GOD'S LOVE-TOKENS, AND THE AFFLICTED Man's LESSONS: Brought to light, and laid before him in two fruitful and seasonable Discourses upon Revel. 3.19. Comforting under, and directing unto a right use of our personal, and public crosses and calamities.  
By JOHN TRAPP, M. A. and Preacher of God's Word at Luddington in .  HEB. 12.6. 
Whom the Lord loveth, he chasteneth.  Aug. Confess. li. 10 ●4. 
Amor ille paternus, sive approbet ●ne, sive improbet me, diliget.  
LONDON ●●●nted by RICHARD BADGER. 1637.   

TO THE RIGHT Honourable, and most virtuous Lady, the Lady ANNE, Countess of Middlesex.  
RIGHT HONOURABLE,  
YOUR late Noble acceptance of these rude and raw Meditations, conceived at first for mine own, 
Hebr. 12.9.  but preached for your Honour's solace (when once the Father of spirits, by transplanting your darling-daughter 
* That hopeful young plant, the Lad, Susann● Cranfield.  into his heavenly Paradise, had assigned you a share in our common calamity) hath now occasioned and encouraged me to this overbold Dedication. You look not, Madam, I believe, for courtship and compliment from a man of my coat and quality: And to give slattering titles were (besides the dint of the divine displeasure) to despite you with seeming honours. 
job. 32.22.  A downright truth takes far better with an honest heart, than a smooth supparasitation. But were your Honour of their strain that sound a trumpet before them in the streets, 
Matth 6.1.  
Matth. 23.7.  and love long ●●lutations in the Markets, ● might perhaps, as fitly and as fully as another, tell the world of your singular humility in height of honours, your heart-attracting Courtesy to those of meanest rank and quality, your exemplary readiness to relieve the poor Afflicted, your uncessant pains in getting knowledge, and so suitable a practice of that you know, as hath made myself, and many more judicious, to value your Honour not according to these outward vanities, but those inward virtues which the very Heathens accounted the only true Nobility 
* Nobilitas sola est atque unica virtus. juvenal. Nobilis genere, nobilior sanctitate Augustin. epist. 179. . But I know well, both ●ow hard it is for the best to profit by praises, and how little they desire them that best deserve them. I shall therefore turn praises unto prayers, beseeching him who teacheth His to profit, 
Esay 48.17  who giveth wisdom liberally, and upbraids not, 
james 1.5.  to give your Honour a right sanctified use of former crosses, and to crown the Calendar of your life (for future) with many Festivals. So prayeth He that is, and will be  
Your Honour's most humbly devoted in all duty, JOHN TRAPP.   

The Preface to the Reader.  
IT is, I must needs say, an overjust complaint of a Reverend writer 
a D. King Lect. upon jonas Prof. , that Presses are already oppressed, the world abounding with books even to satiety, and surfeit. And of Another, that the untimely brats of men's brains fly thick up and down the world, in this scribbling Age 
b Passim circumvolitant in hoc feraci chartarum saeculo humani cerebelli Minervae. D. Prid. Lect. . And of a Third, that too many set forth in print, some, their own wit, more, their own folly 
c Hezek. Rec●v. . Whilst, with Dominio in St. Hierome they care not What, but Howmuch they utter 
d Non quid, sed qua●●um etc. Hier. in Ap●l. ad Domnionem. : with Alcibiades in the Moralist, they talk much, but speak little 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. plutar. : or with those triflers in the Gospel, they hope to be heard, for their much habling 
f Matth. 6 7. confer Ec●les. 10.14. . These forget, belike, that Writers should set forth not Treatises, but Treasuries 
g Amhores non debere libros, sed thesauros componere. Domitius Piso. Sic Pli●●j Opus Erasino thesaurus est, imò verè mundus rerum cognitu dignissimatum : and that words (as moneys) are valued by their matter, not by their multitude 
h Idem sermoni congruit quod nummie etc. S●hyox. : and (as suffrages) they pass not among wisemen, by tale, but by weight 
i Non nume●arda suff●agia, sed expen denda. . Great talkers, indeed, would be thought eminent: and some that publish much, affect to be public; albeit they sound, many times, from their emptiness only 
k Vasa quae magis continent, minus sonant. Sen. . Whereas the deepest waters are le●st heard 
l Lene fluit Nilus, sed cunctis amnibus extat Vtilior, nullas confessus mutmure vires. Claudian. : and those orient stars, the higher they are set, the less they are seen. The best and biggest of them, as they appear not at all by day; so by night, they show themselves but small in their hugest Orbs, and but slow in their swiftest motions 
m In maxima sui mole se minimùm ostendunt stellae. : besides many a goodly one, that because of height comes not within our ken or account. I wots well, there's never a mother's child of us that is not too much the true child of our great grandmother. We have each of us (saith our English Seneca) an Eaveses sweet-tooth in our heads, and would be more than we are: Every man would be either (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) The man, or Some body 
n B Hall. Epist. . The sweetest hearing (however dissembled) is once own commendation 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xonoph. : and he is a rare man that hath not some Babel, whereon he bestows pains and cost, either to be pointed at 
p digito monstrari, etc. , and talked of, as Demosthenes 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to curry favour with the commonsort, as Herod 
r Legatur Bez An●●t. in joh. 2.20. . For myself, truly, as I look not to please all (men's fancies being as different as their faces 
s D. Haukw. Atol. ) so, if I may approve my poor pains to Christ the Judge of all 
t Heb. 12. , and to his Hidden ones 
u Psal 83.3. Equidem plutis secerim justam commendationem unius alicujus pij & boni viri quàm admirationem stultam totius multitudinis. Host. in joh. 3.28. , the godly judicious, I have enough, and shall well enough comfort myself with that white-stone, Rev. 2.17. against the black coals (if any such be) of the more malevolent 
x Malis displicere, laudari est. Sen. . It was a sweet and savoury saying of Occolampadius: I should be loath to speak, or write aught that Christ should disallow 
y Nolui aliquid loqui vel scribere, quod improbaturum putem Christum. . He (truly) is that master to whom every man stands or falls 
z Rom. 14 4. : and one good look from him, is instead of all acclamations. For, not he that commendeth himself, saith that great Apostle; nor he whom the world commends, is approved, but he whom the Lord commendeth. Wherefore, let him that glorieth, glory in the Lord, 2 Cor. 10.17, 18. There are, that glory in themselves, as those ancient Gnostics 
* Gnostici se solos fontem veritatie hausisse, etc. Iren. lib. 1 cap. 24 , and our modern jesuites 
a jesuita non potest esse haereticus: & Imperium literarum est penes jesuitas Casaub. ex Apologista. They vaunt that the Church is the soul of the world, the clergy of the Church, and they of the Clergy. Sand. rela. of West. relig. ; sacrifice to themselves, as Sejanus 
b Sejanus sibi sacra facere solebat. Dio in vita Tiber. , and those Babylonians, Hab. 1.16. set up, and serve themselves of Christ and his service, as Judas and his successors; that rob him of his rent, and run away with his glory: dealing with his work, as once Phydias the famous Carver, did with the Shield of Minerva, wherein he so cunningly enchased his own countenance, that it could not be defaced, but the Shield must be disfigured. Such were those flaunting Preachers of Philippi, that to carry away the bell from a better man 
c Philip. 1.16. , sought to set up themselves in the hearts of their hearers. And such are those deceitful workers 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 11.13.  now a days, as pretending to be Christ's spokesmen, will needs be his corrivals (upon the matter) whiles they give out themselves for some great ones 
e Testis est justinus, quod hi● statuam habuerit inter pontes Tiberis cui insculpebatur, Simoni Deo Sancto. , with Simon Magus, Act. 8.9. and interest themselves (as he, too far) in the people's affections, ver. 10 11. These cannot preface to their works, as those ancients did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
f Co●l. Rhodig. ex Pausania. : but may justly betwitted, as that Pope was pithily; when he had engraven upon the gates of his newbuilt College: Vtretent (where he was borne) planted me; Louvain (where he was bred) watered me; but, Caesar (who had promoted him to the Popedom) gave increase: A merry Passenger under-wrote; Here God did nothing 
g Papa Haàrtatus cum Lovanij collegium magno sumptu struxisset. etc. Hommis vanit item reda●gait alius subs●ribens, Hic Deus ni h●l fecit. Pareus in 1 Cor. 3 6. . So, God is not in all the though ghts 
h Psal. 10.4.  of these selfe-seekers, that thus intervert one part of the price; with that ill couple, Acts 5.2. whiles they turn God's glory into shame, loving vanity, seeking after lies 
i Psal. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The word there used, signifieth such a lie, as deceiveth men's expectations, Psal. 89.35. Isa. 58.11. 2 King. 4.16. Of which sort, by a specialty, is that smoke of popular applause, which the higher it mounts, the sooner it vanisheth. Verily, saith our Saviour to such, (and it is fearful) they have their reward 
k Math. 6. : all they are over like to have; let them make them merry with it. But what speak I of merriment? when the best that can come of such men's wood, hay, stubble, laid upon the common foundation, is Repentance to salvation 
l 2 Cor. 7. , yet so as through the fire 
* Inferiore gradu gloriae quàm alij Paereus. quem consul. : besides the loss of their work, if not of some part of their wages, when the day shall declare it 
m 1 Cor. 3.12 13. : that is, when the light of the Truth, Rom. 13.12. or Time the father of Truth, or that Day of death, (when many recognize, and recant their errors) shall show them their Sin. Good S. Austin cried to God, to pardon the vanities of his youth, and especially this, that he had preached ut placeret, 
Confess.  non ut doceret, to delight the ear, more than to smite the heart. A fair glass for such to look in, a fair copy for such to write by, as write nothing but as in a frame. Every word is so marshaled, and every sentence with its apt cadency, lies in such comely equipage. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In these men's discourses, you cannot see matter for words 
o Melaneth. apud Laert.  as in some men's again, scarce words for matter. Euripides, saith the Orator, hath more sentences than sayings 
p Plu es sententias quam verba. Cic. : and Thucydides, hath so stuffed every syllable with substance 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the one runs along parallel with the other 
r Adeò plenus referrusque rebus, ut prope verborum numerum numero rerum exaquet. Cic. . Lysias his works are so well couched, that you cannot take out the least word, but you take away the whole sense with it 
s S●ex Platonis oratione aliquid dema●, manesque de elegantia tantum detraxeris; si ex Lysiae, de sententia. Phaverinu● apud Gell. . And Photion had a special faculty of speaking much in few 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. . Those best of Greeks' were the short spoken partans 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; and the ●re●ans in Places time, (however degenerated in Saint Paul's 
x Tit. 1.12. ; were more weighty than wordy 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. . Timanthes is famous for this, that in his pictures more things were intended than deciphered 
z Plin. li. 35. cap. 10. : and Homer, that none could ever peer him for Poetry, nor match him for matter 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenophon. . How much more apt and apposite are these high praises to the Book of God, rightly called The Bible? as if it were (as indeed it is, both for fitness of terms, and fullness of truth) the only book; to which, all other books in the world are but waste paper 
b Ego odi meos libros, & saepé opto eo, interire, quod metuo ne morentur lectores à lectione ipsius Scriptura quae sola namis saptentiae sons est. Luther in Gen. 19 . Called it is also, The Word, (by an excellency) because it must be the But, and boundary of our words: and, The Scriptures, as the standard of all humane writings. Yea, that princely Preacher styles them Princes, or Leaders 
c Prov. 8 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in one place, and Lords of Collections 
d Eccl. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in another, because they are as Leaders, and Lords Paramount above all other words or writings of men, collected into volumes. Here we are bound to bestow our day and night-studies 
e Iosh. 1.8. : and hence we may well gather flowers, and phrases to polish our speeches with; even those sound words 
f 2 Tim. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Saint Paul, that have a healing property in them, fare above all filled phrases of humane elocution. To the Law therefore, and to the Testimony (saith that rare Rhetorician) for, if any speak not according to this Word, it is because there is no light in them 
g Isa. 8.20. . This is the c rtaine Cynosura, the Lamp and Lantern, the Rule, and Rudder, the Wisemen, star, that leads men to Christ, and without which, all their learning and language doth but light them into utter darkness. Good therefore, and worthy of all acceptation is the counsel of Saint James: So speak ye, and so do, as those that shall be judged by the law of liberty 
h jam. 2.12. . And of Saint Paul: Let the word of Christ dwell richly in you, in all wisdom, etc. that, whatever ye do in word or deed, ye may do all in the Name (that is, in the word and warrant) of our Lord Jesus Christ 
i Col. 3.16, 17. . And of Saint Peter: If any man speak, saith he, let him speak as the oracles of God 
k 1 Pet. 1.11. : there's his pattern. Neither need we fear, as some profane miscreants have done before us 
l Longolius, Pon p●n Laetus, Poli●●unus Canonicus Florent: qui odas Pindaricas psalmis Davidiers pratulit, ausit nelario. Spuinx Philos. p. q. , lest our smother and purer style should be marred or bemired, by the interlacing of Scripture solecisms 
l Longolius, Pon p●n Laetus, Poli●●unus Canonicus Florent: qui odas Pindaricas psalmis Davidiers pratulit, ausit nelario. Spuinx Philos. p. q. . The vulgar Translation, I confess, is so pestered with Barbarismes, that, not only Saint Hierome would disavow it, but Priscian himself would call for his Ferula. But read, as it was written, or rightly rendered (besides that, for the matter, it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3.16. that 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut ille olim de Liblioth. A●●● 〈◊〉.  Physic for the soul, that crystal brook, out of which, nay out of that one book of which, nay almost out of that one sixth chapter of that one book of Deuteronomy, Our heavenly David chose all those stones, wherewith he prostrated the Goliath of hell 
n Matth. 4. ) there is a divine majesty (that character of the deity) shining through the humility and simplicity of the phrase: And oh the happiness of that man, that can aptly utter his mind in pure Scripture! God himself, I am sure (the greatest Master of speech, and Maker of it too, Exod. 4.11.) when he spoke from heaven, made use of three several texts in a breath 
o Matth. 17.5 . This is my beloved Son, Psal. 2.7. in whom I am well pleased, Esay, 42.1. hear ye him. Deuteronomie, 18.15. Which you may note against the curious queasiness of such nice ones, as disdain at the slately plainness of the Scriptures (saith one 
p Cart. in locum. ) And to show of what authority Scripture phrase is with God, saith another expositor 
q Malcolm. in Act. 3. . I yield, there is a latitude, and a liberty lest here, wherein to expatiate. Neither am I of Spiridions spirit, that could not brook it in a Bishop of his time (more eloquent, haply, than himself) that he should vary the least tittle in his text, though for another of selfsame signification 
r Voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum usus esset in istius historiae enarratione. Mar. 2 4. Episcopus quidam discition, tam fuit offensus Spi●dion, celob●● & lortasse morosior Episcopu●, ut in media concione in rexerit. Beza in l●●. ex Niceph. . They that stumble at such straws, must first get their cares healed 
s Demost. orat. de o●d. civ.  (as the Orator told his countrymen) before they will be in cas to bear with fruit, or read with profit. Let men be so ingenious, saith a Father, as to favour that in others which they cannot find in themselves. Eloquence is certainly a singular gift of God, if not affected, abused, idolised: and becomes no man better than a Divine: whose part it is, by the tongue of the learned to time a word 
t Esay 50 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to set it upon its circumferences 
u Prov. 25.11. : to declare unto Man his righteousness, when not one of a thousand 
x job 33.23.  can do it like him: to seek to find out pleasant words 
y Eccles. 12.10, 11. Verba desiderata: Ca●e●. delectabilia. Tre●●. expetibilia. Va●ab. , and an upright writing: such words as have goads, and nails in them, being neither lecta nor neglecta, too curious, nor too careless. Not this; for where honey is forbidden for sacrifice, yet, there the first-fruits of honey are commanded, and called for. Leviticus, 2.11.12. Not that; because God's holy things must be handled sanctè magis quàm scitè, with fear and reverence rather than with wit and dalliance, as he once told the wanton vestal. Holy Moses covers his glistering face with a veil when he speaks to the people: and hath more glory by his veil then by his face. Those profoundest Prophets accommodate themselves to their hearers capacities, fetching discourse from that the people were most acquainted with, and accustomed to: as from fishes to the Egyptians, from droves of cattle to the Arabians, trade and traffic to the Tyrians, etc. So our blessed Saviour tells his fishermen they shall be fishers of men. And after many plain parables to the people, cries out Mark 4.13. (as if the wisdom of the Father, the essential word, had been at a fault for a fit word, familiar and low enough for our slow and shallow apprehensions) Whereunto shall we liken the Kingdom of God? or with what comparison shall we compare it? Yea, 'tis well observed, that th'Evangelists speak vulgarly, many times for their Hearers sakes, even to a manifest Incongruity, Joh. 17.2 
z Manifestum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed Evangelistae multa di●endi genera è medio petierunt, ut ●udi vulgò s●s● accommoda enter. B●● in loc . Rev. 1.4. etc. In after-ages (those two great lights of the Church) S. Austin confesseth that he was fain to use some words, sometimes, to those Roman Colonies in Africa, where he preached, that were not Latin, to the end they might understand him 
a As essum for os, d●lus for dolour, stor●et for s●●rebit. Bice●●voods enq●●ties. p. 29. . And Saint Hierome is for this much commended, that remembering he was a Minister, he stood not always upon the pureness of his style, but was fare more solicitous of his matter, than of his words 
b L. Vives. lib 2. & 3. de t. ad. discip. . Children, we see, use money to jingle with, and men use flowers only for sight and scent: but Bees for honey and wax; not to gild their wings, as the Butterfly, but to fill their Combs, and feed their Yong. In like sort, others store their heads, and tip their tongues, some for show, and some for delight: but, Divines have these talents in trust, that therewith they may save themselves, and them that hear them 
c 1 Tim. 4.16. ; whiles they become all things to all men, in Saint Pau●● sense, that they may win some 
d 1 Cor. 9.22. . And this (to ●●y sooth) is the just intent and endeavour of this tumultuary Treatise, huddled up, and scribbled out in great haste and heat of Passion, and Compassion (a pair of ill Speakers, as we see in David, Psal. 116.11. and Peter, Math. 16.22.) for mine own 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antonin. , and some few others support and solace, in the sad loss of our dearest friends, and sweetest children by the last-years mortality. Since then, it fell (or ere I witted) into the hands of Authority, by means of such as ever-weened it: Being got abroad, how it will take among the Many, I know not, fear not, force not 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hero●ot l. 7. . Those that have a blemish in their eye, think the sky to be ever cloudy: and nothing's more common with weaker spirits, than to be criticising, and contending. The matter (I conceive) is sound and seasonable; much of it borrowed from the best Authors I have met with; and I shame not, ye see, to profess by whom I have profited 
f Ingenuum est prositeri per quos profeceris. . Neither need I, when I call to mind, how the Prophet Zachary (as some will have it) commits to writing that which the Prophet jeremy had preached 
g Pareus in Math. 27.9. ; Obadiah (I am sure) that which the same jeremy had penned, before them. St. jude transcribes St. Peter in many things: St. Mark abbreviates the other Evangelists, but yet, ever with Usury, as one speaks 
* The blessed Virgin hath much of her Magnificat out of Esay 29. . Clemens Alexandrinus is called Contextor 
h Clem. Alex a Ca●iedoro appellatur Contexter. A●ste●. Chronol. p. 434. , and a latter man, Comestor, for their often allegations and authorities 
i Ibid. p. 450. . I will endeavour (saith Gerson, and I with him) out of other men's good Meditations and Collections, to frame to myself, with the busy Bee, some sweet Hony-comb of Truth, by mine own art and industry, in mine own words and method 
k Enicar ut ex bene inventis, & doctrinis altotum ego men verbis ●●coordine, savum aliquem veritatis, etc. De la●de script. : and then be bold to say with another, Omne meum, nihil meum 
l Macrob. ; All's mine, though 'twere none of it m●●e. But something, I take it, I ●ave learned by the things I have suffered 
m Heb. 5.8. . Affliction is a good help to experimental knowledge 
n Zox practica. Pareus.  as Job found it chap. 42.5. And there shall be only fear, saith the Prophet, to make you understand the hearing. Isay, 28.19. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nonn.  Understand ye these things? saith our Saviour: yes. Therefore every Scribe that is instructed to the kingdom of God is like unto a householder that thrusteth forth 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Math. 13.51, 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (that is freely and fully imparteth) out of his store-house (called here a treasury, because we cast pearls afore men 
p Math. 7.6. , if they be but as ready to take them as we to tender them) things both new and old: that is, not only out of the New and Old testament (as son would restrain it) but new for the nice, and old for the stronger stomach. A good stomach, we see, falls to the same dish oft and afresh, again and again, to day and to morrow, and feels no satiety, nor cries out, he is cloyed: No more doth a good Christian. And this meets with those that demand, what need this waste after so much written already of the same subject 
* Quasi post Homerum Iliada. ? The Heathen answers: What forbids to say the same good things over once and again 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ? Our Saviour, I am sure, (in whose one example is a globe of precepts) preached the same thing himself, and bad his disciples do the like, that john Baptist had done before him 
r Quod utinam ●j perpenderent quibble ade● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placent, neq●id ab alijs didicisle videantur. Muthes.  So he twice over, taught his Apostles the Lord's prayer; nay, that whole sermon, as some probably gather by the circumstances, as they are severally set down by the two Evangelists 
s Math. 6. Luke 6.  And when at twice, he drove those mony-merchants out of the temple, he both times made use of the selfsame allegations, and arguments 
t joh. 2.16. Mark 11.17. . Most sure it is, that that can never be too much taught, that's never sufficiently learned 
* Nunquam satis dicitur quod nungaā satis discitur. Sen. . And how others have profited in Afflictions School 
u Schola crucis, schola ●icis. , they can best tell: but for mine own part; though I fear not lest while I preach to others, myself should be a castaway 
x 1 Cor. 9 ult. ; Yet I have cause to fear lest some man say unto me, Physician heal thyself: or twit me in earnest (as one did Erasmus in jest, touching his Enchiridion) that there's more good sound in my book, then in my bosom 
y Plus sanctin onyx conspici in ipso libello quam in l●belli authore. Eras.  The comfort is, I am chief to approve myself (and so art thou, Reader) to him that takes goates-haire from some hands as well as jewels; and two mites from a mean body 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●uc. 19 2. id est, irquit Sy●us, duas octavas ●e licet, oboli.  in as good part, as two millions from those that are more able. A female was allowed in peace offerings: to note, that a ready heart sets an high price with ●od upon a low p esent. Araunah was but a subject, yet because of that little he had, he gave like a King, 2 Sam. 24.23. his piety is renowned, and registered to all posterity, Zach. 9.7. Ekron (that is the barbarous people of Palestina) shall be as the jebusite: that is, as this famous proselyte Araunah, as junius interprets it. Saul had but five pence in his purse to give the Seer: the Seer, after much good cheer, gives him the kingdom 
a 1 Sam. 9 8. & 10.1. . Lo such is God's dealing with the sons of men. Doth job serve God for nought? chap. 1.9. doth any so much as shut the door or kindle a fire upon his altar for nought? Mal. 1.10. I trow not. God is a liberal paymaster, and all his retributions are more than bountiful. Nabuchadnezzar the tyrant going upon God's errand, shall have Egypt as his pay, for his pains at Tyr● 
b Ezek. 29.18, 19 . And Simon of Cyrene, 
Ezra 9.8.  with his two sons Alexander and Rufus, have a nail and a name in Gods ho●se better than of sons and of daughters 
d Isa 56.5. , for that involuntary service he did our Saviour, in carrying his cross, Mar. 15.21 
* Lege Bez●●●n ad locum. & add Act. 20 4. Nec illum tantùm sed filios ejus Rufum, & Alexandrum ad Ecclesiam aggregatos & inter discipulos probe notos. Luc. 23.26. . How much more than will he graciously accept, and liberally reward the small offerings of his weak servants, when he seethe them to proceed from great love? 'Tis of his own alas that we give him, as David gladly acknowledgeth when the people had given their best 
e 1 Chron. 29.14. . And what are we Ministers, but the voice of another that crieth 
f Math. 3.3. , as john Baptist: the pen in God's hand as Moses, and the prophets, 2 Pet. 1.2. vessels to bear God's name, as Paul, Act. 9.15. Brethren (said he, Act. 13.15.) if there be in you (as in so many vessels of honour, 2 Cor. 4.7.) any word of exhortation, say on. Spiritual niceness is the next degree to unfaithfulness. If thou have not fine Manchet (said Bucer to Bradford) yet give the poor people Barley-bread, or whatsoever else the Lord hath put into thy hand 
g Fox Martyrolog. . He hath concredited unto us these precious talents, not to hide them, but to trade with them 
* Agricol● è sterco●ibus quaestum faciunt, quantò magis in preciosis de● donis nihil non exercendum? : which if we do faithfully, ascribing all the gain and glory to God, as those good Servants did, Luke 19.16. when they said; Not we, but thy talents have gained other five, and other two, etc. (which is parallel to that of Saint Paul, Howbeit, not I, but the grace of God that was in me, 1 Cor. 15. ●0.) he will surely reward our labour of love, 
* Secundum labor●m, non secu●dum proventum. Bern.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not according to our acceptance with the world which is ●fiea little enough) but according to our honest endeavour of serving the Lord Christ. Who will in that name▪ put upon us the inheritance, Coloss. 4.24. and in that day meet us with an Euge bone serve, Well done good servant, thou hast been faithful in a little, (so he calls the largest measure here, even ten talents, in comparison of that sarre more exceeding and eternal weight 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 4.17. Alludit ad Hebetude & Chal leu● nomen gloriae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came ro●.  hereafter) be thou master of much; whether five, or ten, or two Cities according to thy proportion, and capacity; beside, a largess of joy to boot; Enter into thy master's joy 
i Math 25.21 Non ita mortales, Luc 17.7. A●raba●●us cum oeconomum fideliss: haberet, ●g●e tamen tulit illum sibi h●●re lem, liberotum o●bitate, conseribendum. Solomon, jeroboamum, etc. . A joy more like the joy of God than of Man, a joy more meet for the master than for the servant; yet, such a master do we serve, as will crown us with such a joy. Oh how should the serious consideration hereof, fire up our hearts, and force open our eyes, to see with all Saints, what is the breadth, and length, and depth, and height; And to know the love of Christ, that passeth knowledge, that we might be filled with all the fullness of God 
k Eph. 3.18, 19 ! But I must contract, for if a great book be a great vill 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Callimachus apud Athenaum.  (as he said once) how much more a long Preface to a little book? I shall therefore suddenly shut up with the same Apostle, in the words next following those afore cited: Now, unto him that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us; Unto him be glory in the Church, by Christ Jesus, throughout all ages, world without end 
l ver. 20.21. . Amen.   

