that wall of hardness of heart, which hindereth us from seeing our sins; or else he must give us of his eyesalve, wherewith anointing our eyes, those scales of ignorance, and spiritual blindness may fall from our eyes, that so we may the better see our sins. Entreat the Lord to shine into thy dark understanding by the light of his Word; that it may enter thorough, even to the dividing asunder of thy soul, and spirit of thy joints, and marrow, that it may be a discerner of thy thoughts and the intents of thy heart as the Apostle speaks. Heb. 4.12. And be thou well assured of this for thy comfort that he that is truly desirous, and withal scedulous and deligent to find out his special sins, he shall have them in the end discovered and laid open unto him; because (as you have formerly heard) this is one end why the Lord doth correct us, that so we may search and try our ways, and turn again unto the Lord. Lam. 3.40. That we may be brought to a true sight and sense of our sins, and so be throughly humled for them. Affliction serves to ransack the bottom of the heart, to launch our festered consciences, and o let out (by confession) the festered and corrupted matter there engendered, Joseph's brethren never came to see the odiousness of their sin, until affliction enlightened them, and then they could say, We have verily sinned against our brother, in that we saw the anguish of his soul when he besought us and we would not hear him, Gen. 41, 21. Now if once we come to see sin in its proper colours, and to be persuaded of the nature and danger of it, than we are in the broad way to repentance: and this will work our hearts not only to a loathing, but to the leaving, and forsaking of our former evils. For what man, but he that is desperately careless of his own welfare and happiness will dare to put on a garment infected with the Plague? What man that is in his right mind will take a snake into his bosom? Who is so foolhardy as to pull a Lion by the beard, or take a mad Dog by the ear? He that wilfully & wittingly lives in sin, doth a great deal more endanger the safety and good of his soul, than any man by the Plague or any other means doth the welfare of his body. Lighten mine eyes (saith David Psal. 13.3.) that I sleep not in death. Prosperity thickens these eyes of ours or else doth cast such a mist before them, that we cannot see sin in its colours: yea the worse and more wicked any man is, the less doth he see his evil, the less is he persuaded of the danger of sin. All the ways of a man are clean in his own eyes, Prov. 16.2. Through Satan's subtlety, and man's infidelity, it comes to pass that those which commit the grossest sins, and greatest offences, imagine that their faults be the smallest: and those that are plunged into deepest dangers do dream of greatest safety and security: as many who have their hands deepest in the troubles and persecutions, yea in the blood of God's servants, will think that they do God best service, joh. 16.2. Of this mind was S. Paul all the the while he breathed out threatenings and slaughter against the disciples of the Lord, Acts 9▪ 1. Therefore lest such as belong to God should sleep in death by their blindness, flying from repentance, shunning reformation, and running into destruction, the Lord in great love opens their eyes by affliction, as he did the eyes of Nabuchadnezzar, Dan. 4.31. At the end of those days I Nabuchadnezzar lift up mine eyes unto heaven, and mine understanding was restored unto me: being a blind beast before afflictions came.  
Object. But what if neither my conscience telleth me of any great sins committed by me, nor the Lord revealeth unto me any sin which hath provoked him to punish me?  
Answ. Then thou must know, and believe that thy affliction, and cross is for trial, for example, for prevention, and not for punishment. The Lord will have the truth and strength of thy grace tried: God will have thee to be a pattern unto others of obedience, and patience; or else by this affliction (as hath been said) he intendeth to prevent some sin which (if thou wert let alone) thou wouldst fall into.  
Reason 3 
Affliction makes us to fear God.  Thirdly, it must needs be, that God by afflicting of us intendeth the bettering of us; because by afflictions he works our hearts to a holy fear of his Majesty. The judgements of the Lord make the very wicked oft to tremble, as it is evident in diverse places of the Scripture. Egypt shall be like unto a woman, for it shall be afraid and fear because of the moving hand of the Lord of hosts, which he shaketh over it. Esay 19.16. The shaking of God's rod makes many oft to tremble, That all Israel may hear and fear, and do no more any such wickedness among you, Deutr. 13.11. God whips his own to keep them in awe, that the fear of God may ever be in our hearts; not such a fear as is in the wicked, who dread him only because of his power, and will, to punish them for sin, and is therefore called a servile, or slavish fear, because it hath not the love of God, or the hatred of sin annexed unto it: but a holy, and a pious fear of God; such a fear as is joined with the hatred of evil. Prov. 8.13. and so causeth an eschewing of evil, as it is said of Job, he was one that feared God, and eschewed evil, Job 1.1. This is that fear the Lord wisheth might take up the hearts of his people, Deut. 5.29. Oh that there were such an heart in them, to fear me, and to keep all commandments always. Which fear the Lord increaseth in the hearts of his children by afflicting them, 1. Sam. 12.18. The Lord sent the Israelites thunder and rain in harvest, and the people feared the Lord.  
Prosperity, and immunity from affliction, makes many people secure, careless fearless. Because they have no changes, therefore they fear not God. Psal. 55.19. Implying by these words, that the want of the fear of God groweth from the want of affliction▪ So Psal. 73. the prosperity of the wicked is made the ground of their iniquity, There are no bands in their death, they are lusty, and strong, They are not in trouble as other men, neither plagued with other men. Therefore pride is as a chain unto them, They are licentious, they speak wickedly, they talk presumptuously, etc. These are the wicked, who although they be long spared, shall in the end be destroyed, perish, and horribly consumed, because they did not choose the fear of the Lord. Prov. 1.29. If then affliction is the means of working this fear in us, it must needs be, that God in-intendeth our great good, by afflicting of us, for no good thing shall be wanting to those that fear him, Psal. 34.9. The fear of God may be compared unto the needle, which makes way for the thread, and draws it after it; even so the fear of the Lord makes way for much good, and as it were draws it along withal.  

The fear of Gods is very profitable.  First, it is a means of our humiliation, it will take down our high thoughts, and abate, and abase our lofty spirits. jacob's fear of Esau, made him to bow seven times unto his brother Esau. high-mindedness and fear are opposite one to the other, hence Paul exhorteth us, Rom. 11.20. Be not highminded, but fear.  
Secondly, the fear of God is, as a bridle unto our unruly wills, and as a curb unto our disordered affections, to repress sin. This kept the midwives from murdering the infants of the Hebrew women, Exod. 1.21. This kept Joseph from yielding to the lust of his adulterous Mistress, How can I do this great wickedness, and so sin against God? Genes. 39.9.  
Thirdly, the fear of the Lord will make us courageous in God's cause; so as we shall not fear the face of man. Say not a confederacy, neither fear you their fear, nor be afraid of them, sanctify the Lord of hosts, and let him be your fear, and your dread, Esa. 8.12, 13. There be amongst us too many face-fearers, who had rather sin against the Lord, then displease sinful men; these I may compare unto little children, which are afraid oft times to touch toys, and babbles, yet will be bold to put their finger into the fire. But those that fear man more, or before the Lord, 〈◊〉 look to meet with the Judgement of God, Jere. 1.17. Therefore let us fear the Lord, and this will swallow up all needless fear of men, as Aaron's rod devoured the rod of the enchanters; for the fear of the Lord procureth a good conscience, and where a good conscience is, there is holy courage and boldness, the righteous are bold as a Lyon. Prov. 28.1.  
Fourthly, the fear of God, keeps the heart and conscience waking and watchful; it leaves no place for security. Hence the Apostle exhorts the Philipians, to work out their salvation with fear and trembling, Phil. 2.12. Serve the Lord in fear, and rejoice in trembllng, Psal. 2.11. He that feareth the Lord, considereth that God's eyes do always behold him, that whatsoever he goes about, though in secret or in darkness, yet all things are open, and manifest unto the Lord; Yea that he understands the thoughts and secrets of every heart, Psal. 139.2. and that nothing is hid from him. The consideration whereof will make us to watch over our very thoughts, seeing we are liable to God's Judgements, for evil thoughts, as well as for evil words and works, Rom. 2.16.  
Fiftly and lastly, the fear of God, will make us happy: for wonderful are the benefits, both temporal and spiritual, which the fear of God procureth to us and ours. Blessed is the man that feareth the Lord, his generation shall be blessed, riches and treasure shall be in his house, Psalm. 112.1, 2, 3. Such as fear the Lord, have a promise of great prosperity, Deut. 5.29. How great is thy goodness which thou hast laid up for them that fear thee, Psalm. 31.19. Not only temporal good things, but spiritual also, for the secrets of the Lord are with them that fear him, Psalm. 25.14. Yea the Angels of the Lord do pitch, and tent about those that fear him, Psal. 34.7. Great are the privileges of such as fear God, which in this life they partake of, but the privileges and mercies of another life, are so great, as we are no way able to conceive of them. May we not then safely conclude, That the end of Gods afflicting of us, is the bettering of us? When as by affliction he brings us to a thorough knowledge, and understanding of ourselves: to judge aright of the nature of sin, and so to come to abhor, and detest it, and last of all, by affliction we are brought to fear the Lord. Not that afflictions of themselves do work this good in any, for they only make the wound, they do not heal: they only cast us down, but cannot raise us up again: they are as a Schoolmaster, to bring us unto Christ, they bring not Christ into the heart of a sinner. It prepares the heart, and makes a way for good, it is only the spirit of God, working with the Word, and helping us to apply the same aright unto ourselves, which is the efficient cause of all good that betideth us: yet because the Lord doth work good by affliction, that thing is figuratively applied unto affliction, which is the proper work of God's Spirit in the hearts of his children.  