GOD'S LOVE-TOKENS, AND Th' Afflicted Man's LESSONS.  Revel. 3.19. 
As many as I love, I rebuke and chasten: be zealous therefore, and repent.  
IF all holy Scripture be but one entire letter, dispatched from the Lord CHRIST, to his beloved Spouse on earth (as a Father fitly styleth it: 
Greg. ) then this much more, and the foregoing Chapter; which are merely made up of seven several Epistles, dated from heaven to the seven then famous Churches of lesser Asia. Five of the seven are partly commended, partly condemned; That of Smyrna is only commended; this of Laodicea only condemned, and sorely threatened with shameful spewing our, for her loathsome lukewarmness, and reckless indifferency. Now, lest the weak hereby should be disquieted, or the worst so discouraged, as to say with those in jeremy, There is no hope, but we will walk after our own devices, 
a 2 jere. 13.12.  etc. Our Saviour, first, counsels them in the former verse; secondly, comforts, and counsels them both, in this of the Text,  
As many as I love, I rebuke and chasten: be zealous therefore and repent.  
The words divide themselves into a Proposition, and an Exhortation: or (if you please) a Doctrine, and a Use. As many as I love, I rebuke and chasten: there's the Doctrine. Be zealous therefore and repent: that's the Use.  
The Doctrine is comprehensive, and full of doctrine; each word having its weight, each syllable its substance. This first offers itself:  
Doct. 1 That it is God that chastens his children. I rebuke and chasten, saith the text. I, is emphatical, and exclusive: as if he should say, I, and I alone. So elsewhere God assumes it, & the Saints acknowledge it. I form the light and create darkness, I make peace, and create evil. I the Lord do all these things 
b Esa. 45. ● . So in another place, I kill, and I make alive, I wound and I heal &c 
c Deut. 32.39 So 1 Sam. 2.6, 7 job 5.18 Hos. 6.1, 2. . This the Lord doth sometimes more immediately by his own bare hand, as it were: 1 Cor. 11.29, 30. sometimes again by the hand of our fellow-creatures (the rod in his hand) as he afflicted job by Satan and his Sabeans 
d job 1.21. , David by Absalon and (his second) Shimei 
e 2 Sam. 16.10. , joseph by his 
f Ge●. 45.8.  brethren, Israel by Ashur 
g ●sa. 10 5. , Christ himself by the Priests & 
h Act. 2 23.  Elders. But still, what ever the means of our misery be, the hand is Gods; as both job, and joseph, and David, and the son of David 
i Matt. 26.39  saw cause to acknowledge. For,  
Reas. 1 First, ●od doth all; therefore this. As he made all by his power, so he manageth all by his providence. Not a sparrow falls to the ground without him 
k Mat. 10.30 : not a bristle from a sow's back saith a Father; 
Tertull.  much less a hair from a Saints head 
l L●●e 21.18 , least of all, the head from the shoulders 
m Psal. 116.15. , or any matter of like moment and consequence, without God's al-reaching and most wise dispose and appointment.  
Reas. 2 Next, God suffers all. There is no sin committed, but God is offended, his authority impeached, his Law violated, Psal. 57.5. 
This to imply the offender was confined to the city of Refuge as to a prison during the high Priest life, as being the chief God on earth Godwins Antiq. Heb. p 98  Every sin strikes at his face, list's his throne, makes to his dishonour. Thou hast made me to serve with thy sins, and wearied me with thine iniquities 
n E●t 43.23.  It is an offence to all his senses; nay to his very soul, as he complains by the same Prophet 
o Es. 1.11, 12 13, 14. . Now, if one sin against another, the judge shall judge him 
p 1 Sam. 2.25 : and if a man sin against the Lord, shall he not bear his sin 
q Lev 5.17. ? who shall be his dayman? Reas. 3 Especially since (in the third place) as God suffers by all, so he judgeth all; And, shall not the judge of all the earth do right? saith Abraham 
r Gen. 18.25. . Now what more right, than that every transgression and disobedience receive a just recompense of reward 
s Hebr. 2.2. ?  
Reas. 4 Lastly, he commands all for execution of his righteous sentence; he hath the whole Host of heaven and earth at his beck and obedience, to chastise us by them at his pleasure. What that Emperor once vainly va●●e● is here fully verified, 
julius Cas.  if God but stamp with his foot, he can raise an army of fight soldiers; yea, he can as easily u●●o●us, as bid it be done. If he say to any creature, go, he go th', if come, he comes, if ●o● this, he doth it: as if he say▪ peac●●● be still, both wi●d● and waves a●● all ●●ey him, and cannot do us the least ●u t or hindrance.  
Use. 1 Away then (for application) with that mad principle of the Manichees, who referred all calamities to the devil for their author; as if there could be evil in a city and the Lord had not done it. 
t Ant. 3.6.  Away with that blockish assertion of the Stoics, that ascribed all ill occurrences to inevitable destiny. Away with that fond dream of those Astrologers, that (excluding God's providence) make their fatal periods the cause of all changes and crosse-accidents. Lastly, vanish here that bald and bold fancy of such Atheists and Ignorants amongst us, 
Multi cum vitos Deo acceptos acerbum quippiam pati viderint, anin o offenduntur ● ignatis quod hac infortunia sint amicotum Dei, vel maxine. Basil. Selene. Orat. 40.  as dotingly deem it a thing misbeseeming and unworthy the good Lord, to p●●●sh Man that Masterpiece of his handiwork: and by punishing him, to disturb (as they will needs have it) the fair order of Nature. That ●e should deal so ill especially with good men, and religious, this they can least of all brook or bear with: not considering that the best have their blemishes, such as God may justly wash off with rivers of brimstone. God indeed made man upright: but they have sought out many inventions Eccles. 7.29. Now if they eat of the fruit of their own way, and be filled with their own devices, Prov. 1.31. Whom have they to quarrel? Where will they lay the blame?  
Use. 2 But, secondly, is it God that afflicts? What mean we then to look so much upon the creature (a● those Apostles did upon the Angels at Christ's ascension 
u Act. ●. 11. : as the people did upon the Apostles at the Cripples restauration 
x Act. 3 1●. ) as if they by any power of their own, could either help or hurt us? Help us (I say) either by preventing evil, or delivering in the day of wrath? Asa may trust to the Physicians 
y 2 Chro. 16. ●2. , and Ahaziah send out to the God of Ekron 
z 2 King 1.2. 〈◊〉 si nequco supe●os etc. , but neither the one or the other shall come down from their sickbed, because they sought not help of jehova Rophe, the Lord that healeth 
a Exod. 15.26 . Lot may try conclusions, and think Zoar shall save him, when God appointed him to the mountains: but when all was done, Zoar was too hot to hold him, and he glad to escape to those mountains 
b Gen. 19.30. , whither at first he should have stead. Saul may go forth to seek asses, (and we deliverance) abroad: but as he found them at home, after all 
c Sam. 9.20. , so shall we help in God or not at all. And the same we say of the hurt we fear, or the smart we feel from any creature. Why look we so much upon the malice of men, or rage of Devils, as if either of them were unlimited? Why fault we so much this man's crossness, that man's carelessness, or lastly, our own hard hap and misfortune; as if we had learned that language of Ashdod 
d Neh. 13 24. , It is a chance 
e 1 Sam. 6. ●. : or as if that Heathen Idol were any thing in the world: or that things casual to us were not fore-appointed by God, even to the least circumstance of the greatest or least affliction? And yet, how ready are we to mistake the grounds of our crosses, 
Te sacimus Fortuna, deam, o● loque locamus. juvenal. Vide Paschal. in Censura animi ingrati. cap. 1.  and to cast them upon false causes; or resting in the natural cause, to neglect the supreme and supernatural. jacob when he saw the Angels ascending and descending, enquired who stood at the top of the ladder and sent them 
f Gen. 28.13. . David though he knew the second cause of the famine that fell out in his days to be the drought, yet he enquired of the Lord what should be the cause of that judgement 
g 2 Sam 21.1 job could diseeme God, arrows in Satan's hand: and God's hand on the arms of the Sa●●a● robbers. ●ea●. . So should we do in like case; see God in all our afflictions; in the visible means see, by faith, the invisible author. For although God may, and doth many tim●s make use of the Devil, and his imps to chastise his children; yet, it is but one hand, and many instruments that he smites us with. He ever reserves that royalty to himself of setting them their task, limiting them their time, and letting out their tedder: Hitherto ye shall go, and no further. They can do nothing (and their master to help them) without commission from heaven; no, not so much as make a louse 
h Exod. 8.18. , or drown a pig 
i Matth. 3.32. . No: 'tis the Lord, saith holy Hannah, that killeth and maketh alive: he maketh poor and maketh rich: he bringeth low, and lifteth up. 
k 1 Sam. 2.6, 7  She was quite out, that laid the death of her son to the presence of the good Prophet 
l 1 King. 17.18. . And as for the Devil, he hath so little power over the Saints, that they have power over him 
m Rev. 12.11 , shall judge him at the last day 
n 1 Cor. 5.3.  and have authority (in the mean while) to deliver some over to him, as St. Paul did Hymenaeus, and as the Church of Corinth did then, and the true Church doth now, such as are scandalous and inordinate, for the destruction of the flesh, that their Spirits may be saved in the day of Christ. Such honour have all his Saints. 
o 1 Cor. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As for themselves; their souls are set safe out of Satan's reach. And although their bodies may be hurried 
p Matth. 4.  as our Saviour's; yea and hurt by him too, as jobs, 
q job. ●.  Paul's, 
r 2 Cor. 12.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vide Muthesium in locum Antiochia ob singularem visitationem Dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a justiniane Imp. cog●a●minata est Hippocrates pessem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat In ●●●gnost.  &c. yet not without God: whose good providence in all afflictions is not passive merely, but permissive and active, as the Saints have seen and set forth to us in the Scriptures, and latter records, yea as purblind Nature saw cause to confess.  
Thirdly, Is it God that afflicts? oh learn, then, when we smart, to return to him that smiteth us. Send not out to Beelzehub with Ahazia, to the witch of Endor with Saul, to them that have familiar spirits, that peep and that mutter with those refractories in Esay. 
s Esay 8.19.  Should not a people seek to their God? from the living to the dead? that were most absurd and abominable. Again, say ye not a confederacy to all them to whom this people shall say a confederacy 
t ver. 1●. , 
ib.  saith the same Prophet in the same place. Gad not to Ashur, run not to Egypt, dig not broken cisterns, pursue not lying vanities, left ye forsake your own mercies, 
15.  lest ye stumble and fall, and be broken and snared and taken. 
17.  But wait upon the Lord that hideth his face from the house of jacob: and by faithful prayer draw him out of his retiring room, as the woman of Canaan did, who brought Christ forth when he would have hid himself, Mark. 7.24.25. She knew her daughter's disease was a stroke of Christ's hand, such as none could take off but the same that inflicted it. To him therefore she runs for release, and had it: together with a high commendation of her heroical faith. The like we may see in Hezekiah, He kissed God's rod, 
una eademque ma●us etc.  under which he lay bleeding; and marking the hand that used it, chatters out aswell as he was able, O Lord I am oppressed, e●se me. What shall I say? he hath both spoken unto me, and himself hath done it 
u Esay 38.14.15. . Thus he. And indeed this is the only way to get off, when we are in durance. Never look for ease (in mercy I mean) till we are come to this, but more load of afflictions. The Syrians before and Philistines behind, and they shall devour Israel with open mouth. A heavy case, you see, and yet behold a worse matter. For all this anger is not turned away, but his hand is stretched out still 
x Esay 9.12. . Why? what's the matter? For the people turneth not to him that smiteth them, neither do they seek the Lord of Hosts. Heathen Philistines shall rise up and condemn such Israelites, nay such preposterous Christians; as run to Eli with young Samuel, when God calls them, to King jareb when God wounds them. Hos. 15.13. To the creature, I mean, when God summons them by his vocal rods, to humble themselves under his mighty hand that he may lift them up. God sent mice and Emerods' of flesh to the Philistines, and they return him both those in gold: 
y 1 Sam. 6.5.  to imply, both that these judgements came out from God, and that they did gladly give him the glory of that whereof he gave them the smart and shame.  
Use. 4 Again, let this patiented our hearts under any affliction, that its God that inflicts it. It is the Lord, said Eli, let him do what seemeth him good 
z 1 Sam. 3.18 . I was dumb, I opened not my mouth, saith David, because it was thy doing 
a Psal. 39 . God (he was sure) as he might do what he pleased with him, so he would never overdo: his hand should not be further stretched out to smite then to save 
b Is. 59 1. ; and therefore he sets down himself with that consideration. 
Pater est. Si ●●ter ●●nesses This cooled the boiling rage of the young man in T●●c●c●.  Go ye now, and do likewise. Say to yourselves, shall I not drink of the cup, that my father hath put into my hands? stand under the cross that he hath laid on my shoulders? stoop unto the yoke that he hath hanged on my neck 
c Lam 2. ●7. ▪ This is to fall beneath the stirrup of Reason: for the ox knoweth his owner, and holds down his horns to the yoke he puts upon him. Yea, bears and lions take blows from their keepers, and shall not I from the keeper of his Israel 
d Isal. 121.5. ? If I contend with my Maker, worse will come of it. I cannot ward off his blow, nor mott myself up against his fire. The dint of his indignation and displeasure I am never able to avoid or abide. What then should I rather do, 
Levius sit patientia Quicquid co●●●gere est nefas. Horat.  then with meekness and silence buckle a●d how under his hand? and not make my crosses heavier than God makes them by impatience and frowardness. I see the bird in a gin, the fish upon the hook, the faster she strives, the firmer she sticks. The child under his father's rod the more he struggles, the more stripes he gets. If he reach at the rod, he shall have enough of it: if he grumble and growle he is taken up again. God will not give his over, till he hath broken their stomaches, and made them kiss the rod, which the wicked bite, so adding impatience to their impenitence, and passive disobedience to their active.  