Use. 
We do not make satisfaction by our afflictions.  Is it so that the chief end of the Lords afflicting of us, is the bettering of us? Then are the Romanists grossly mistaken, who say that God hath another end in correcting of us, and that is (say the Papists) for the punishment of our sins, and the satisfying of God's Justice. All sin doth deserve a double punishment, both temporal and eternal. This latter (say they) Christ hath undergone for all his members, but the former, the temporal punishment lieth upon our necks, and must be undergone by us, as a satisfaction to be made (of our parts) to the Justice of God. And for proof hereof, they allege the example of David, who howsoever he was received into mercy, upon his humiliation, and contrition, and so freed from eternal punishment; yet was he not quit of that satisfaction, which he was in his own person to make unto God for his offences; therefore did he (say they) endure temporal punishments. A foul and a gross error, and that which doth not only derogate from the all-sufficiency of Christ his merit and satisfaction, for with one offering hath he consecrated for ever them that are sanctified, Hebrews 10.24. But it also takes much from the goodness of God; his love and mercy is wonderfully clouded & eclipsed by their doctrine. For whereas the Lord telleth us, that he doth afflict us in great love, for the bettering of us, for the beating of sin down in us, and driving it away from us, they say that God correcteth us for the punishment of sin in us, and the satisfying of his justice.  
Away therefore, with their blasphemous doctrine, and believe we the Word of truth, and be we assured that our afflictions are rather furtherances of sanctification, than any helps or means of satisfaction: administered unto us, rather as medicines, and preservatives to help us, then as swords to wound, or hurt us. For the Lord in afflicting of us, seeks us, not himself alone, and rather the bettering of us, than the satisfying of his own mind, for he goeth unwillingly to punish, Lam. 3.33. And yet how ready are we to turn the truth of God into a lie? we are ready to think that the Lord doth punish us, to ease his mind of us, and that we suffer to satisfy. Truth it is that the Lord doth punish the wicked his enemies to ease himself, and to be avenged of them, Esay 1.24. But he hath other ends (as we have heard) in afflicting his children; therefore we may not say, by our temporal punishments we are any way able fully to satisfy the justice of God for one sin. If this debt had not been discharged by Christ our surety, we should be cast into prison, we should perish everlastingly.  
Use 2 
Our stubbornness provoketh God to afflict us.  Therefore hold we this as an undoubted truth, that God may forgive us our sins, yet here punish our persons; not to exact any satisfaction of us, as if Christ his satisfaction were insufficient, and we reconciled unto God by halves; but to make us better for time to come.  
Secondly, if the end of Gods correcting us be the bettering of us, we may take notice of our perverse and crooked nature and temper, with whom gentle and fair means (that is, the Word of God, and benefits bestowed upon us) cannot prevail, but that the Lord must be forced to take this tart, and unpleasing course with us (namely correcting us) for our amendment. The Lord (as he proclaims himself) is a father of mercies, slow to anger, and of great patience, long in his long-suffering, one that delights not in our griefs, but is rather grieved for our miseries, Judges 10.16. and his bowels are troubled for us, Jeremy, 31.20.  
Object. If the Lord were so unwilling to punish his children, and so grieved for their sorrow, and misery, as the Scripture telleth us, why doth he not (which if it please him he might) spare himself that labour, and us those pains he putteth us unto?  
Answ. His love, and your good constraineth him so to deal with you. Suppose thou hadst a child that had broken his leg, what course wouldst thou take with him, for the helping, and healing of him? wouldst thou not bind him hand and foot, tie him down to some place or other, & c? Thy child it may be cries out, good father let me alone, you hurt me, etc. Wouldst thou give over because of his cry? Dost thou not rather cry with him, to consider what pain thou art constrained to put him unto? wouldst thou not tell him: O child, I may not let thee alone, for than thou wilt be lame for ever, yet still thy child renews his cries, good father, if you love me let me alone. Wouldst thou not reply again, O child because I love thee, I cannot let she alone, for than thou wert spoiled for ever. Even thus dealeth the Lord with us, it is for our good, and in love that he doth any way chasten us, this course he must take with us, unless he should suffer us to perish, which thing his love will not give him leave to do. He smites us with the rod, that we die not, and that our souls may be delivered from hell, Proverbes 23.13.14.  