Ob.  If God would take the rod into his own hand, 'twould nothing so much trouble me: ●ut h● puts me into such men's han●s as fatastically hate me, 
e Psal. 8 2● Ho●o homini d●● on. Sol.  and are divelishly be●● against me.  
This is as if the child should say; If I 〈◊〉 it choose my rod, I would 〈◊〉 to be whipped: or the condemned Nobleman, If I might choose mi●● executioner, I could be content to lose my head. What are our Enemies but God's officers that can do no more than is given them from above 
f joh. 19.11. ? God's Masons, to how us here in the mount, that we may be as the polished corners of the Temple 
g Psal. 144.12  God's scullions, to scour up the vessels of his household, that they may be meet for the master's use. Let them alone (hardly) with their office (they are but the men of God's hand.) 
h Psal. 17.14.  and look up to the master that sets them a-work: raise not 〈◊〉 the hangman, but run t● the in●●●. This will make th●e ●ay thy hand on thy in ●●h, when thou art chase rip, and ●●●●y to rave against th● instrument; to consider, that tho● that molest or malign us either with violent lands, o virulent tongues, they are set a worke●y Gods good providence for our trial and exercise: and therefore to let fly at them is to let fly at God himself. This will cool a man better than the repeating of the Greek Alphabet, or any such remedy as the moral Sages minister unto us. This thing is proceeded of the Lord, we cannot therefore say neither good nor evil. Gen. 24.50.  
Use 5 Lastly here's matter of comfort under whatsoever crosses: to consider that they come not out of the dust, grow not out of the ground 
i job 3 6. , befall us not as it happens, or as our enemies would have it: but are sent us in by a father, as tokens of his love, and seals of our sonship. God hath not only in a general manner preordained our afflictions, and left all the rest to be disposed of by chance and fortune: but specially ordereth and ruleth them with his most wise, just, and gracious providence, both for manner, measure and continuance; making them ever, as inferior causes serve for his supreme ends, which are his own glory, and our salvation. Afflicted then we shall be, (for as no parent corrects another man's child, so no good parent but corrects his own) but yet in judgement, not in fury 
k jer. 10.24. : neither so little as we would, nor so much as we might: but so much only as our heavenly father shall see meet. Who being only wise, and withal very good, will not tempt us above what we are able 
l 1 Cor. 10.13. : but proportioning the burden to the back, and the stroke to the strength of him that bears it, he will spare us as a man spares his own son that serveth him 
m Mal. 3.17. . The skilful Armourer trieth not an ordinary piece with musket shot: the wise Lapidary brings not his softer stones to the stithy. The good husband turns not the wheel upon his Cummin, nor his staile upon his Fitches. But the Fitches are beaten out with a staff, and the Cummin with a rod. For why? his God doth instruct him to discretion, and doth teach him 
n Esa. 28.26.27.29. . Now the argument holds good from the taught to the teacher: such a teacher especially as is not only wonderful in counsel, but excellent in working. And how is that? wherein stands the excellent work of this wonderful Counsellor 
o Esay 9.6. ? Hear it from the same mouth; Behold, I have refined thee, but not as Silver 
p Esay 18.10. ! because, having in them more dross than good oar; that is, more corruption than grace; they would soon have been consumed in this fiery trial. Which to prevent, the Prophet Malachi tells us, that God sits down by the fire 
q Mal. 3.2.  to rend it, and to look to his Saints. Or, if he be upon any occasion urged to be absent, the Prophet Esay saith, He flies and returns 
r Esay 31.9, et ult. etc. : yea, himself goeth with them into the fire 
s Esay 43.2. , using care, and taking course, that their ●ear be not too great, nor their abode therein so long, as that any grain of grace should be lost, but rather refined and enhanced, by a farther partaking of his Holiness 
t Heb. 12.10. . But I hasten.  
Doctr. 2 As many as I love, I rebuke and chasten. Afflictions, then, are God's Love-tokens. That's a second point issuing from the words. This was a Doctrine preached by Solomon 
u Prev. 3.11.  of old, and pressed after him (in so many words) by the Author to the Hebrews, with an addition, that He scourgeth every Son whom he receiveth 
x Heb. 12.6. : I, and he shall take it for a favour too: for, If ye endure chastening, 
Vers. 7.  saith he, God dealeth with you as with Sons: for what Son is he whom the Father chasteneth not? That's the Apostles first Reason there, and shall be ours (for where can we have a better?)  
Reas. 1 Corrections than are pledges of our Adoption, and badges of our Sonship. One Son God had without sin, but none without sorrow. Christ the natural Son, 
Soli enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  though he were sine corruption, without corruption, yet not sine correptione, without correction; for, The chastisement of our peace was upon him 
y Esay 53.5. : and though he were sine flagitio, without a crime, yet not sine flagello, without a scourge; for, By his stripes we were healed 
z Ibid. . The captain of our Salvation, by being Consecrated through afflictions, brought many Sons to glory 
a Heb. ●. 10. : conformed we are by sufferings to the image of his Son, Rom. 8.29. that he might be the firstborn among many Brethren. For as two pieces of Iron cannot be so sound foldred, and made fast one to another, 
The vessels, and instruments of the Sanctuary were of beaten gold.  but by beating them both together in the fire: so, neither can Christ and his Brethren be so nearly united, and fast affected but by fellowship of his sufferings 
b ●hilip. 3 10. , whil●s they suffer together, that they may be glorified together 
c Rom. 8.17. .  
Reas. 2 But secondly, (for the Apostle proceeds in his Argument) By subjecting ourselves to the Father of spirits, in his corrections we live 
d Heb. 12.9. . Now life (in any sense) is a sweet mercy, a dear indulgence, a precious pledge of God's singular love: for where he loves most, there he commands the blessing, even life for evermore 
e Psal. 133. ult. . Therefore, Abraham, when he would beg the greatest boon for his beloved Son, Oh, saith he, that he might live in thy sight 
f Gen. 17.18. . He that findeth me, findeth life, saith wisdom 
g Prov. 8.35. . But where, and in what way is she to be found? Corrections of instructions are the way of life 
h Prov. 6.23. . How can a natural Father better seal up his love to his child, than by saving his life? and how is that done sooner than by a seasonable and merciful use of the rod? for by nurturing him betime, he may keep him from the gallows. If thou beatest him with thy rod, saith Solomon, he shall not die 
i Pro. 23.13. . And again, thou shalt beat him with the rod, and shalt deliver his soul from hell. Semblably, 
14.  the father of spirits, when he would show his love to his untoward child, whips him till he bleeds, bloods him till he faints and swoons again sometimes; that he may let out his ill humours, and make him whole every wh●● 
k joh. 7.23. , do a perfect cure upon his soul, make it return and live, for why should any die in God's house of Israel 
l Ezek 18.31. ? There are centuries of diseases lying in wait for man's precious life, but far more for his soul. There is the rympany of pride, the dropsy of covetousness, the fever of ambition, the frenzy of passion, the consumption of envy, the epilepsy of Apostasy, the lethargy of security, the plague of discontent, &c Now affliction is Gods Ca holicon, the cross is the cure of them all. Gehezi tells the praises of his severe master to King jehoram 
m 2 King. 8.4.5 Perussem nisi perussem. . Whence some conjecture, that his leprosy made him clear, that his white forehead made him a white soul, that his disease cured him. See this further set forth, job. 33.14. to 31.  
Reas. 3 Thirdly, ●he fathers of our flesh though they love us well enough, yet they verily correct us for their pleasure: to ease their stomaches, vent their choler, discharge themselves of that dipleasure they have conceived against us. Not so the Lord: fury is not in m 
n Esay 27.4. , saith he, he is slow to anger and of great patience, and quickly reputes him of the evil 
o Psal. 103.8. . It is certainly a fearful thing to fall into the punishing hands of the living God 
p Heb. 10.31. : for who knoweth the power of his wrath 
q Psal. 90.11. ? but so the Saints do never: For as he afflicts not willingly 
r Lam. 3.33. , 'tis his work, his strange work 
s Esay 28.21. Vim Deo facimus iniquitatibus nostris: prope est ut cum non permittamus ut parcat. Salvian. ? (We might, if we were ought, live all the days of our life in his house, and not so much as feel the weight of his hand) so when he must do it, (as no remedy but he must, otherwhiles, to his grief) he nurtureth us as a father doth his own son 
t Deut. 8.5. . First, he stands and melts over us, and oh that he might not do it: How shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together 
u Hos 11.8. jer. 32.19.20. . There's all the pleasure he takes in correcting us. Then, when he hath us under hand, in the very midst of judgement he remembers mercy 
x Hab 3.2. . In humbling us, he remembreth us, for his mercy endureth for ever 
y Psal 136 23 Sit licet in natos facies austera parentum. Mens tamen aequa manet— . The same hand that strikes us, supports us under the strokes. God dealeth by us as joseph by his brethren: he looked stern, and spoke harsh, but in the mean while gave them meat without money, and sent them away in peace and with comfort.  
Reas. 4 Lastly, as he corrects us not for any pleasure to himself, so for greatest profit to us. For, first, he hereby makes us partakers of his holiness here. Secondly, 
ver.  fills us with the peaceable fruits of righteousness in heaven. First, 
Retentio excrementorum est parens morborum.  than he chastens us that he may impart unto us of his holiness: and that first by removing the impediments. For, by this shall the iniquity of jacob be purged, and this is all the fruit, to take away his sin 
z Isay 27.9. . He ploughs upon our back, and makes long his furrows 
a Psal. 129.3. , that the weeds being killed, and the ground fitted for seed, we may sow in righteousness, and so reap in mercy 
b Hos 10.12. . Secondly, 
Non quod afflict one proprie sanctifi●ent sed ad mini●●la sunt ad san●i s●●tio●ci●. I●●.  He gives us by affliction the exercise, proof, and increase of saith, hope, and charity: together with sundry other principal graces; working by them experience and patience, which serve for the beautifying, and perfecting of a Christian. For let patience have her perfect work, saith St james 
c jam. 1.4. : intimating, that he is but an imperfect Christian, that wants patience; a very little child in God's house (if any at all) that cannot bear the rod. Thus he makes us partakers of his holiness. 
Pareus.  And so he doth of his happiness too, called here (is some judicious interpret it) the quiet fruits of righteousness; as elsewhere, the crown of righteousness 
d 2 Tim. 4.8. , the crown of life 
e Rev. 2.10. , the weight of glory, that farre-most-excellent exceeding and eternal weight of glory 
f 2 Cor. 4.17. , wrought out unto us by the afflictions of this life: which being light and momentary are not worthy to be reckoned 
g Rom. 8.18. Quò it alis praelentibus durius deprimor, eò de futuris gaudiis certius praesumo. Greg. , therefore, nay, not to be named in the same day with the glory that shall be revealed at that day. Add hereunto, that by our crosses sanctified, weight is added to our crown of bliss, sith according to the measure of our afflictions God meeteth unto us of his graces, that we may be able to bear them: and according to the measure of our graces, he proportioneth our glory and future happiness.  
Use. 1 But is this so, that afflictions are Gods love-tokens? how foully then are they mistaken, that take them for testimonies of his wrath, and effects of his disfavour. And yet this was Abraham's error in the want of an heir of his own body. When God had said unto him, Fear not Abraham: I am thy shield, and thine exceeding great reward; Lord God, saith he, what wilt thou give me, seeing I go childless, 
Gen. 15 1.2. , etc. This also was the people's weakness in the want of water. Is God say they amongst us 
Exod. 17.7. ? as if that could not be, and they athirst. So Gideon in the invasion of the Midianites. The Lord, saith the Angel, is with thee, thou valiant man. But Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us 
k judg. 6.12.13 Psal. 7 7. Buchelecius. ? The like we may say of David in that melancholy psalm of his, as one calls it; and the whole Church in that her doleful ditty; I said, my hope, and my strength is perished from the Lord, 
Lam. 3 18.19.  remembering mine afflictions and my misery, the wormwood, and the gall. I, but who put in that wormwood and gall (might one have replied) into God's cup? 'twas never, sure, of his tempering; that's an ingredient of your own addition. 'Tis true, there is a cup in the hands of the Lord, and the wine thereof is red, and full of mixture. But what? shall all taste alike of God's cup? No, no, the Saints do only sip of the top; they drink only so much of it as is clear and sweet, 
Illud solum quod suavius est et limpidius.  in comparison: but the dregs thereof, the wicked of the earth shall wring them out, and drink them up 
m Psal. 75.8 : say there be some bitterness in that we suffer (as no affliction, for the present, is joyous but grievous 
n Heb. 12.11. ,) yet bitter potions bring on sweet health: and it is in great love, no doubt, (however it be taken,) that the tender father medicines his child for the worms, gives him aloes, or the like: The child cries out as if he were killed, sputters and keeks as if he were poisoned; yet still the father's love is never the less: no more is Gods, for the gall he gives us. It is not fury but mercy that sets God a wor●e in this kind. We are judged of the Lord, that we may not be condemned with the world 
o 1 Cor. 11. . Now to make that an argument of his hatred that he intends for an instance of his love, what can be more absurd and provoking? How would you take such usage at the hands of your children? If they should make such akward and unkind constructions, when you physic them for their good: or, if need so require, apply sharp corrosives, or hot trons to their flesh? How could you take it, I say, if they should exclaim or but mutter; my father hateth m●, is weary of my company, desires my death, seeks to rid me out of the world? would it not gall you to be so much mistaken? And what shall God do, think you? especially, 
Non est argumentum aversi dei, quemadmodum diabolu● interpretatur: sed potius patern●e ipsius benevolenti●e. Lavat. in Pro. 3.11.  since herein we close with the Devil, and take part with him, against our own souls. His work is to accuse God to man (as he did to our first parents in Paradise) as if he envied man the best estate; and of very hatred holds him to hardship, and feeds him (as Ahab did Michaiah whom he loved not) with the bread of affliction, and water of adversity. Thus he suggested to job by his wife and three friends; leaving him his tongue untouched (when all his body beside, 
Chrysost. To●um est pro vulnere corpus.  was but one great botch) as hoping that he, would therewith have cursed God and died 
p job. 1. ult. , or charged him with folly and crueltyp. So the tempter would fain have persuaded our Saviour, that he was no son of God, because he was afflicted with hunger 
q Matth. 4. . But against this temptation, forget not the consolation, which speaketh unto you as unto children; my son, despise not thou the chastening of the Lord, neither saint when thou art rebuked of him: for whom the Lord loveth he chasteneth 
r Heb. 12 5.6. Non ita beatum paulum pu●o quod in coelum raptus quam quod in carcerem conjectus. Chrysost. in Eph. 3.1.  etc. whence the Apostle reckons affliction amongst God's honoraries, and tokens of respect: for, To you it is given saith he, not only to believe (though that's a great matter for he that believeth hath set to his seal that God is true 
s joh. 3 33. , hath subscribed to his truth, and given him a testimony) but also to suffer 
t Phil. 1.29. Act & non in pag. 1565 : which (saith Father Latymer) is the greatest promotion that God gives in this world. job (good man) cannot but admire at it, that God should make so much account of man, should so magnify and dignify him, as to think him worth the melting, though it be every morning, and trying, though it be every moment. job. 7.17.18.  
Use. 2 Secondly, here hence issueth a double Instruction, and you shall have it in the Apostles own words. My son despise not thou the chastening of the Lord, that's the first: neither saint when thou art rebuked 
u Heb. 12.5. , that's a second. This is the Apostles own use of this point (after Solomon) and this is as good an use as we can put it to.  
First then, 
I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  beware you despise not God's correction; count it not an ordinary thing, a light matter, a common occurrence, such as comes and goes as the rain on our clothes which after a while dries up, and all is as before. This is to elevate, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.5.  and set light by God's love-tokens, to vilipend and undervalue his kindnesses, to make no repute nor reckoning of his gracious expressions, and dearest indulgences: whilst we thus lay them at our heels, and cast them into by-corners, as things not worth our careful keeping, or kind acceptance.  
To help against this extreme: Consider first, that affliction cometh not out of the dust, no not the least and lightest that doth befall us: but though Man be borne to trouble as the spark to fly upward, yet every job will seek unto God as the author, and purposely to breed true remorse in himself 
x joh. 5.6.7.8. : and every Naomi (in case of personal sickness or death of friends) will say, the hand of the Lord is gone out against me 
y Ruth. 1.13 : and every Israelite indeed collect, are not these evils come upon us because our God is not with us 
z Deut. ●1. 17 ? For neither is it for nought (in the second place) that God afflicts: but ever there is some Achan in the army, some Sheba in the town, some jonas in the ship, some distemper, I mean, in the soul, some disorder in the life, that God would have removed, and remedied. Thirdly, that he keeps count how oft he afflicts us, and what good use we make of his hand. Amos, 4.5.6.7.  
Now shall God count our crosses, and we contemn them? shall he number our lashes, and we neglect them? shall he lay them on in love for our good, and we bear them off with head and shoulders, lest they should do us good? The hypocrite, saith Elihu, crieth not when God binds him, and doth therefore heap up wrath 
a job. 36.11. . The wicked, saith holy Hannah, are silent in darkness 
b 1 Sam 2.9. , and shall therefore lie down in sorrow 
c Esay. 50.10. : they shuffle over their crosses, and make some sorry shift to rub through them, and think to wear them out as well as they can. Such were those in jeremy, woe is me for my hurt, my wound is grievous. There's their moan at first, but what after a while of pausing? Truly this is my grief and I must bear it 
d jer. 10.19. . As who should say: There's no remedy; 'tis that we all must look for, to have crosses while we are here, when things are at worst they'll mend again: such and such have suffered the very same, and done well enough, and so I hope shall I. God complains oft of this stupidity, and senselessness in his people, and threatneth it sore with a succession of crosses 
e Leu. 26. ; seven more and seven more, and seven to that, to the conversion of his own, and the confusion of his enemies: for is it fit that he should cast down the bucklers first? No: he is too wise, and too strong, to be overcome, or wearied out by any means but strong prayer and humble yeeldance under his mighty hand. Look to it therefore (I charge you) or look for a worse matter. God hath his rods sticking in every corner of the house: yea he hath a swinging rod for them that will not mend with a twig: or if a rod will not do, he will take up his staff: or if that serve not the turn, he hath scourges and scorpions. 'Tis sure, if he take us once in hand, he'll master us, and make us return to him that smites us, or ere he give us over. Take heed therefore we be not of those fools that will not grow wiser though brayed in a morte● 
f Prov. 27.22. : of these drunkards that are strucken, and find it not; beaten again, & feel it not 
g Pro. 23.35. : of those Stoics (stocks rather you may style than) that, count it a virtue to stand out all cross●●, and not be stirred thereat: that think if they may scape afflictions, 'tis well; as if not, 'tis a destiny, they must ●eare it, they were borne to it: & so as beasts or rather as blocks 
h 1 Sam 25.37.  they lie under their burden: & account it greatest valour to make least ado, & lay it as little as may be to hart. But this is to cross God, who intends men should take up their cross, 
Crucem alarms con●cen da●●● Dull ces sunt e●avi, tan e●si valde a●e by Na●iing.  not tread upon it: carry it on their backs, not make a fire of it; be active in carrying it, and do it cheerfully, not because they can neither will nor choose: be sensible of the weight of it, and not run away with it as Samson did with the gates of Gaza. I tell you, there's no standing before a lion when he roareth 
i Amos. 3.8. : there's no bearing up our sails in a tempest, when it rageth, nor contesting with sovereignty, no resisting omnipotency. If ye mean to be King's Sons, ye must bring him the foreskins of an hundred Philistines, show him the fruit of our former ●aff rings. For otherwise, he will construe it for a contempt, and standing over us with his great rod, swinge us sound, and say at every lash, hear ye the rod, and who hath appointed it 
k Mi●. 6.9. . God tells his revolted people by Hosea, he will first be a moth to waste them by some lighter affliction: if that affect not, he will be a worm to rot them, than a lion to tear them, and last of all, withdraw himself from having to do with them, till they see their sin, and seek his face, Hos. 5.12.13.14.15.  
A second lesson the Wiseman takes us out from this point, is, Neither be weary of his correction: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spinae nomen hinc deducitur: Vnde Kabvenaki locum hunc exponit, Ne ejus castigationes ut spinas quasdam existin es tibi molestas. Psal. 73.13.  that is, (as the word imports, and the Apostle interprets it) fret not at it, faint not under it. Far be it from thee, to repent thee ever of thy repentance with David in a passion; or to wish thyself eased of those Love-tokens, which thou feelest as thorns in thine eyes, and therefore startlest; and as pricks in thy sides, and therefore winchest. This is to make an ill construction of God's kindness, as if he meant to kill thee therewith: and to upbraid him with his Mercies, as if they were Cruelties. He hedgeth us about with his thorns 
l Hos. 2.6. , that he may keep us within compass: he pricks us with his briers, that he may let out our ill humours. Oh happy thorns of tribulation, that open a vein for Sin to gush out at! Only, let us not rage at the Surgeon as madmen, nor swoone under his hand as milksops; but frame to a peaceable and patiented behaviour; chiding our hearts when we feel them fret, and shaming ourselves when we find them faint. Why art thou cast down, my soul, and why art thou disquieted within me 
m Psal. 43. ? Why dost thou cry aloud? is there no king in thee? is not the first dominion come unto thee? is thy Counsellor perished 
n Mic. 4.8, 9 ? Surely, if (amidst so many privileges) thou faint in the day of adversity, thy strength is but small 
o Pro. 24.10 . Look thorough the Cloud, and see the Sunshine of comfort on the other side. The time shall come, when thou shalt see and say, That it was in very Faithfulness, nay, in very Love, that God afflicted thee 
p Psa. 119.75 : and that all things (even afflictions too) do concur and cooperate to our greatest good 
q Rom. 8.28. ; such as we would not have wanted for any good. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Be not ye therefore Murmurers 
r 1 Cor. 20.10. , neither be faint in your minds; but call up your spirits, and fortify your hearts against whatsoever discouragements. For your help herein;  
First, consider the good end God aims at, and attains to in all our afflictions; which is to humble us in the sense of our Sins; to give us proof and experience of his power and love in preserving us in them, and delivering us out of them; to purge out our dross, and take away our Tin; 
Esay 1.25.  to greaten our Graces, and by making them more active and stirring, to make us more able unto, and abundant in, every good word and work. God by affliction separates the Sin that he hates, from the Son that he loves: and keeps him by these thorns, that he break not over into Satan's pleasant pastures, which would fat him indeed, but to the slaughter. And albeit we cannot, for present, perceive any such benefit, but the contrary; yet wait a while, 
Vlricus Dux Wuttemb ●●cus, Anno 1519 & Sucviae Confaederatu● ducatu pellitur. Exul ad Philipp: Hastia Lantgrav: consugit—  sibi exilium leave d● cret, & patrir possessionem; si Evangelij luce catendum fuisset, pro da uno reputaret Scultes: Annal. p. 419.  till God hath brought both ends together, and you shall subscribe to this truth. A Torch burns after a while, the better for beating; a young Tree settles the faster for shaking: Gods Vines bear th● better for bleeding; his Spices smell the sweeter for powning; his Gold looks the brighter for scouring. He that knows our frame, knows that we are best when we are worst, and live holiest when we die fastest; and therefore frames his dealing to our disposition, and seeks not so much how to please us, as to profit us.  
Secondly, set thyself to remember the consolations of the Scriptures: And first, the precious promises, those breasts of Consolation 
s Esay 66.11.  which we are bid to suck, nay to oppress, till we get out the sweetness. Do as the little Bee doth, she will not off the flower, till she hath made somewhat of it. Had it not been for this Aqua coelestis, David had surely fainted in his affliction 
t Psal. 27.13. Psal. 119.71. : but this good word from heaven fetched him again, when he was ready to sink. And another time, when he had reasoned himself our of all patience, at the prosperity of the wicked, and his own harder condition; he went into the house of God, and (by perusal of the promises) he received satisfaction and settlement 
u Psal. 73.17. . Secondly, the examples recorded in God's Book on purpose, that we through patience, and comfort of the Scriptures, might have hope 
x Rom. 15.4. . There you shall find job blessing the time that ever he was corrected 
y job 1. : David acknowledging, that it was good for him that he was afflicted 
z Psal. 119. : jeremy praying for it, as a good thing he needed 
a jere. 10. : a whole Churchfull of people voting the same way, Lam. 3.27. Lazarus (though Christ's bosom-friend) labouring under a mortal disease, and many souls cured, and gained to Christ by his sickness. Behold, said she, he whom thou lovest, is sick, joh. 11. Si amatur, saith one, 
Aug.  quomodò infirmatur? If loved of Christ, how comes he to be sick? well enough: 
Anno 1503. Frederi●● ●lectori Saxoniae na●●eati vita est in dorio crent aureo colore salges &c. futuri un san omen ex alvo naterna secum tulit. Bacholeerus in Chrea●●.  It's nothing new, for Gods best beloved to be much afflicted. Qui non est Crucianus, non est Christianus, saith Luther, there's not a Christian that carries not his Cross. Nay, look into the eleventh of the Hebrews, and ye shall see, that none out of the place of torment, have suffered more than God's dearest Saints. Wherefore, lift up the hands which hang down, and the feeble knees: and (sith you run with so good company, and upon so good encouragement) run with patience, the race that is set before you 
z Hebr. 12.1. . There's nothing befalls us, but hath befallen our betters afore us.  
Thirdly, Walk by faith, not by sense, 2 Cor. 5.7. and know, that Grace to stand in affliction, and to gain by it, is better than freedom or deliverance. 'Tis sure, 
S●pi●s opinion quam te la●o●atum. Senec. ●p. 13.  that a cross sanctified, fears us, more than hurts us: for it brings us word, that we are such, as being loved of God, are called according to his purpose 
a Rom. 8.28. . Only, look not to the things that are seen, with the eye of sense: but, at the things that are not seen 
b 2 Cor. 4 18 , but by the eye of faith: the property whereof, is to believe what God saith, though sense contradict it never so much; and to bear a man up above all afflictions, as blown bladders swim aloft all waters. Here then, silence your Reason, and exalt your Faith; conclude, if you be one of Gods, whatever your affliction be (how pressing or piercing soever) it is shot in love, as jonathans' arrows, to warn you, not to wound you; to bid you scape for your life, with David, sith Saul, the devils will, is your utter destruction. And although you cannot yet well see, how, Out of this Eater, can come meat 
c judg. 14.14. , etc. yet you shall see shortly, that God humbleth and proveth you, to do you good in your latter end 
d Deut. 8.16. . Say then to thine affliction, in the language of Faith, as jehoram to jehu, Is it Peace? then march as furiously as thou wilt. Comest thou in love? ride on, because of the word of Truth: for thou art a good messenger; and bringest good tidings. He will not fail, in his good time, to make thee good unto me, who is good, and doth good 
e Psa. 119.68  to all that trust in his goodness before the Sons of men. Mean while, I will wait patiently on him that waits to do me good, and should I dye in the waiting condition? yet, Blessed (saith the Prophet there) are all they that wait for him, Esay 30.18.  
Use 3 Lastly, here's a word of Comfort to all Gods afflicted, to consider, whence it is that he rebukes and chastens them: namely, out of his tender love, and respect to their souls. This should make us to rejoice in tribulation 
f Rom. 5.3. , yea, to over-abound exceedingly with joy 
g 2 Cor. 7.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Such an exuberancy of joy, as should break forth into thankfulness; not so much for the afflictions themselves, (for in their own nature, certainly, they are evils, Prov. 15.15. and strong temptations to Sin, jam. 1.2. they are also fruits of Sin, and part of the curse) as for the love of God to us in Christ, altering their property, Gen. 50.20. and turning these curses into crosses, that I say not blessings, and these testimonies of his wrath, into tokens of his love. The cross of Christ, (like that Tree in Exodus, which Moses cast into Marah) hath made the waters of afflictions, of bitter and loathsome, sweet and wholesome. 
Christianorsi propria virtus est, etiam in ijs quae adversa putantur, refer gratias. Hieron. in Eph. 5.  Put them therefore upon the score of God's favours, look upon them as his Love-tokens, and be thankful. Hereby we shall approve ourselves Sons, and not Bastards; Subjects of his love, and not objects of his hatred; according to that in the Text,  
As many as I love, I rebuke and chasten.  
Doct. 3 Gods best beloved are much afflicted. This also is clear from the Text, and hath the consent of other Scriptures: The just man falleth seven times, that is, often, saith Solomon: understand it chief of crosses and afflictions, as appears both by the context and opposition, Prov. 24.16. There are six troubles, and seven, out of which a good man may need deliverance, saith Eliphaz, job 5.19. yea, David riseth yet higher, and tells us, that Millions are the troubles of the Righteous 
h Psal. 34.19. ; so the words may be read and rendered, Psal 34. And this you may see exemplified in righteous Abel, first: of whose gifts, though God himself testified 
i Heb. 11.4. , yet he came to an unhappy and untimely end: beside, he was the first that ever tasted of death. 
Vix mii● persuade● hominem ex homine n●iteriorem ●atum este, etc. Fun●cius Chron●l.  After him Noah a most calamitous person as ever lived, as the Chronologer computes it. Lot had his righteous soul vexed from day to day by the unclean Sodomites: Abraham had sore trials: and that bosom, wherein we all look to rest, was assaulted with divers difficulties. Few and evil were the days of jacobs' pilgrimage, his whole life one continuate affliction. What should I stand to tell you of joseph, and job, and Moses, and David, and Paul? The whole Church is for this cause called a worm. Es. 41.14. and difference● from all other societies by this character, Oh thou afflicted and tossed with tempest, that hast no comfort! Esay 54.11. and yet Christ loved the Church and gave himself for it 
k Eph. 5.25. . Christ himself, the head and husband of the Church, was consecrated by afflictions 
l Heb. 2. ; and from his cradle to his cross he was the man that had seen affliction by the rod of God's wrath 
m La●. 3.1. : and yet he was the beloved son in whom the father was well pleased. And as himself had his share in suffering (and a chief one too, for he had the worst of it, whiles he received the sting of sorrow into his own person that we might be free) so he foretold it of all his, twice in one Chapter. In the world ye shall have tribulation: And again, ye shall weep and mourn, but the world shall rejoice 
n john 16.20, 33.  etc. And why his own more than others?  
Not for any delight he takes in their trouble (I must tell you) for he afflicts not willingly, nor grieves the children of men 
o La●. 3.35. . If he do, 'tis to his own grief first, Hos. 11.7, jer. 31.19.20. In all their afflictions he is afflicted 
p Esa. 63.9. Ille dolet quoties cogitut esse serox. , and if the toe of Christ's mystical body be crushed in earth, the head cries out from heaven, why hurtst thou me 
q Acts 9.4. ?  
Neither is it secondly, to satisfy his justice upon them, for that's done already (once for all) by him who bore our sins in his body on the tree, suffering, the just for the unjust 
r 1 Pet. 2.24. , and indenting for our freedom. See the articles of agreement fitly and fairly drawn out by himself, joh. 18.8. If ye take me, let these go their way. God's acquittance we have to show under his own hand Matth. 3. This is my beloved Son, in whom I am well pleased.  
Neither yet thirdly, is it to show his sovereignty, whereby, as absolute Lord of all, he might do with his own as he will, and use his creatures at his pleasure 
s Esa. 6.4, 8. Rom. 9.20. .  
Nor last, is it merely (though mainly) for his own glory without any other respect, that he smites and chastiseth: but even then when he principally intends the promoting of his own ends in it, as joh. 9.3. yet semper aliquid subest, there's something more in it then so, that moves him to do it. And what may that be?  
Reas. 1 First, himself hath decreed it, Rom. 8.29. with Luk. 24.26. 1 Thes. 3.3. 1 Pet. 2.21 why then should we be so strange at the matter, 1 Pet. 4.11. or startle at the mention, joh. 11.8. of that which we know was so long before determined, and is therefore inevitable?  
Reas. 2 Secondly, our sin deserveth it, first, sin imputed to us, Adam's sin; secondly, sin inherent in us, 
* This root cannot be plucked up till we are transplanted.  that peccatum peccans as the schools term it, that common cause and impure seminary of sin, original concupiscence: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Timon a●u● La●●tium.  which the Heathen man also assigns for a cause of all our miseries. Thirdly, sin issuing from us: our omissions, commissions, failings in the manner, which forasmuch as they exceed in number the hairs of our head, what marvel if the best have their part in afflictions 
t Psal. 40.12. ? sith sin and punishment are inseparable companions; 
Isidore the Monk was out, that vaunted he had felt in himself to motion to sin for forty year together. So●tat. lib. 4.  they go tied together with chains of Adamant, saith the Poet: like individual twins they are borne together, live together, are attended the one by the other, as the body by the shadow: where sin is in the saddle, there punishment is on the crupper. Whence it is that the Hebrews have but one and the same word for them both: and blind Nature prompted those Mariners, to demand of the obnoxious Prophet jonah, what evil hast thou done, 
u jon. 1.7.  that the hand of thy God doth follow thee so close? and those Barbarians to censure St. Paul for some murderer, whom, though he had escaped the sea, yet vengeance suffered not to live 
x Act. 28.4. .  
Reas. 3 Thirdly, the world we live in occasioneth it; a place made for trials and temptations: for we wrestle not here against flesh and blood only, but against principalities and powers &c 
y Ephe. 6.12. . God's people tread so hard upon the Devil's head, that he cannot but turn again, bite them by the heels, with Dans adder in the path 
z Gen. 49.17. , mischieve them, I mean, as much as he may, that if they will needs go to heaven, they may go halting at least with jacob; they may feel his fingers with Paul 
a 2 Cor. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , be sensible of his sift with Peter 
b Luk. 22.31 . Hence it is that our way to God's kingdom is strew with crosses, an afflicted way 
c Math. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , like that of jonathan and his armourbearer 
d 1 Sam. 14 4 , or that of Israel into the land of Canaan: because it lies through the wilderness of this world, where we are sure to have tribulation 
e john 16. ult. : it being to the faithful christian not a paradise but a purgatory, not a place of pleasure but of pilgrimage, not of triumph, but of warfare, of confused noise, and of garments rolled in blood 
f Esa. 9.5. . What marvel then if in such a place as this, 