Oh the wickedness of our hearts, and the rebellion of our wills, that we must be thus hampered, and handled before we can be bettered. We may see and confess (if we were not blind and hardened) that corruption is deeply settled in us, in that such sharp physic, such bitter, and unpleasing potions must be administered (and that again and again) unto us, before we can be cleansed from that filthiness of the flesh and spirit, which is innated and settled in us.  
Use 3 
Amend by little, else greater affliction will come.  In the third place, we are to be admonished from hence to profit by those light, and gentle afflictions wherewith it shall please the Lord to exercise us. For if little ones will not serve the turn to reclaim us, greater shall bruise if not break us. If we shall dare to walk stubbornly against the Lord, Then will he walk stubbornly againist us, and he will also chastise us seven times more accordng to our sins, Leu. 26.28. If lighter afflictions will not serve the turn greater shall. The Lord came to Ephraim first like a moth Hos. 5.18. you know that a moth though it be a noxious and hurtful creature, yet (if it be looked unto betimes) the harm is little which it doth, and the breach, or hole which it maketh, may easily be darned up again. Thus dealt the Lord at first with Ephraim; he did favourably and gently afflict them: but this salve was not strong enough, to take down their proud flesh, yet would not Ephraim be healed, nor cured of her wound. Therefore says the Lord, I will be unto Ephraim as a Lyon. Hos. 5.13, 14 A Lion we know rents & tears where he comes; so the Lord (when gentle means will not serve the turn) comes like a Lion, with tearing and devouring judgements God (when he see good to exercise his power) will make the proudest Pharaoh, the stoutest sinner to stoop, and yield, else he will not spare to follow them, with one judgement, upon the neck of another. All these curses shall come upon thee, and shall pursue thee, and overtake thee till thou be destroyed, Deu. 28.45. Consider what is spoken by the Prophet Nahum 1.9. What do ye imagine against the Lord? he will make an utter destruction; affliction shall not rise up the second time. The Lord tarrieth long before he comes to smite his enemies: he forbeareth much: but when his patience is abused, than he (oft times) gives a deady blow: The spirit of the Lord did a long time strive with man in the days of Noah, but when their sins began to be multiplied against the patience, and long suffering of the Lord, When the Lord saw that the wickedness of man was great in the earth, and that all the imagination of the thoughts of his heart, were only evil continually Gens. 6.5. Then the Lord could bear with them no longer, than the Lord comes with his sweeping judgement, destroying from the earth, the man whom he had created, from man to beast, to the creeping thing, and to the soul of the heaven, vers. 7. The Lord suffered Sodom & Gomorrah so long that the cry of their sins did ring up to heaven; but at length the Lord was even with them, and paid them home for all their wickedness; destroying them with fire and brimstone from heaven. Many other such like examples might be brought to show how the Lord comes out against sinners at last, with sweeping, and devouring judgements, if they will not take warning by lesser ones. The history of the Jews (a people sometime as dear unto God, as the apple of his eye, and as near unto him as the signet on his right hand) doth plainly teach us, how severely the Lord at last deals with stiff, obstinate, and impenitent sinners. The favours, the benefits which God bestowed upon them, the privileges which they enjoyed were above all the nations of the world; yet for all this did they (above all other people) provoke the Lord to anger against them. They mocked the messenger, of God, they despised his Word, and misused his Prophets until the wrath of the Lord rose against them, and there was no remedy, 2. Chron. 16.26. They did not only kill the Prophets and stone those that were sent unto them, but they crucified the Lord of life Acts 3.15. Yea and preferred a murderer before him; provoking the Lord so long, as he could endure them no more; and therefore he sends against them Titus the son of Vespasian the Roman Emperor, who besieged and sacked the City of Jerusalem, and made such havoc of the people, as is most lamentable to hear of. It is reported that they were besieged so long as many thousands of them perished through the famine, and many of them isuing forth in hope either to escape, or to find mercy with their enemies, were most cruelly hanged upon crosses and gibbets set up before their walls: 500 of them sometimes hanged in one day; so long until there was no more space left unto them for execution. The number of dead carcases carried out of the City, for want of burial, to be cast into the ditches (if we will credit histories) was numberless; for at one of their gates, the keeper thereof took the the tale of one hundred and fifty thousand dead bodies. Nay, through the exttemity of famine, they were driven to eat their old shoes, the dung of their stables, and the fruit of their own loins. And after all this, thousands of them murdered by the sword, and many more thousands carried into captivity, to be a spectacle to all succeeding ages of God's indignation, and wrath against them. And these things are recorded for our good, that we may not dare to stand it our against the Lord, but speedily to amend upon the first warning, and blow given us; else the Lord will not give over, but come with seven times more, and greater judgemenes against us. 
Note.  If we belong unto the Lord, he will never leave afflicting, till we cease provoking him. If we be beloved of God, he will still follow us with correction, till we fall to unfeigned and sound humiliation & repentance. For we shall never be able to overcome the Lord, and make him give over by our stubbornness, and resisting his blow, but by falling down, and yielding unto him. The sturdy oak is rend and torn in pieces by the tempest, when poor and weak reeds stand still, by yielding and bowing. There is no standing out against the Lord; no resisting by force of arms; what is a silly sheep to grapple with a Lion? The sooner we yield, and turn from our evil ways; the readier will the Lord be to repent him of that evil which otherwise he will surely bring upon us. Thou that by the Word of God, and by loving, and gentle correction canst not be persuaded to leave thy sin, must know that (if thou belongest to God) he will never leave following of thee with one affliction upon the neck of another, until he hath his will of thee. What may we then think of those that are little, or nothing at all amended and bettered by any judgements that have befallen them? assuredly, if they be such as belong to the Lord, he is preparing of sharper Physic for them; if they be none of his, it may be he will give them over to their own hearts lust, and reserve them unto those eternal, and unavoidable torments of the second death.  
Use 4 
Add not affliction to the afflicted, but pity them.  Fourthly, is it so, doth God correct his children for their great good? let us then beware of doing them hurt by persecuting those whom the Lord doth smite, lest we add afflict on unto the afflicted; and this we do, when we shall either uncharitably censure, or deride and scoff at those that are afflicted, or else in our minds contemn, and scorn them, because it pleaseth the Lord in love (for their great good) to humble them. Such is the unmercifulness, and cruelty of many, that they are ready to set their feet upon the necks of those whom the Lord hath cast down. Indeed it is an easy thing to go over, where the style is low; he that is cast down to the ground, may easily be crowed over; as the Chaldeans would make themselves merry with the poor captived Jews, They that led us away captive, required of us songs, and mirth when we had hanged up our harps. Psalm. 127.3. To require a song from those, whose cheeks were bedewed with tears, and whose heart within them was as heavy as lead, yea even ready to break with sighs, and sobs, was a thing unreasonable, even adding of sorrow to their misery. Whereupon saith the Lord unto those Babylonians, Esay 47.9. I was wroth with my people, I have polluted mine inheritance, and given them into thine hand, thou didst show them no mercy, but thou didst lay thy very heavy yoke upon the ancient, therefore now shall destruction come upon thee. Though God doth afflict his children for their good, yet he will not give their enemies leave to trample them underneath their feet, or unmercifully to triumph, and insult over them, because he hath brought them under. When Jobs miserable comforters began to crow over him, and to censure him for his great afflictions, Job tells them, that he that is in misery, aught to be comforted of his neighbour, but men have forsaken the fear of God, Job. 9.14. What dost thou know to the contrary, but that the Lord hath brought thy neighbour into misery, to be the object of thy mercy? that thou shouldest exercise thy charity upon him, relieve and comfort him; which if thou dost not, it is an argument that thou wantest the true fear of the Lord, for the Lord hath commanded us to relieve the oppressed, Esa. 1.17. It is a service most acceptable unto God, to relieve and refresh our brethren when they are in any trouble, or distress, and such a service as seldom or never goes without a blessing. Blessed is he that considereth the poor, the Lord will deliver him in the time of trouble. Psalm. 41.1.  
Therefore as thou desirest that God should bless thee, be thou as willing, as thou art able to succour and comfort those that are in adversity. If thou wantest outward means of helping and relieving of them, let them have a word of comfort from thee to support them; advise, counsel and direct them as thou art able: if not, yet pity them, pray for them, that God would sanctify their crosses, give them faith and patience to bear their crosses, and to give them (in good time) a good issue out of them: and in the mean time, do thou entertain a charitable opinion of them, do not say, or think that they are greater sinners than others, because (peradventure) their afflictions and crosses are greater, but that the Lord is pleased to prove them more than others, for their greater good. This wise judging, and merciful considering of the poor afflicted, even when some heavy and strange calamities do befall them, is a thing which God much respecteth, yea, and will certainly recompense with some blessing or other. But if thou be'st censorious, or regardless of others woe, and misery, it is a sign that thou wantest bowels of pity, and compassion, thou wantest true charity; for this would teach thee to remember them that are in affliction, as if ye were also afflicted in the body. Hebr. 13.3.  