Nunquam bella bonis, nunquam certamina desunt:  
Et quocum certet mens pia semper habet.   we meet with conflicts and counterbuffs from the Dragon and his angels, who hate us with a deadly hatred, as Cain did Abel, because our works are better than theirs. Not to speak of that old enmity Gen. 3. (where gins the book of the wars of the Lord 
g Num 21.14 , such as shall still be in sighting, while the world shall be standing) ever since which divine decree, The unjust man is an abomination to the just, and he that is upright in his way, is an abomination to the wicked 
h Prov. 29.27 . Whereunto may be added, that during our abode here (such is humane condition) although we had no troubles of our own, yet should we have sorrow enough by compassionating others; it being the usual lot of God's best children, to have their back-burden of both. See Heb. 10.32, 33, 34.  
Reas. 4 Lastly, God afflicts his own dear servants, for excellent ends and purposes; both in regard of evil, and good. Evil, h●e by afflictions partly preventeth, partly purgeth. Prevent he doth, both evil of Sin first: for, should he not take us in hand sometimes, how foolish, and froward would we grow, yea, how wild and wicked? What would not Abimelech have done, if God had not fastened him to his bed 
i Gene. 20.17 ? Whither would S. Paul have swelled, if Satan had not buffeted him? How far would not Samson have run, being once out, if God had not stopped him with the cross? Next, 
Sinite virgam cor●iprentem ne se●●iatis malicum conterente Bu●.  for evil of pain, both that which is temporal, 2 Chron. 24.28. 
The staile and the wind hurteth not the wheat, but cleanseth it from the chaff. Sop●, though it be black, soileth not the cloth, but rather at length makes it more clean; so doth the black cross help us to more whiteness, if God strike with hi● battledore. ●radford, Act. & Mon. ●. 1486  and that which is eternal, 1 Cor. 11.32. is prevented by affliction. But, secondly, as it prevents evil, so it purgeth it: for as dross is with silver, offal with corn, soil with cloth; so is corruption with our graces. Neither is there any so pure, but needs fining. Affliction is God's fire: winnowing affliction is God's fan, jere. 4.11. washing affliction is God's soap, Dan. 11.35. Winds and thunder clear the air, so do Afflictions the soul. Thus, in respect of evil, God hath his ends in his people's afflictions. Secondly, for that which is good in them, first to try their sincerity, and to know what is in their hearts 
k 2 Chr. 32.31 ; whether they love him, for himself, and will serve him without wages. The carnal Capernaites followed Christ while he fed them 
l john 6.26. . judas can be content to bear the cross, so he may bear the bag: but job will trust in God though he kill him 
m job 13.15. : and David in deep●st distress or desertion, will hang on still; and be persuaded, he shall yet praise him, who is the help of his countenance, and his God 
n Psal 43 ult. Bradford.  A faithful wife, said that Martyr, is never tried so to be, till when she is assaulted: nor a faithful Christian so approved, till proved by affliction. Peace and prosperity hides many a false heart, as the Snow-drift covers an heap of dung. But when affliction, like Simeons' sword, pierceth thorough the soul, than the thoughts of many hearts are discovered 
o Luke 2.35. : than it plainly appears, that the love of God's children was not meretricious, nor their obedience mercenary. The trial of their Faith, being much more precious than that of Gold which perisheth (though it be tried with fire) is found unto praise, and honour, and glory 
p 1 Pet. 1.7. . That a man is indeed that he is in trial. Secondly, God, as he tryeth the good that is in us, by crosses and calamities, so he exerciseth and increaseth it. What use were there of the Grain, but for the edge of the Sickle, the stroke of the I laile, the weight of the Mill, the fire of the Oven? so, what use were there (in comparison) of Patience, Faith, Hope, Humility, godly Wisdom, Courage, Constancy, and diverse other God's graces in us, should we not fall into diverse afflictions, I●●n. 1.2, 3. Rom. 5.3, 4. Rev. 13.9. Here is the faith, and patience of the Saints, saith Saint john, after that he had foretell some grievous persecution: That is, Here is matter for excuse, 
Marcet since adversa●io virtus. S●n.  and increase of these graces in them, which before, lay hid, and had not that good occasion to work upon. saul's malice serves but to enhance David's zeal: The likelihood of losing Isaac, doth both evidence, and intent Abraham's love to God 
q Gen. 22.12. : Good m●n are like Glowworms, that shine most in the dark: like juniper, which smelleth sweetest in the fire: like Spice, which favours best when it is beaten: like the Pomander, which becomes more fragrant by chase: 
Inclinata icsurgit.  like the Palmtree, which proves the better for pressing: like Camomile, which, the more you tread it, the more you spread it: like the Rose, 
Pondere sic pressus surgit acanthus humo. Caiveru●.  which yields sweet water when it is distilled: like the Grape, which cometh not to the proof, till it come to the press: lastly, like God himself, who then doth his best works, when men are at worst, 1 Pet. 1.5. 2 Pet. 3.3. 2 Tim. 3.1. David was never so tender, as when he was hunted like a Partridge 
r 1 Sam 26.20. : jonas was at his best, in the Whale's belly 
s jon. 2. Vig●iabat in ceto qui stertebat in navi : Stevens face never shone so fair, as when he stood before the Council 
t Acts 6.15. . Who is it (saith one) that hath been in the purgatory of trials, 
Hues of Conscience.  but m●y acknowledge more humility; a more narrow heeding of the heart, better abilities in Prayer, more intimate communion with God, and sweeter experience of his Father's endeared affection, Rom. 8. ult. And should not Gods best beloved, then be much afflicted? But what use may this be put to?  
Use 1 First, Do Gods entire friends scape no better? what then will be the end of his enemies? 
Si in Hierosolymis ma●eat semtinium, quid siet in Babylone? Bernard.  Psal. 68.21. Doth he make bloody wails on the backs of his children? what will become of Bastards? doth he deal thus with his Sons? what will he do to his slaves? Cannot all the obedience of his people bear out one sin against God (as we see in Moses, David, Zacharie, others) where will they appear, that do evil, only evil, and that continually 
u Gene. 6.5. ? If involuntary weakness pass not unpunished, how shall wilful wickedness? If they that cross the stream only, are corrected, those that still swim against it, What will they do, when God riseth up? and when he visiteth, what will they answer? Job 31.14. This is an inference, than the which nothing is more common in holy Scriptures: jer. 25.29. & 49.12. Psal. 11.5, 6. Prov. 11.31. Luke 23.31. 1 Pet. 4.17.18. Rom. 11.29. Consult the places, and consider of an answer.  
These are but bug-beare-tearmes, devised on purpose, 
Ob.  to affright silly people: I sit warm, and feel no hurt.  
Indeed because God holds his peace, 
Sol.  and his hands for a time, Men are apt to imagine him such a one as themselves 
z Psa. 30.21. , an approver and abbettour of their evil courses, and carriages. And because judgement is not speedily executed, therefore the heart of the sons of men is set in them to do mischief 
a Eccles. 8.11 : But look to't betimes, and know that God's forbearance is no quittance. 
Cave ne malum dilatum sia● duplicatum. Buchol.  The Lord is not slow (as some men count slowness) 2 Pet. 3.9. Or if he be flow, 
Tarditatem supplicit gravitate compens●t.  he is sure, he hath leaden heels saith one, but iron ha●ds: and the farther he fetcheth his blow, the deeper he will wound, when he striketh. ●e that hath drunk poison, hath his bane about him, though he fall not down dead in the place. Be sure, saith Moses, your sin will find you out 
b Num 32.23 , as a bloodhound: and although, like cain's dog it sleep● a while at your doors 
c Gen. 4.7. , y●t it will awake, and pull out your throat.  