Thus it is with Christ the head of the body, he is touched and affected with all their afflictions, he hath a feeling of every evil that befalls them, as if it did befall himself. They may be brought unto a low ebb, and pitiful plight by reason of afflictions, yet doth not Christ esteem them the worse, neither is he then ashamed to call them, and take them for his brethren; yea he esteems of poor afflicted Christians, as a part of himself; though they be vile and contemptible in the e●es of the world, yet are they honourable and precious in his sight; though they be hated of the world, yet are they beloved of him. Thus should it be with all true and sound members of the body of Christ: we must have a fellow-feeling of the afflictions of our brethren: to weep with them that weep, and to be of like affection one towards another, Rom. 12.15, 16. So full of pity and charity was Paul, that he was touched with the misery of all his brethren. Who is weak, and I am not weak? who is offended, and I burn not? 2. Cor. 11.26. Nehemiah was a man in favour, and credit with King Artaxerxes, he enjoyed the pleasures of the Court, and felt no want, yet when he understood of the affliction of his brethren, and in what contempt, and misery the people of God were; it is said, that he fell down and wept, and mourned certain days. Nehe. 1.4.  
The Prophet Jeremiah wished that his head were full of water, and his eyes a fountain of tears, that he might weep day and night, for the miseries of the people, Jerem. 9.1. But alas! how few are they that do lay to heart the afflictions of their neighbours? They sing to the sound of the viol, they drink wine in bowls, and anoint themselves with the chief ointment, but no man is sorry for the afflictions of Joseph, Amos, 9.5, 6. Thus too many Christians show themselves to be Stoics, or rather stocks, without any charitable affection, without any bowels of compassion. Many will be kind unto their friends, all the while they are able to requite their love with kindness again, but in the day of adversity (as was touched before) they are ready to turn their backs upon their neighbours: whereas a true friend loveth it all times, and a brother is borne for adversity, Pro. 17.17. These are hollow-hearted, and false friends, who like many a dog, will fawn upon a man, and follow him all the while he hath something to give him, but when all is gone, he is gone also. So that it is true, which the Wise man speaks, Wealth maketh many friends, but the poor is separated from his neighbour, Prov, 16.4. Take we heed therefore, that we be not so taken up with our own fullness, and prosperity, that we forget the wants and miseries of others, so as there is left no place in our hearts to grieve for them: for if we be without compassion, God will one day smite these incompassionate hearts of ours, that we shall stand in need of, and be glad to have pity from others, but it shall be denied us. For there shall be judgement merciless, to him that showeth no mercy, Jam. 2.13. Therefore let us bear one another's burden, and so fulfil the law of Christ, Gal. 6.2. Thou helpest to bear thy neighbour's burden, when thou labourest to comfort him in the time of affliction; for it is a great ease and comfort unto him, that is in any distress to have others to condole with him▪ to have companions of our sorrow, to have those that fellow-feele with us, cannot but be a comfort to any that are in misery.  
Little do you think what refreshing (if not ease) it is to one in affliction, to hear, or see another to pity his case: to weep with those that weep, and mourn with those that mourn, doth exceedingly abate, though not remove and take away the smart of their affliction. We shall be the more ready and willing to put forth our hand of comfort, to lift our neighbour out of the ditch, if we consider how soon his case may be ours, and ourselves (before it be long) may stand in as much need of pity and comfort as our neighbour now doth. What measure you meat, it shall be measured to you again. Matt. 7.2. Therefore deny not unto the afflicted any comfort which thou art able to afford him. But above all, beware (as I said before) of insulting over those that are afflicted. This was the sin of the Edomites, which the Lord reproveth, and threateneth by the Prophet Obadiah, Thou shouldest not have rejoiced over the children of Judah, in the day of their destruction, neither shouldest thou have spoken proudly in the day of their affliction. As thou hast done, it shall be done to thee, thy reward shall return upon thine head. Obadiah, vers. 15. The Lord will not have any to solace themselves with others sorrow; nor make themselves merry at others misery; though he were our enemy. Be not thou glad when thine enemy falleth, and let not thine heart rejoice when he stumbleth, lest the Lord see it, and it displeaseth him, and he turn his wrath from him, towards thee, Prov. 24.17, 18. But rather pity those that are afflicted, and then no doubt, but the Lord will stir up the hearts of others to extend mercy, and bowels of compassion towards thee, when thou art in affliction. And if there be no man to pity thee here, the Lord himself will most certainly remember and recompense thy kindness hereafter, in that day, wherein he will reward every one according to his works, and will say unto the merciful, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundation of the World; for I was an hungry and ye gave me meat; I thirsted, and ye gave me drink; I was a stranger, and ye lodged me; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me; for as much as we have done these things to the least believer (yea, if we do them to a bad liver for Christ's sake, we have done them unto Christ, who will abundantly recompense us.  
Use 5 
Live by faith in affliction.  Fiftly, is this the end of God afflicting of us, that he may better us? Then let faith persuade thy heart, and wait in hope of a blessed and happy issue, and end of thy affliction. Though thou hast not wisdom enough to make good use of thy chastisements, yet thy God who is perfect wisdom will make good his promise, and perfect his own handy-wotke, so as (if thou believe) thou shalt find thyself one day much bettered by thy affliction. If thou believe, thou wilt patiently wait for the fulfilling of God's promise, a believing patient had rather be held to a long and continual course of physic in hope of future health, then to be in danger of his life, by interrupting his course of Physic. And for as much as our understandings are exceedingly blinded through ignorance and self love, and much darkened with fleshly lusts (as you shall see a looking glass to be sometime covered with dust) that we can neither see what is amiss in ourselves, nor yet amend on the suden what we find amiss in us, we had need to exercise our faith in prayer & in patience to wait for the accomplishing of that good the Lord intends us by afflicting us. For as God prescribes the physic, so he must cause it to work, & bless it unto us: we of ourselves are like children who being taken in some fault and feeling the smart of the rod, are ready to promise amendment, but presently forget both the fault, the punishment, and our promise. Faith will teach us, not only to beg grace from God to amend our lives, but also help and strength from him to walk more closely with him. For as no force of the hammer can work the Iron unto any form unless it be softened by the fire, even so afflictions will beat in vain upon us, until God by his spirit mollify, and soften these hard hearts of ours, and teach us to profit by our afflictions.  
And although thou dost not presently find or feel that good to be wrought in thee which the Lord intendeth, yet live by faith, and wait with patience, and in the end thou shalt confess, that God hath showed thee his love, made good his promise; and much bettered thee by afflicting thee.  
Use 6 
Be thankful for affliction.  Lastly, if the end of Gods afflicting of us be the bettering of us; be we then both thankful to the Lord for our afflictions and joyful in them. Suppose thou wert fallen into some dangerous pit, or quagmire in danger of perishing, wouldst thou not be glad to see any coming near to help thee? wouldst not be thankful to that person that should be a means of thy deliverance, though it were by putting some hook into thy flesh which may for the present hurt, and wound thee? Sin is a dangerous pit, and gulf, wherein many souls do perish; When the Lord afflicts thee he doth cast a cord unto thee to lay hold of, or it may be he strikes some hook into thy flesh, some sore affliction, by which he desires to pull thee out of thy sin; hast thou not then great cause of thanks, and rejoicing offered unto thee when the Lord afflicteth thee? If we had wisdom and understanding to consider aright of God's goodness and love toward us, there would be more thanks for, and cheerfulness in affliction, and less repining and mourning amongst us, than there is. If we were not poisoned with infidelity and distrust, it could not be, but we should be more joyful in afflictions, and thankful for them, than we many times seem to be. Some (when the hand of God is upon them) are like to a man cast into a deep lethargy, which is a drowsy, and forgetful sickness, when the use of memory and reason is almost, or altogether taken from us; so they are like stocks, and stones, insensible of their afflictions, they have neither hearts, nor eyes to consider of, or see their sins which have pulled this judgement upon them, nor yet the end which God aims at in smiting them. And there be other some of a contrary temper, and these are like to a man in a frenzy; he rages, and storms, if not blasphems the hand of God upon him, kicking, and spurning against the Lord, unwilling to bear that burden the Lord is willing should lie upon him: of both these sorts of people the Prophet Jeremiah speaketh, Thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a stone, and have refused to return, Jerem. 5.3. They were unwilling either to bear their correction, or to be bettered by it. But let it not be so with any that love the Lord, or their own good: let both these extremities be avoided of us, and let us exercise the golden mean, to be sensible of the hand of God, and to be cheerful and thankful for our affliction, seeing (as hath been proved) so much good cometh unto us by them.  
Object. If it be so, that afflictions are so profitable, then may we, yea ought we to pray that God would afflict us; for may not every one, nay should not every one pray for that which may be profitable for himself and others?  
Answ. Those things which in themselves are evil, howsoever by the wise Providence, and merciful disposition of God they may have a good issue, and work together for the best to those that love God: yet may we not lawfully pray for such evils to light upon ourselves or others, upon presumption of God's goodness to turn them to the best.  
The disasters, and miserable calamities which for many years together have rend and torn the Church, have stirred us up to seek, and cry mightily unto ●he Lord, and to be humbled with fasting before him; may we therefore pray that the rod of God may still lie upon the backs of his people, that ruins and the breaches of Zion may not be repaired? Surely no: for we are to pray for the peace of Jerusalem, That peace may be within her walls, and prosperity within her palaces. Psal. 122.6, 7.  