Ob.  Yea but I prosper in the m●ane while, and am in very good plight, my bones are full of marrow, my breasts are full of milk, I want nothing, that heart can wish. 
Sol.  Ease stayeth the foolish 
d Prov. 1.32. , saith Solomon, and prosperity (though the wicked see it not) is a piece of their curse. 
Magna ira est quando peccantibus non i● asciturdeus; sicut medicus si cessaverit curare, desperate Hiero●y ●.  Indeed there can be no greater plague (out of hell) then to thrive in sin. When God would lay the heaviest of his punishments upon Israel, he threatneth to leave them unpunished, Hos. 4.14. Hophni and Phineas had no disease nor disaster, because the Lord meant to destroy them 
e 1 Sam. 2 5 .  
I have wealth to my health: 
Ob.  am well underlayed, have a fair estate, and the world favours me.  
An ill sign: the better, 
Sol.  the worse (as he said of dancers) fatted ware is but fitted for the Shambles. 
Diogenes.  God puts money (as some hoarders do) into these earthen-boxes that have only one chink to let in, but none to let out; with purpose to break them when they are full.  
I have worship to my 
Ob.  wealth, and high-place to my hoards of gold.  

Sol.  God wrestleth with thee, Psal. 18.26. 
Tolluntur in altum, ut lapsug●aviore t●●ut.  and in wrestling, hoiseth thee from the ground (as Hercules did the earth-sprung Giant) that he may let thee fall with the greater poise. What was H●man the better for his honour, while the King frowned upon him? or the happier for being lift up the ladder, when he was to come down again with a rope?  
Threatened folk live long. I have seen so many summers, 
Ob.  and yet am in safety.  

Sol.  Though a sinner do evil an hundred times, and his days be prolonged, yet that's no supersedeas: 
Patientia Dei erga impios quo d●ru●nior, co minac●ot. Buchole.  Eccles: 8.12.13. for it shall not always be well with the wicked, and so tell him from me, saith God, for the reward of his hands shall be given him, with a woe to boot. Esay, 3.11.  
Ay, but when? 
Ob.   
This very instant thou mayst hear that dreadful doom, 
Sol.  
jac. Revius, hist. Pontif. Roman. p. 177  that sorrowful summons, that Pope Innocent the fourth did as he was walking in his palace, and was found dead in his nest the next day. Veni miser in judicium, come thou wretch, receive thy judgement.  
I may, and I may not. 
Ob.   
Be not ye mockers, 
Sol.  lest your bonds be increased, Esay, 28.22. 2 Pet. 3.3, 4. If thou go on in sin, notwithstanding whatsoever hath been said to deter thee, thou art truly accursed even in this life, though not fully, joh. 3.18. Thy preservation (in the mean time) is but a reservation, as it fared with Sol●m and her sisters, who were reseve from the four Kings; that God might rain down hell from heaven upon them: and Senacherib, who escaped the stroke of the punishing Angel, that he might fall by the sword of his own sons, Esay, 37.37.38. Say then, that one woe hath passed thee, 
Praesens indulgentia sutu●am poenam accersi●. Isid. Pe●us.  there is a second and a third worse behind, Rev. 9 12. and 8.13.  
Use. 2 But, secondly, doth God much afflict those whom he most affecteth? This convinceth the blind world of a double error in judgement. First, in guessing of a man's felicity by his outward prosperity. Secondly, in concluding his misery from his calamity. Of both which estates a wiser than the wisest of them pronounceth (and that by an unerring spirit too) that no man knoweth either love or hatred by any thing that is before them. And that, because all things come alike to all 
f Eccle. 9.1, 2 . The sun of prosperity shines aswell upon brambles of the wilderness, as fruit-trees of the orchard: the snow and hail of adversity lights upon the best gardens, 
Scit● Lactantius, si●nt ad verum bon●● per falla ●a mala, sic ad verum malam per tallacia bona pervenitur. Instit. 6.22.  aswell as upon the wild waist. Ahabs' and josiahs' end concur in the very circumstances: Saul and jonathan, though different in their dispositions, yet in their deaths they were not divided 
g 2 Sam. 1.23   
Let no man therefore so far delude himself, as to conclude his comfortable condition, his good estate to Godward, from his outward prosperity: except his soul prosper with Gaius, as well as his body 
h 2 john 2. . The men of this world (called otherwhere, the inhabitants of the earth 
i Revel. 12.12 , in opposition to the Burgesses 
k Phil. 3 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the new jerusalem) are those men of God's hand that having their portion in this life, have their bellies filled with Gods hid treasure, insomuch that they are full of children, and leave the rest of their substance to their babes, Psal. 17.14. Their houses are safe from fear, neither is the rod of God upon them. They are not in trouble like other men: there are no bands in their death. Their eyes stand out with fatness: they have more than heart could wish 
l Psal 73 4, 5, 7. . They dance to the Timbrel and Harp, but suddenly they turn into hell, job. 21.13. And so their merry dance ends in a miserable downfall. They swim merrily down the stream of prosperity, as the silly fishes do down the River jordan, 
Solinus.  till anon they fall into the dead Sea, whereby and by they p●rish. God often gives prosperity in wrath, as he gave the Israelites a King to vex them; as he gave their forefather's quails to choke them: as Eutrapelus gave his enemy's wealth to spite them; 
Eutrapelus cutting, no ●e●e vulchat, Vestune●i● da●●s preciosa. Herat.  as Saul gave Michal to David to be a snare to him: or lastly, as Ebud gave Eglon a present, that he might sheathe his dagger in his paunch. 
Nihil eo infelicius, cui nihil in●elix contigit. Sen.  Why should any one then slatter and flesh himself in an evil way, as favoured of God, because he lives at ease in Zion 
m Amos. 5.1. , and feels no want of outward blessings? which, what are they else, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soph.  to such, but giftlesse gifts. Prov. 20.28? Blessings of the left hand, Prov. 3.16. thrown upon them in great displeasure, and committed unto them no otherwise, than the bag was to judas, to detect the rottenness of their hearts? 
Permulta maximarum non expressa si, na, sed adumbrata virturum habuit— nec sumptui nec modestiae pepercit Vell.  Catiline whiles poor, had many seeming virtues; but having feathered his nest, you could hardly say which he was most lavish of, his money or his modesty. And yet 'tis a world to see, how men struck themselves on the head as the only happy, God's dearest darlings, and chiefest favourites, because of their immunity from crosses, and confluence of temporal contentments. Just like Leah, God, saith she, hath given me my hire, (when he had given her a fifth son) because I have given my maid to my husband 
n Gen. 30.17, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Rhet. l. 2. . She should rather have repent then rejoiced: but she was in the common error, and considered not that God may be angry enough with a man, though he outwardly prosper.  
And as far wide is the world in the other extreme: when they judge a man hated of God because rebuked, and chastened. Thus the Jews censured our Saviour, Esay, 53.3.4. Those three good men misjudged of job: the Barbarians of Paul: and those, Luc. 13. of them that died by the tower of Siloam. This is to condemn the generation of God's children 
o Psa. 73.15. , whose portion here is sharpest affliction. In the world ye shall have trouble, saith our Saviour, 
p joh. 16. ult.  there's no avoiding of it. And all that will live Godly in Christ jesus, shall suffer persecution 
q 2 Tim. 3.12. , every mother's child of them. And through many tribulations we must enter into the kingdom of heaven 
r Act. 14.22. . If any think to go another way to heaven, 
Erigito tibi scala●, Acesi, & ad ●●elum solus ascendito. Socrat lib. 1. cap. 7.  the● this, he must (as Constantine the Great once said to Acesius the Novatian heretic) erect a ladder, and go up alone. Let no man therefore be worse thought of for his crosses, if other wise godly, nor the better for his prosperity, if a worker of iniquity. It is equally abominable before God, to condemn the just man and to justify the wicked 
s Pro. 17.15. ; upon such ill grounds especially. You see how the good husband deals with his trees: those in his garden, he is ever and anon meddling with them, lopping off the superfluous branches, paring of the moss, pruning of the root, digging, and dunging, dressing, and using all good means to make them fruitful. Those other in the field or forest, he lets alone, never looks after them, never troubles them or takes pains with them, till at length he comes with his axe and cuts them down to the fire. Lo such is God's dealing with the sons of men. His best plants have most pruning, his best trees most dressing, his best children most whipping, when bastards shall go without. God will not so much as foul his fingers, with them, Es. 1.5. t●● wrath come upon them to the utmost. 
t 1 Thes. 2.16.  Or if he wrap them up (both sorts) in one common calamity (as it sometimes befalls) yet as corn is cut down with the weeds, but to better purpose; so he makes a difference between the chastisements of his own, and the punishments of strange children. Those he fanneth, to cleanse and gather them as wheat, Matth. 3.12. these with the fan of vanity to drive and scatter them as chaff, Es. 30.28. The wicked he smiteth with his hand, the godly he phillippeth with his finger. Or if he do more than so, 'tis with the palm of his hand only, but the other with his clutch-fist: he lays upon them, as a man doth upon his slave (not as upon his son) he cares not how he smites, nor where he hits. Hath he smitten him, as he smote those that smote him, saith the Prophet? No: but in measure, in the bunches only will he debate with him 
u Esa 27.7 8. , the root shall remain untouched. A Christians crosses reach oftimes but to his flesh, Col. 1.25. he can call his soul to rest, when his body is full of unrest. Still he hath somewhat to uphold him, when he is at worst 
* Habac. 3.17, 18. , as David had in that great distress at Ziglag 
x 1 Sam. 30.6 : and jehosaphat at that dead lift, 2 Chron. 20.12. when he knew not which way to look but to heaven: and those good souls in Micah, chap. 7.7, 8. Prisoners they may be (with joseph) in the pit of affliction, but they are prisoners of hope: and shall come out of the prison by the blood of the covenant 
y Zach. 9.9, ●1. . Yea, as one hour changeth josephs' fetters of iron, into chains of gold, his rags into robes, his stocks into a chariot, his prison into a Palace, the noise of his Gives into Abrech; so shall it be with God's afflicted in the day of their deliverance. Then shall Christ (the Judge) stand forth, and say to those wicked, that here haply have flourished, while better men have met with harder measure: Behold my servants shall eat, but ye shall be hungry: behold my servants shall drink, but ye shall be thirsty: behold my servants shall rejoice, but ye shall be ashamed: Behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl again for vexation of spirit. And ye shall leave your name for a curse unto my chosen: for the Lord God shall slay thee: but call his servants by another name 
z Esa. 65.13, 14, 15. , handle them in another nature.  
Use 3 Next, here's a twofold instruction from this point. And first, to look for affliction, even the best of us, and to make account of it. Secondly, to endure, and hold out under it, not making more haste then good speed, after ease and deliverance.  
For the first of these: you see (all that will live godly in Christ jesus) what ye must trust to. God chastiseth every Son whom he loveth. The Son of his love was perfected by afflictions, He learned obedience by the things that he suffered 
a Hebr. 5.8. : he b●re his Cross before he wore his Crown. He hath begun to us, in the cup of his father's displeasure, and we must pledge him our part: we must fulfil the residue of his sufferings 
b C●los. 1.24. . Hence the Church (which is mystical Christ 
c 1 Cor. 12. 1● ) is called God's Threshing-floore, Isa. 21.10. because it is daily threshed, and exercised with afflictions. Hence she is set forth by the Myrtle-trees in the bottom, Zach. 1.8. that lie open to all kind of ill weather: by a brand taken out of the fire of affliction, Zachar. 3.2. by Noah's Ark, tossed to and fro upon the waves of this world: by Moses his Bush 
* Rubus ardens est sigura Ecclesia, etc. Hieron. , never without some fiery trial: by that white horse 
d Reve. 6. ●, 4  in the Revelation, that is ever followed and chased by a red. 
Hic veteres c●ediderunt mystice sign sicari pios in hac vita per crucis malleo. & secures expoli●i etc. Buchol●.  This also to set forth, the stones of the Temple were first hewn in the mountain, before they were set into the building: the Sacrifices of the Law were first slain, before they were offered; the vessels of the Sanctuary were first to pass the fire, before they were put to any service: so must Gods lively stones 
e 1 Pet. 2 5. , reasonable sacrifices 
f Rom. 12.1. , vessels of honour 
g 2 I●m. 2. 2● , pass the hammer, the knife, and the fire of affliction, before they can be fit for the master's use. You see then your calling brethren, 1 Cor. 1.26. You see your condition: no Christian is without his cross, no heaven to be had, but by touching upon hell-coasts. Sat down therefore, and cast up the cost, thou that intendest to build the tower of Godliness 
h Luk 14.28 , lest else thou come in with a fools Had-I-wist, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and be forced to give over with shame in the midst of the work. And having once set thy foot toward heaven, and finding all fair before thee, bind not upon any long continuance, Say not with job, I shall die in my nest 
i job 29.18. : or with David, I shall never be moved 
k Psal. 30. : for, as sure as the night follows the day, a change will come; and this calm will be followed with a storm: foresee it therefore in the clouds, and provide for it: Let not the tempest take us without our cloaks, light upon the bare, hit us on the blind side: but he wise, and expect that which will certainly befall you: Provide double clothing against the cold of Winter, which though it linger, and be long in coming, yet it never rots in the air. Troubles foreseen, come never a whit the sooner, but fare the easier: 'tis a labour well lost, if they come not, and well spent if they do. Go forth, then, by an holy Providence, and meet them on the Frontiers, as Lot did the Sodomites before they came to his house. Encounter them as jonathan did his enemies, before they came into his country. Make them present, I mean, in conceit, before God sends them in the event: for after the nature of the Basilisk, they die if they be foreseen: whereas, coming all on the sudden, 
Nam leviùs ●●dit quicquid providetis ante.  they find weak minds secure, make them miserable, leave them desperate.  
Next, is it the lot of Gods best beloved to be much afflicted? Have patience then, and hold out; accept of the Chastisement of thine iniquity, Levit. 26.41. and make not haste from under God's hand. He that believeth, will not make haste 
l Esay 28.16 : that is, he will not get out by a backdoor, seek redress by unlawful ways, lift up his soul to e●ill means, grow to those desperate resolutions of the Jews in Ezekiel, If our transgressions, and our sins be upon us, and we pine away in them, how should we then live 
m Eze. 33.10 ? but, buckling on his armour of Patience and Wisdom, he labours for a right use, and then doubts not of a good issue. Yet a very little while, and he that shall come will come, and will not tarry 
n Heb. ●0 37. .  

Ob.  By, but when?  

Sol.  When thy bottom-corruption is purged out; and till then (if thou be wise) thou wilt not desire it. Afflictions, like Lot's Angels, 
Prapara anin●am tuam ad omnem tolerantiam, & citò eà pressu a liberaberis. Chrys.  will soon away, when they have done their errand: like plasters, when the sore is once whole, they will fall off; as till then, they will stick fast by us. In the mean time, let this sustain thee, thy present estate is thy best estate, how bad soever thou esteemest it. 2. Is it sit, with those Bethulians, to send for God by a Post?  
My crosses come thick, 
Ob. Fluctus slactum trudit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as jobs messengers, or as waves of the Sea, one in the neck of another; changes of sorrows, armies of afflictions, so that I have scarce time to breath, to swallow my spittle, to—  
Spare your Rhetoric, 
Sol.  and see whom you have to thank for all your smart. If thou were't not a froward child, what needed so much whipping? if not a knotty piece, what needed all this hewing? if thy disease were not complicate, and the matter of it tough and viscous, an easier purge should serve the turn. Those that are in a Lethargy or Apoplexy must have double the quantity given them, that others have: to awaken their dull senses, and arouse their dead spirits. So it is here; God is a wise Father, and Physician; he knows well enough, that hard knots must have ●ard wedges, that stro g eff●ctions must have strong afflictions, and great corruptions, great crosses to cure them.  

Ob.  My afflictions are not only strong and grievous, but long-lasting and tedious.  

Sol.  That's because your disease hath been long-growing on you, and will not away hastily. Physicians, saith one, to bring away sick matter more fully & safely, are forced again and again to open the vein, taking away now some matter, now other some, as the Patient may bear it. But for thy comfort, and that thou mayst not grow weary of God's correction 
o Hebr. 12.5. , though from thy youth up, thou shouldest bear God's terrors 
p Psal. 88.15. & 129.1, 2. , with David: Consider first, that thou art afflicted less than thy Sins; secondly, less than thy Saviour, who endured many a little death all his life long for thy sake, and at length, the painful and cursed death of the cross. 
See Purcha● his Microcosmus.  To say nothing of that soul of sufferings, which 〈…〉 suffered, when he sweat clotty blood 
q Luk 22 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the garden, and cried out on the cross as forsaken of his Father; after he had been set upon, and laid at with utmost might and malice by the infernal Spirits in that three-hour's darkness 
r Matth. 27.45, 46. . Thirdly, that it is a blessed thing to bear God's yoke from thy youth 
s Lam. 3. : to be betime, and a good while, in God's nurturing-house, and under his discipline. It is most hard, and happy, not to grow worse with liberty: the sedentary life is most subject to diseases. Fourthly, that these light and momentary afflictions are nothing, if compared either to those woes we have deserved in hell, or those joys we are reserved to in heaven. Look thorough the present cloud then, whatever it be, and see the Sunshine of comfort on the other side: eye not the stream thou wadest thorough, but the firm land thou tendest to; and be not over-hasly, nor think long of thy Sea-toile, so long as thou canst look up, and see thy place of arrival a little before thee. Master thy crosses by Christian patience: He that delicately bringeth up his servant, saith Solomon, shall have him become his Son 
t Pro. 29.21. , nay, his Lord at the length. Afflictions, like fire and water, are good servants, 
Fe●tur equis auriga, etc.  but ill Lords. Give them the head once, and there will be no ho with them. Remember the children of Ephraim; they growing weary of the Egyptian bondage, sought to break prison before God's goal-delivery, but had more weight said upon them for their labour. They went for●h armed, and carried bows. saith the Psalmist, but they turned back in the day of battle, Psal. 78.9. This fell out about the birth of Aaron, while their father Ephraim was yet living, 1 Chron. 7.21. and the story is this: God had promised them the land of Canaan: but they, impatient of the Egyptian bondage, not waiting God's command, nor tarrying out his time, would needs, in all haste, set upon the men of Gath, that held a part of the promised Land; but they lost their hopes and lives together: 
Hoc c●at importuno tempore p●ma ●uhu. ●●erba & ●●uda dec●●●e●c. Cypress.  which made Ephraim mourn many days, because it went evil with his house, and haply gave occasion to Pharaohs cruelty, according to that in Exod. 1.10. Come on, let us deal wisely with them, lest they multiply, and it come to pass, that when there fall out any war, they join also with our enemies, and fight against us, and so get them up out of the land.  
Use 4 Lastly, this speaks comfort to all Gods afflicted, to consider, that As many as he loves, he rebukes and chasteneth. We must frame a new Bible, saith one,  we can find any colour out of Gods afflicting us, to prove that he doth not love us. It is a very foolery to conclude after that manner. God's rod (like Ahashuerosh his seepter) is never stretched out toward any of his, but in love: he never sends forth his armies to chastise us, but he gives David's charge, Handle the young man gently for my sake. It is our Isaac's use, first to handle us, and then to bless us. By afflictions we may understand our father's handling of us. And after we have suffered a while, then take a blessing, my Son. Watch therefore against discouragements, and faint not in thy good way. The way is not to be judged by the afflictions, but the afflictions by the way: let not the outward distress drive us, either into hard conceits of God, or heavy conceits of ourselves.  
Ob. My crosses are such, as no good man hath had the like.  
Sol. What? not job? his story is a bookcase to answer this objection. Never any before or since his time was so handle●; insomuch, as his friends said unto him, Call now, if there be any that will answer: and to which of the Saints wilt thou turn thee 
u job 5.1. ? as who should say, what good man was ever in so bad a taking? And yet ye have heard of the patience of job, and what end the Lord made with him 
x jam. 5.11. .  
Ob. job had his trouble laid upon him for his trial, but I have pulled mine upon myself by my sin.  
Sol. Fools because of their transgression are afflicted, so that their soul abhorreth meat (through extremity of sickness) and they draw near to the gates of death: 
Psal. 107.17, 18, 19  yet they cry unto the Lord in their trouble, and he saveth them out of their distresses. See this exemplified in jonah. How came he into the whales belly? was it not by his own undutifulness? See it in David: whence came all his trouble● by Absalon, Amnon, Adonijah? was it not for his fondness, and indulgence? See it in jacob: what might he thank for all his afflictions, whereof God gave him not a draught, but made him a diet-drink: so that he had scarce a merry day, for one trouble or another? Laban follows him, with live and cry, as a thief: Esau meets him with four hundred cutthroats at his heels; Rachel, and Deborah dye upon his hand: his daughter is ravished: his sons are some adulterers, othersome murderers: the famine pincheth him, the loss of joseph afflicts him, etc. But whence all this? and whom had he to thank for it? did he not thrust his own feet into the stocks, by that threefold lie of his, uttered in a breath, to get the blessing? And yet before he was borne, it was, jacob have I loved: and before any of this befell him, God said unto him, Be not afraid, I am with thee, and will do thee good 
y Gen. 31. . And so he did by his crosses: and that's my good, we say, that doth me good.  
Ob. Oh! but I find not that mine afflictions have done me good, and therefore I fear they were not laid upon me in love.  
Sol. First, if that be true indeed, you have cause to fear: 
Que enim in i●spes antony's remedium est, qu● ab usitata impuritate, ne● miseriarum ogestate, nec vitae extre●mtate revocantur? Salu● au. de gub. Dei, lib. 7  for it is a sore sign of a man given up by God, when afflictions will not work upon him. But secondly, it may be thou mistakest; and art bettered by that thou hast suffered, but seest it not as yet, because thy soul is bemisted, or embittered, as those, Exod. 5.21. But thirdly, say it be as bad with thee, for present, as is possible, yet despair not. Asa was not one pin the better at first, for all his afflictions. God sent him a Prophet, and he imprisoned him. God sent the gout to reduce him, and he put his trust in the physicians, etc. But he lived, I doubt not, to see and retract his error: for it is reported of him (and all in one verse) that the high places were not removed, that, was his fault: yet the heart of Asa was perfect before God all his days 
z 1 King. 15.14. . That's thy comfort, it is certain there's no godly man but is or shall be shortly a gainer by his afflictions: he shall exercise patience, prayer and praise, and be daily more and more perfited and purified by this fiery trial, 1 Pet. 4.12. In a word. The God of all grace, who hath called us into his eternal glory by Christ jesus, after that ye have suffered awhile, shall make you perfect, establish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen 
a 1 Pet 5.10, 11. .  
FINIS.   

THE AFFLICTED MAN'S LESSONS, Laid down to Him in a second Discourse upon Revel. 3.19.  
By JOHN TRAPPE, Preacher of the Word.  PSAL. 94.12. 
Blessed is the man whom thou chastisest, O Lord: and teachest him in thy Law.  Chrys. ad pop. Ant. hom. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  LUTHER. 
Christianorum Theologia, Crux.  
LONDON, Printed by RICHARD BADGER. 1637.   