Death in itself is an evil thing, for it is the wages of sin. Rom. 6.23. Yet by the infinite power and mercy of God, who delights to bring good out of evil, it is made the period of all our labours, and an entrance into Gods own presence, may we therefore (being wearle of our lives) desire death sooner than the Lord will? Albeit afflictions, when the Lord sendeth them unto us, shall bring good unto his children, yet ought we not either to pray for them, or wilfully to cast and plunge ourselves into them. Therefore Agar prays unto the Lord, Give me not poverty nor riches; feed me with food convenient for me, Prov. 30.8.  
We are to pray for such a condition in which the Lord sees we shall be best able to honour and glorify him, and procure most good to ourselves and others. Now whether this will be by prosperity, or adversity, we must leave it to the wisdom of the Lord, who knoweth better than ourselves what is expedient and needful for us.  
Object. But if it be so, that afflictions are so profitable unto us, whether being in them, may we pray for deliverance out of them or no?  
Answ. We are to pray for deliverance out of them, if we have received that good by them, which God intended us; otherwise we are to be willing, nay desirous that the Lord would not take off his plaster, until the sore be healed, lest it rankle, and grow worse, and so we cause the Lord to apply some sharper medicine, to lay upon us some greater affliction. Therefore in thine affliction, call upon the Lord, and say, Smite Lord, correct me still, until thou hast done me good by thy rod, let me have this affliction sanctified, else let me not be eased; let it not be taken off me. Are there not many delivered oft times out of sickness, for whom it had been better in respect of their souls, they had still continued upon their sick bed? The like may be said of many other kind of afflictions, and that it had been better for some they had never come out of them.  
Therefore when we are in affliction, let us not pray for freedom, and deliverance, but conditionally, if it be the will of God to enlarge us, and if he seeth that deliverance will be better for us. Otherwise, to desire the Lord to keep us still under, and to give us patience and faith to bear his rod, and to profit by it. But if any shall unwillingly bear the Lord's yoke, using all means he can to cast it off, and to pull his head out of the collar, this shows, that such a person doth not desire that the Lord should do him good, neither doth he acknowledge the Lords wisdom and righteousness, but seemeth to tell the Lord what he thinks were better for him. And let him know, that the Lord will either keep him in affliction longer, than otherwise he would, or else, that this affliction shall be but a forerunner of some greater judgement. Therefore let us not vex, or disquiet ourselves in our afflictions, and so make them more grievous unto us then the Lord would have them. Loe us cast ourselves upon the Lord, and resolve to abide his pleasure; and assure we ourselves, that the longer we are under his hand, the more good he will do us, 
Note.  and the better able we shall be to bear his hand. You shall hear a new cart in the street which will squeak and make a noise, if the least load that can be, lie upon it, whereas an old seasoned cart will go under a great weight, and make no noise; even so many a Christian (not used to bear affliction) will squeak, and cry out upon every little trouble, whereas he that hath been seasoned long, and exercised with afflictions, undergoes many great and grievous ones cheerfully, and contentedly. Wert thou never in affliction untiil now? then look up to the promises of God, acquaint thyself with them, and they will make thee cheerful and thankful for thy affliction. 
Dan. 3.17.  It is my comfort in my trouble, for thy promise hath quickened me, Psal. 119.50. Say as Sydrac, Meshac and Abednego said, our God whom we serve is able to deliver us, and he will deliver us. Hast thou been formerly afflicted, and delivered, let former deliverances confirm and strengthen thy faith in this present, or future afflictions, as it did Paul, we should not trust in ourselves, but in God, Who delivered us from so great a death, in whom we trust that yet hereafter he will deliver us, 2. Cor. 1.10. In the mean time resolve to tarry the Lords leisure, consider not what now thou feelest, but what good hereafter thou art like to find by thine afflictions. Bless God that he will take this course with thee, as Job said, What is man, that thou dost magnify him, and thou settest thine heart upon him, And dost visit him every morning, and triest him every moment? We would take it as a great grace and honour, if the King should every day send to know how we do: but if he should daily come in person to visit us, how highly should we think ourselves honoured? It is thy case that art afflicted. The King of Kings hath sent his servant, nay comes with his servant to visit thee, when he sendeth affliction unto thee. Assure thyself he minds thee, nay, sets his heart upon thee: if he regarded not thy good and welfare, he would suffer thee to take thy swinge in sin; but because he loveth thee he correcteth thee. It is a truth, the Lord hath spoken it; As many as I love, I rebuke and chasten; be zealous therefore and amend. So be it.  
FINIS.