TO THE RIGHT Honourable, his very good Lady and Patroness, the Lady Katherine, Viscountesse Dowager Conwey; Late wife to the Right Honourable, Edward, Lord Viscount Conwey, Lord Precedent of his Majesty's most Honourable Privie-Councell.  
MADAM,  
IF deep engagements may warrant a Dedication, I have enough to patronise this my bold attempt, in craving your Noble Patronage in this little Treatise. All that I seek herein, is, to be reputed obsequiously thankful to your Honour, for a great part of my little livelihood. All that I am able to return, for so many real courtesies, is this poor Paper-gift. Had I a better present, your Ladyship should be sure of it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ut non malè ohm ille Gr●culus Augusto. . But blind Nature saw, and could say, that Bounty consists not in the worth of the gift, but in the will of the Giver 
b Arist. Ethic. lib. 4. ubi au liberalitatem metiendam este, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And the God of Nature hath sealed to this truth in many sacred instances. Noah's sacrifice could not be great, yet was greatly accepted. The Poor-man's goates-haire takes as well at the door of the Tabernacle, as the Rich man's purple: The women's Bracelets and Looking-glasses, as their husband's Gems and jewels. He that had not an Ox, might offer a Lamb: If a Lamb be not in the power of his hand, a pair of Turtles shall excuse him. If he have not that, a handful or two of Flower, with a corn or two of Salt, shall suffice 
c Levit. 5.6, 11, 12, & 14.10, 21, 30, 31. . So low doth the Most High stoop to our meanness. The Widows two mites went as far, as some other men's two millions. And those poorest of Christ's people that were willing indeed, but never (alas) able to deal alms in all their life, shall yet hear at their death, Come ye Blessed: for I was an hungry, and ye fed me. The high heaven may be seen thorough a low lattice: and so may a large heart in a little gift. Howbeit, who can call a thankful acknowledgement (if heart-sprung) little, when all the Fee that our Saviour called for, for his cures was, Go, and tell what God hath done for thee? This, though I, and other your Honour's Beneficiaries should fail to do, yet God is not unrighteous to forget your work, and labour of love which you have showed toward his Name, in the support of his public service; and in that ye have ministered to the necessities of his Saints, and do also minister 
d Heb. 6 10 . Go on, good Madam, to sow yet more of these good works, both of Piety and of Charity, into God's blessed bosom: the fruit and comfort whereof, you shall be sure to reap in your greatest need. For he that soweth bountifully, shall reap bountifully, saith that great Apostle. Now, God All-sufficient, make all grace to abound toward you: that you always, having all sufficiency in all things, may abound more and more daily to every good work 
e 2 Cor. 9.6, 8. . This, after S. Paul, is the constant, and instant Prayer of  
Your Honour's most humble Chaplein, and Remembrancer at the Throne of Grace, John Trappe.   

THE AFFLICTED MAN'S LESSONS. Laid before him in a second Discourse UPON  Revel. 3.19. 
As many as I love, I rebuke and chasten: be zealous therefore, and repent.  
WHo they are whom God corrects, hath been said already out of that which first offers itself in the text, As many as I love. Follows now God's act about this object, and that's double: first I rebuke; Secondly, I chasten. To each of these something: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. conser, jobis 16.8.  and first to the first, I rebuke] That's one signification of the word: but there's more in it then so; I charge and cheek them for their undutifulness, I evict and give evidence against them, I refute and refel their false reasonings, I set them down, and overthrow them by plain demonstration, 
We have no one English word capable of the whole contents of the two words in the Original. D. Featly.  by unanswerable arguments, that is, by my fatherly chastisements, I do them to know, I give them to see their sins (as in a mirror) the ground of all their griefs, the source of all their sufferings: I expostulate with them sharply upon this point, and secretly upbraid them with their wickedness, as the root of their wretchedness, the original of all the evil that befell them from their youth. Doct. 1 Hence observe, That however God chastiseth his best children, and that in great love, yet he would they should know it is for their sins that they suffer, and for their deserts that they are disciplined. 
Nostro ergò merito instiguntur, Pareus  This is a truth undeniable: For first, God affirms it, Esay, 57.17. jer. 30.15. Hosea, 13.9. Secondly, his best servants confirm it, 1 Chron. 21.19. Isay, 64.5. Dan. 9.7, 8. etc. Lam. 1.5.8. et 3.39. etc. Ezra, 9.13. Luke 23.41.  
Thirdly, good reason makes for it, whether we look upon sin the procuring, or God the inflicting cause of that we suffer.  
Reas. 1 For sin, first, it must needs create us much misery: whether we consider it in the cause, or in the effects. The procreant cause of Man's sin, is that Murderer of Mankind 
a john 8.44. 1 john. 5.18. , as saith the proverb of the ancients; Wickedness proceedeth from the wicked 
b 1 Sam. 24.13. : from that wicked one. It is the spawn of that old Serpent, the birth of hell, the vomit of the Devil: and is therefore fitly styled by St. james, earthly, sensual, and devilish 
c jam. 3.15. : yea it is worse than the Devil, who had not been a Devil but for sin: worse than Hell; which is only contrary to the good of the creatures: but sin is contrary to the good of the Creator; whom it dishonoureth in an high degree, and so provoketh him to dishonour us again 
d 1 Sam. 2.30 , and to make us heavy with manifold evils 
e 1 Pet. 1.6. : for can there any good come out ●f such a Nazareth 
f john 1.46. ?  
Neither are the effects of sin less demonstrative of the point. For first, it hides God from us, as a cloud 
g Esay 59.2. : and with him all that's good. For he is the Father of lights, from whom (as naturally and freely as light from the Sun) descendeth every good gift, that is, temporal comforts, and every perfect giving 
h jam. ●. 19. , that is spiritual graces. These good things sin withholds from us, jer. 5.25. or (which is much at one, upon the matter) it causeth God either to curse our blessings, jer. 12.13. or to consume us after he hath done us good, Iosh. 24.20. And all this, for want of God's gracious presence, whereof sin bereaves us: for woe be unto you, saith he, when I depart from you, Hos. 9.12. When God was once gone from Saul, the evil spirit came upon him, the Philistines came upon him, the Amalekites pillaged his country; all mischiefs came trooping and rushing in upon him at once, and on every hand, as it were by a sluice, etc. So in the ninth, tenth, and eleventh Chapters of Ezekiel, God maketh divers removes, and still as he goes out, some judgement comes in. The same we may see in Samson, joash, Asa, and others. The Lord is with you, saith the Prophet, whiles ye are with him If ye seek him, he will be found of you: but if ye forsake him, he will forsake you 
i 2 Chro. 15.2. .  
Secondly, it betrays us into the hands of the Devil, as Dalilah did Samson into the hands of the Philistines. Sin gives Satan (the father of it) advantage, both to accuse us, as job 1.9, 10. and to lay special claim to us, as those that bear his Badge, wear his Livery, do his works, joh. 8. Now, ever the more work, the more wages; for, The wages of Sin is death 
k Rom. 6.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. , saith Saint Paul: that is, all crosses and curses, Temporal, Spiritual, and Eternal; even to the very Itch, as Moses sets forth, Deut. 28. God may justly expose us, to his malice, whom we have served in his lusts 
l john 8.44. ; for, Know ye not that his servants ye are, to whom ye obey 
m Rom. 6.16. ? Yea, he may turn him lose upon us, to afflict us with many sorrows, to break in upon us, and leap over our hedge, job 1.10. when once we take liberty to break God's mounds; and like the Hart that hath leapt the Pale, we are found wand'ring, and biting upon the devil's Commons. Dinah fell into foul hands, when her father's house could not hold her; she lost at once, her virginity and liberty: neither speed we better, when extravagant. David by venturing, had his bones broken, Psal. 51.8.  
Reas. 2 Secondly, if we turn our eyes from Sin, the greatest Evil, to God the chiefest Good, we shall see Reason for the point: when we shall see him, 1, Holy in his nature; 2, True of his word; 3, Just in his proceeding; 4, Good to his children, whom therefore he will not suffer to fall into Sin, without a sensible check.  
First therefore, he is an holy God; and this is Ioshua's argument, chap. 24.19, 20. Ye cannot serve the Lord (saith he, to those that had a mind to make a mixture of Religions) for he is an holy God, he is a jealous God, he will not forgive your transgressions, and your sins, etc. He is of more pure eyes, saith another Prophet, than to behold evil 
n H●b. 1, 13.  with patience, though it be in his own. He hateth it in any person, (his only Son not excepted, who became a Sinner, first, by imputation; for, He made our Sins to meet upon him; and secondly, by reputation; for, He made his grave with the wicked 
o Esa. 53.6, 9 , and passed for a Malefactor) and worse than any thing, the Devil himself not excepted: for he hates the Devil for Sins sake, not Sin for the Devil's sake. Now, Revenge is the next effect of hatred. And hence, God's sword was upon the man his fellow: (I mean, the Man Christ jesus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Litan. Graec.  whose sufferings were unconceivable) and hence also, His hand is still upon the little ones, Zach. 13.7. who fill up that which is behind, of the sufferings of Christ 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , Coloss. 1.24. and are baptised with his baptism, Math. 20.22. plunged over head and ears in the waters of Afflictions.  
Secondly, as God is holy in his Nature, so he is true of his Word: and that which he hath spoken with his mouth, he will fulfil with his hand 
p 1 Kin. 8.15 , as Solomon hath it. Now, this is that which the Lord hath said, I will be sanctified in all them that draw near unto me 
q Leu. 10.3. . Who these are, see Psal. 89.7. 
Omnes sancti in circuitu ejus.  & Psal. 148.14. How he will be sanctified, hear S. Austin: Sanctified he will be, saith that Father, Aut à nobis, aut in nos, either of us, or on us, one of the two. For this is one of God's penal Statutes, and it is sure he'll be no loser by us. But lose he should (and in his glory too, that dearest jewel) should he wink at such things in his own, as he takes notice of, and dislikes in others. Hence his fatherly severity. For, hath he spoken the word, and shall he not do it? As he cannot dye, so he cannot lie, He cannot deny himself 
r ● Tim. 2.13 . Let God be true, and every man a liar 
s Rom. 3.4. . For ever, O Lord, thy Word is established in heaven 
t Psa. 119.89. .  
Thirdly, he is just in his dealings; for, shall not the judge of all the world do right 
u Gene. 18.25. ? Now, It is a righteous thing with God, to render tribulation and anguish upon every soul that doth evil: upon the jew first, (because of his privileges, according to that of the Prophet, You only have I known, of all the families of the earth: therefore I will punish you for all your iniquities 
x Amos 3.2. ) and also upon the Grecian 
y Rom. 2.9. . For the evil there spoken of, is contrary, first to God's Image, sith he is light, and in him is no darkness 
z Rom. 7.12. : secondly, to his Law, which is holy, and just, and good 
z Rom. 7.12. : so equal, and grounded upon so much reasons, that if God had not given it, yet it had been best for us to have observed it. Now, no Lawgiver can sustain, to see his own law broken before his eyes, and not proceed against the delinquent (as is to be seen in the examples of Saul 
a 1 Sam. 14.44. , Nabuchadnezzar 
b Dan. 3.13. , Zaleucus Locrensis, etc.) much less the Lord; who, as he gave the Law in fire 
c Deut. 33.2. , so in fire he will require it. And although the Law admit of an exception in the Gospel to those that are penitent, who are not under the Law, but under grace 
d Rom. 6.14. ; yet in regard of temporal scourges, the repentance even of a Moses 
e Deut. 3.26. , or a David 
f 2 Sam 12.10. & 24.15 , may come too late.  
Lastly, God is good to his Children: hence he lasheth them in their lapses now, that he may free them from a further mischief, that Wrath to come 
g 1 Thes 1.10 . He delighted in the creature at first, Gen 1. and doth still delight in that habitable part of his earth, the Sons of men 
h Prov. 8.31. . How much more in the New-creature, that masterpiece of his work manship 
i Ephe. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ? for, He plants the Heavens, and lays the foundation of the Earth, that he may say to Zion, Thou art my people 
k Esai. 51.16. . Hence it is, that although he can correct us, nay confound us, as an absolute Lord: yet he doth neither the one nor th'other, without just ground of reason in ourselves. And albeit, 
Vel ad demonstrationem debitae miseriae, vel ad emendationem labilis vitae, vel ad exercitationem necessariae patienciae. Aug. tract. in joan. 124.  he chastise those whom he loves, sometimes for his own glory, joh. 9.3. sometimes for their good, for Prevention, Probation, Purgation, etc. yet, still Sin is the original. For this cause, many are weak (by chronical and linger diseases) many sick (by sharp and violent maladies) and many sleep, are dead outright: but all in love, Whiles we are chastened of the Lord, that we may not be condemned with the World 
l 1 Cor. 11.32 .  
Use 1 Now for Application: See hence, first, whither to refer, & what to thank for all your crosses. Sin is the great , Hell-hag, Cutthroat, Trouble-towne, that (Pandora like) brought at first a curse upon the Creatures, and hath made them ever since unuseful and unserviceable; nay, pernicious and destructory (many of them) to Man their first master. The very visible heaven and earth is defiled with our Sins, and must therefore partly be dissolved, and partly purged by the fire of the last day; as the Vessels of the Sanctuary were, that held the Sin-offering. Hence our so many diseases, distresses, miseries, maladies, Troubles without, terrors within; they issue only from our defilements. It is this thief in the candle that wastes us, this Fly in the box that corrupts us, this traitor in the heart that betrays and exposeth us to armies, and changes of trials, and afflictions. In which regard, it was a sound and savoury reply of an English Captain, at the loss of Calais: When a proud Frenchman tauntingly demanded, When will ye fetch Calais again? Pressely, and ponderously he was answered, Quando peccata vestra erunt nostris graviora; When your Sins shall weigh down ours.  
Use 2 Secondly, in all evil of punishment, take occasion to set upon the evil of Sin (as the cause) and revenge upon that, complain of it to God and men; murmur and grudge at nothing else. When God strikes us for Sin, saith one, Satan deals with us as the jews did with Christ, blindfold him, and then bad prophecy who smote him: so in afflictions, we commonly grope as blind men; guessing at this cause, and that, but seldom fasten on the right. Here then the method is, first, to find out the Traitor; secondly, to bring him to condign punishment; thirdly, to banish him the borders of our hearts, and to have no more to do with him, that hath done us so much seath, and caused us so much heart-breaking. First, learn whensoever ye smart, to gather your wits 
m Zeph. 2.1. , to summon your senses, to sift, canvasse, and unbowell, as it were, your own hearts, to turn short again upon yourselves, and make privy search for the Sin God smites at; to find out the plague of thine own Soul 
n 1 Kin. 8.38. , the ground of that other stroke, what ever it be thou gronest under. Doth man suffer for his Sin? let him thank himself, saith the Prophet. But, for help; let him search and try his ways, and turn again to the Lord 
o Lam. 3.39, 40. . Let no man say with the Philistines, It is a chance 
p 1 Sam. 6.9. , a thing that comes by course, had a time to grow in, and must have a time to go in, etc. This is, to be worse than ox and ass, who as they know their master's crib, so the wild colt knows when the dam striketh it.  
'Tis sure; as there's no wind, but may blow rain if God will: so there is ever something in the wind, when it blows in a cross-point to our comfort. Sinful men strike not their dogs, much less their children, without a cause. The just God never smites, but he hath some just reason: his judgements are sometimes secret, saith a Father, 
Aug.  always just. Wherefore liest thou on thy face? said God to joshua, Israel hath sinned: Up, search diligently, &c 
q Iosh. 7.10, 11. . What evil hast thou done (said the Mariners to the distressed Prophet) that this evil is come upon us 
r jon. 1.8. ? Let every such jonas reflect upon himself and say, what evil have I done 
s jer. 8.6. ? What sin have I committed, or admitted? what good have I omitted or intermitted? No rod but hath a voice in it, Hear ye the rod, and who hath appointed it 
t Mich. 6.9. . Something, surely there is a●●isse, that God would have amended. Search therefore, and follow your work close. And that ye may work by rule. First, set thyself in God's presence, and there lay a charge upon thy conscience, to deal truly with thee in the discovery of the traitor, to show thee where his haunt is; for I tell thee, he will deal subtly 
u 1 〈◊〉 23. ●2. , as Saul told the Ziphites concerning David his supposed enemy. Our consciences (saith one) are like looking-glasses; which being o'erspread with dust, show nothing: but if clean wiped, represent things clearly. And as lines that are written with the juice of limmons, when they are held to the fire, are made legible, but not otherwise: so conscience set before those everlasting burnings (so God is called, Esay, 33.14.) will bring us out our sins: we shall be able to say of it as she said of our Saviour, Come see a man that told me all that ever I did 
x john 4.29. . It will bespeak us in the language of that Prophet. Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way 
y jere. 2 17. ? Secondly, single out and set a jealous eye upon thy beloved sin, that bosom-devill what ever it be: and suspect that, above other, for the sin God strikes at. For as in every man there is some one element, humour, passion predominant: so likewise some special sin that plays Rex in his soul; turns him about as the rudder doth the ship: hath him at a beck, as the Centurion had his servants: is to him as a right hand for profit, or a right eye for pleasure. This the Devil studiously hides from us, as being his chief hold, his castle, his throne; out of which if he be ejected, he looseth his kingdom, he falls as lightning from the heaven of men's hearts 
z Luk. 10.18. . As therefore he set Adam to a contrary tree, that he might not eat of the tree of life; so he would turn our thoughts from this to some other sin: make us mistake as the Syrians did the King of judah for the King of Israel, that he may sit as sole King in our hearts, to our utter overthrow. You may easily know it. 'Tis that (among other notes) which thou art loathest, and wouldst lest be a known of: or if it be laid open before thee by God in his word, or thine, own self-accusing conscience (that domestical chaplain) thou art ready to colour and cloak it, to plead and contend for it, to say of it as Lot of Zoar, Is it not a little one? or as David of Absalon, handle it gently for my sake 
a 2 Sam. 18.5. , or as jacob of Benjamin, If he die, I cannot live. In this the Lord be merciful unto me &c 
b 2 Kin. 5 18 Micah. 6.7. . Oh that he would accept of rivers of oil for a dispensation. Or if he will not, thou departest sorry (with the rich young Pharisee) that Christ should call for that sin, which thou art not willing to part with. The true Mother (such was her love) could not yield to see the child divided: no more can many endure to be sundered from their beloved sin. This, their jealous God cannot away with in his own; and therefore follows them with one affliction upon another, till he have struck a parting blow between them and their paramour, that peccatum in deliciis, their darling corruption. Men are sure to be met with most and soon in that which they make a corrival with God.  
Thirdly, take special notice of what kind thy cross is, and where it most of all pincheth. It is Gods usual order to punish sin in kind. Thus Adam's desire of the Godhead was punished with mortality and misery: david's two sins of adultery and murder were punished with Absaloms' and Amnons' incest, and untimely ends. Yea for one life treacherously taken away, he lost four, Amnon his eldest son, Absalon his next, Adoniah his darling, and the child borne in adultery: according to his own sentence unwittingly passed upon himself, he shall restore the lamb fourfold 
c 2 Sam. 12 6.  because he did this thing, and had no pity. jacob feigned himself the elder brother for the younger, and is therefore cozened by Laban, in the elder sister for the younger. Thus God comes home to us in our crosses, pays us often in our own coin, over-shoots us in our own bow: 
Per quod quis peccat, per 1. dem punitur & ipse.  yea many times takes notice of the offending member to punish it. Thus those blasphemers in the Revelation gnawed their tongues for anguish 
d Reve. 16.10 . Dives ●lso was tortured most in his tongue, which he had most abused 
* Quia plus lingua peccave●at. C●pr. . Abimelechs' head had stolen the crown: and therefore in his head is he smitten. Sampsons' eyes were the first offenders, which betrayed him to lust, therefore his eyes are first pulled out, and he is led a blind captive to Gaza, where he first gazed on his courtesan Dalilah. Thus many times the child is so like the father, that ye may safely say, such a sin was the father of such a cross.  
Fourthly, pray God to point thee to that sin he strikes at: cry out with job, How many are mine iniquities and sins? make me to know my transgression and my sin 
e job 13 23. . And again, I will say unto God, do not condemn me: show me wherefore thou contendest with me 
f job 10.2. : This is Elihus advice: surely it is meet to be said unto God, I have borne chastisement, I will not offend any more. That which I see not, teach thou me: if I have done iniquity, I will do no more 
g job 34.31, 32. . Let God but hear such words fall from us, and he cannot but instruct aswell as correct us, Psal. 94.12. He that will have sinful men join instruction with correction, will himself much more, if we seek it at his hands.  
Secondly, having by diligent search found out the traitor that God strikes at, lay hold upon it presently, take it by the throat, drag it by the hair to the place of execution; there, strip it by confession, whip it by humiliation, rip out the heart of it by the practice of mortification. Afflict thyself with voluntary sorrows, not so much for thy pain as thy sin, thy crosses and losses as thy vices and lusts. This is that sorrow to God-ward the Apostle speaks of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that either removes the affliction or sweetens it, and is found in none but those that have sorrowed to repentance 
h 2 Cor. 7.9. . It is for a Pharaoh to cry out of the plague as a man upon the rack, for an hypocrite to howl upon his bod 
i Hos. 7.14. , as a dog tied up in his kennel, when he lusts but hath not: when he kills and desires to have, but cannot obtain 
k jam. 4.2. : for a reprobate to bellow, like a baited bull at the head of every street 
l jere. 50.11. . It's sin that most afflicts a Christian, when he pants under the stroke of his father's displeasure. David cries not Perij, but peccavi, not I am undone, but I have done foolishly; Daniel complains not, we are reproached and oppressed, but we have rebelled and offended 
m Dan. 9.5. . It was not the malice of his persecutors, but the law of his members that put St. Paul. to that piteous outcry. O wretched man that I am 
n Rom. 7.24.  etc. Nothing grieves a good child so much as that he hath grieved his father: this pains him more than the sharpest whipping: so here. It is sin that puts a sting into every cross. And as hell would be no h●ll but for the worm of conscience there, that never di●s; this is worse to ●han then the fire that never goes out: so troubles to God's Saints would be no troubles; we could not be properly said to be miserable in them, were it not for sin that sets them on. You see then where to spend your greatest sorrows, and what to fall out with, when things fall out otherwise then you desire. Hast thou a right hand that offends thee? off with it. Is it a right eye that troubles thee? out with it. Say it be as dear to thee as Ishmael was to Abraham, as Esau to Isaac, as Benjamin to jacob; send it away, discharge thy house, thy heart of it out of hand. Is it not better do so then dye? Surely except we had lingered we had returned twice by this, well victualled 
o Gen. 43.10. , as he said. Whereas if this be done to purpose, look how old jacob met with such joys as he looked not for, saw such sights, heard such news, was sent for in such wagons as that his heart first fainted (for he believed it not) and then revived 
p Gen. 45.26, 27. , when he found it to be true: so shall it be with us, if, for God's sake, we mortify our old sins, the cause of his high displeasure against us. We shall have our delight in the Almighty, and lift up our faces unto God 
q job 22.26. : we shall hear and see such things, (even in this life) as carnal eye never saw, carnal care never heard, &c 
r 1 Cor. 2.9. . And although God should send for us into his Goshen which is above, by a chariot of fire, (some sharper trial) yet his very fire shall preserve us. It is well observed, that both those charrets that came to fetch Eliah, and those that came to defend Elisha were fiery. God is no less lovely to his own in the midst of his judgements, 
L. Bish. of ●ixet.  than he is terrible to his enemies in the demonstration of his mercies.  
Thirdly, beware of meddling any more with Sin, considering the after-claps, and ill-consequents. Can we but forethink what Sin would cost us, we durst not but be innocent: for, Knowest thou not, said he, that it will be bitterness in the end 
s 2 Sam. 2.26. ? A man cannot bathe himself in the sweet pleasures of Sin, but he shall be soweed as deep in the salt-brine of sorrow. Rebecca may make a Kid taste like venison, but Death is in Sins pot. It may pretend and promise fair at first, with Laban, but at parting it will show itself. Fawn upon us it may (as a dirty dog upon his master) but it doth but defile us with fawning; yea, such deep spots it sets upon the soul, as nothing will fetch out, but the blood of Christ, or fire of hell. Sin is a serpent in our bosoms, that cannot live but by sucking out our life-blood. Well it may, Serpentlike, glide smoothly over the body, but at last it will bite like an Adder, and sting like a Cockatrice 
t Prov. 23. ●2. . Honey it may be in the mouth, but gravel in the maw 
u Prov. 20.17. : like jonathans' honey, of which he had no sooner tasted, but his head was forfeited. Pliny tells of a certain country, where their honey is poisonous, because it is sucked out of venomous herbs. Lo, such is the pleasure that is plucked out of Sins botches. What should I say more? there is a deceitfulness in Sin 
x Hebr. 3.13. , saith the Apostle, trust it not: A lie in all these vanities 
y I●●. 2 8. , saith the Prophet, believe it not. It will promise golden mountains, this and that contentment, but it pays pro thesauro, carbones, instead of Mines, Coale-pits. Sin promised Adam he should much mend himself, Achan he should much make himself, David he should much satisfy himself. But, did ever any oppose God, and prosper 
z job. 9.4. ? saith job: are there not large rolls of indictment written on both sides before him, full of sins and woes? Adam had no sooner bit, but he was banished. Achan had no sooner touched the consecrated Gold, but he was a Son of death. David had no sooner embraced the bosom of a Stranger, but he felt himself in a deep ditch 
a Pro. 23.27. ; such, as he that pleaseth God, shall be blessed from 
b Eccles. 7.16. . Be wise now therefore, O ye Christians: be instructed ye Godly of the earth; serve the Lord with fear, and rejoice with trembling 
c Psal. 2.10, 11 . Tremble, I say, and sinne not: 
d Psal. 4 14.  Commune with your own hearts of these things, and be still, or pause, and make a stop; sith there is no safety in running forward. Kiss the Son, who hath ●●●●ver'd you indeed from the w●●●● to come; but yet, so as he can be angry if yet ●●rish from th● way; that is, wander out of it. And, if his wrath be kindled, yea but a little 
e Psal. 2 11. , he will so fall upon you, as that ye will accou●t it greatest madness, to buy the sweetest Sin at so dear a rate. The Judge, you know, besides the block, or gallows, hath lighter punishments for lesser Offenders: as the Stocks, Little-case, Whipping-post, Pillory, Jail, etc. And so hath God, for such as he means not to damn eternally, he can load them with judgements, not temporal only, in their Bodies, names, estates, friends, labours; but spiritual also. Such as are; hiding his face from them in deep displeasure; hardening their hearts from his fear 
f Esa. 63.17. ; impenitent continuance in an evil course; punishing one Sin with another, as in David, Solomon, Samson, Peter, etc. excommunicating them from the power of his ordinances; delivering them up to Spiritual wickednesses, to be lashed and buffeted, till they return to themselves with the Prodigal, and recover their lost wits again. For, Sin works such a distemper in the soul, that the Scripture calls it, Wickedness of folly, even foolishness of madness 
g Eccles. 7.25 . Now, what should God do with his servants when they run mad, but turn them into Bedlam? And, oh the bloody wails that his rod hath left upon the backs of his best children, when they have returned again to folly 
h Psal. 85.8. , till they bethink themselves, and repent, and make supplication, and say, We have sinned, and have done perversely, and have committed wickedness, 1 King. 8.47. All which considered; what should we d●●, rather than shake off any solicitation to Sin, as Saint Paul and the viper 
i A 'tis 28.5. ; silence it, as our Saviour did the devil in the Gospel 
k Mat. 1.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; say nay to it, as the vine and olive did to the rest of the tree in jothams' parable 
l Iu●●. 9.9. ; stoutly repel, and sternly reply upon it, as our Saviour to the Pharisees, Why tempt ye me, ye hypocrites 
m Mat. ●2. 18. ? as Naboth to Ahab, God forbidden that I should part with my patrimony; as Solomon to his mother, interceding for Adonia, Ask for him the Kingdom also 
n 1 〈◊〉. 2. 2●. ; or as the Witch of Endor to Saul, Why seekest thou to take me in a snare, to cause me to dye 
o 1 Sam. ●8. 9 ? To multiply Sin, is to multiply sorrow 
p Psa. 16.4. : and to treasure up Sin, is to treasure up wrath 
q Rom. 2.5. . Is not destruction to the wicked, saith job., and a strange punishment to the workers of iniquity 
r job 31 1, 2, 3 ? And this was that, whereby he frighted his conscience from further meddling. So did David, Psal. 119, 120. So did Paul, 2 Cor. 5.10. And for this it was, that the Lord (knowing the canker of our natures, that we are flesh also, as well as spirit; that the flesh is a slave, and must be terrified) hath purposely proposed to us thrice so many curses as blessings, Deut. 28. that looking up, as David, and seeing the punishing Angel stand over our necks, we may fear and forbear, and Sin no more, lest a worse thing come unto us 
s joh. 5.14. . Take heed therefore (that I may resume, and shut up this Exhortation) take heed, I say, of Sin, if but for the evil consequents. Cast away all your transgressions (as Moses did his staff, when once it became a serpent) For, why will ye dye, O house of Israel 
t Ezek. 18 31 ? fortify your purposes against it, and stand unchangeably resolved against Sin, against every sin, though never so dear or delicious. He that favoureth any, though he forgo many, doth but as Benhadad, recover of one disease, and dye of another 
u 2 King. ●. 10 : yea, without timely repentance, he doth but take pains to go to hell. Sin ever ends tragically: 
Cavete● Me●ampygo. Prin.  avoid it therefore, if but for the black tail of plagues and crosses it draws after it.  
Use 3 Lastly, is it for Sin that we suffer? how should this patient our hearts, compose and allay our fretting spirits under any affliction: yea, how should this make us active and cheerful in bearing God's indignation, because we have sinned against him 
y Mic. 7.9. . It is the wickedness of a man, saith Solomon, that perverts his way, and his heart frets against the Lord 
z Prov. 19.3. . Some secretly repine at God's hand, like those horses, that digest their choler by biting on the bridle. Others more boisterous, set their mouths against heaven 
a Psal. 73.9. ; and like beasts of prey, having been long accustomed to the darkness of corrupted Nature, they are more fierce and furious, and have brutish and fell affections, full of rage and wrathfulness. When they are provoked by any smart or pain, they fly upon God; and all that comes next to hand, as that raging Turk did at the battle of Belgrade. 
Punccius. Chrysost. in Math. Hom. 19  This is to howl against heaven with the Wolf, when the sheep is dumb before the shearer 
b Esay 53 7. . This is to fly in the face of the fanner as chasse, when the heavier wheat falls low at his feet. And yet there is a spice of this disease abiding still in the best: they are not so wholly freed from their spiritual frenzy, but at some times they are ready to play the mad men. Not to speak of David, and jeremy, 'twas jobs weakness, cha. 23.3, 4. He challengeth God into the schools, as it were, and thought to have had the better of him. But he was sharply reproved for his peevishness, chap. 40.2. and cried Peccavi, chap. 42.1, 2. and so must we. God will have us confess against ourselves, our Sins 
c Psal. 32.5. , with David, and say, I know that thy judgements are right, and thou hast afflicted me justly 
d Psa. 119.75 . Let no man say, when he suffers aught, what an hard case is this? how can it stand with divine justice? but let God be justified, and every mouth stopped: for it is not possible that he should wrong us, 
Quamvis aspera & adversa patiamur, minora tamen patimur quam merimur. Salvian.  were it worse with us than ' 'tis. Say then, It is of the Lords mercy that we are not consumed 
e Lam. 3.22. ; that we are any thing out of hell; that our affliction, what ever it be, is not an execution, but a correction only; and that not in extremity, but with a merciful mitigation. Why is living man sorrowful? saith the Church. 'Tis God's mercy that he is alive amidst all his sorrows, especially since Man suffereth for his Sin 
f Lam. 3.39. , the just hire whereof, is death eternal 
g Rom. 6. ult. . This David saw, and was thankful; Thou hast chastened me sore, saith he, but hast not delivered me to death 
h Psa. 118.17 18. . I shall not dye but live, and declare the works of the Lord 
h Psa. 118.17 18. . He that hath deserved hanging, may be glad if he scape with a whipping. Christ hath already suffered the worst of it for us, the just for the unjust. The good thief could say, We are here for our deserts 
i Luk. 23 41. , but he is innocent: and yet he suffered willingly, for he could lay down his life, and take it up again at pleasure. Now Christ on his cross, is a Doctor in his chair, where he reads unto us all a lecture of Patience. How should we take up David's words, and say. Lo I have sinned, and I have done wickedly; but that immaculate lamb of God, what had he done? Let thy hand, I pray thee, be against me 
k 2 Sam. 24.17. , etc. And what though it should be against us as long as we live, yet what's that to the wrath to come 
l 1 Thes. 1.10. , from which he hath delivered us? Howbeit, there is none of God's afflicted that hath not his lucida intervalla, his intermissions, respites, breathing while. Yea, so small a while doth the hand of the Lord rest upon us, that L●ther cannot get deminutives enough, to extenuate it: for he calls it a very little little cross that we bear. So the Scripture in both testaments. The Prophet calls it a moment, and a little moment; and saith, the indignation doth not transire, but pertransire; pass, but over pass 
m Esay 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . The sharp of it is but short and sudden, 
Nubecula est, cito transibit. Mourning lasteth but till morning. Psal. 30 5.  and is therefore set forth in the new Testament oft, by the travel of a woman 
n joh. 16.21. : as she soon forgets her sorrow, so shall we remember our troubles, as waters that are past 
o job 11.16. . Yet a very little while, saith the Apostle, even as little as may be, and he that shall come, will come, and will not tarry 
p Heb. 10.37. : he will come leaping, as a Hind, over the mountains of Bether, (all lets and impediments) to our release and deliverance. Our song, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tamillum tantillum, adhuc pusillun,  after a while, shall be louder than our cries, as it was with Israel at the Red-sea. Wait therefore patiently, and see the salvation of the Lord 
q Exod. 14.13 . The red sea of affliction, 
22.  that might justly swallow us, shall only preserve us; a wall it shall be on the right hand, and a wall on the left, till we have passed through the midst of it dryshod, into the promised inheritance. Surely, in the floods of great waters they shall not come nigh us, Psal. 32.6. or if they do, yet we shall be only washed, not drowned, as Paul was in the shipwreck. Troubled we are, saith he, on every side, but not distressed: perplexed, but not in despair: persecuted, but not deserted: dejected, but not destroyed 
r ● Co●. 4 ●. 9. . Considering therefore, at worst, how well we are dealt with; and that God hath punished us less than our iniquities deserve, Ezra 9.13. fret not with joash 
s 2 Kin 6.33. , but submit with Hezekiah 
t Esay 39 8. . When God's hand is on thy back, let thy hand be on thy mouth; yea, put thy mouth in the dust, and say with jacob, I am less than the least of thy mercies 
u Gene. 32.10. , but worthy the worst of thy punishments. Righteous art thou, O Lord, and just are thy jugdements, as that good Emperor (after David) cried out, 
Mauricius.  when the traitor took away his life, after his wife and children had been butchered before him.  

And Chasten.  
Or, I nurture, discipline, by chastening instruct, and put learning into them by the rod. A metaphor from a father's handling his children, whom he is bound to bring up, in nurture and admonition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ephes. 6.4. and applied to the father of spirits, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. 12.7. and 1 Cor. 11.32. for when we are judged, that is, afflicted, we are chastened of the Lord. The word signifies, we are dealt with as children, that we should not be condemned with the world: like as the careful father whips his young stripling, when he takes him tripping, to teach him more grace, and to save him from the gallows. 
Castigate est cum fanctu corripe●e. P●gne●●s.  To chasten here, saith an Interpreter, is more than to rebuke: and is therefore set after it in the text, as a further favour; for it imports instruction as well as correction, according to that of the Psalmist. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law. Psal. 94.12. what may we hence learn, but this?  

Doct. Nocun e●ta, doctuncnta.  That God's corrections are our instructions, his lashes our lessons, his scourges our schoolmasters, his chastisements our advertisements. For, when thy judgements are in the earth, the inhabitants of the world will learn righteousness 
x Esa● 26.9. . Hence those close connexion's, Psal. 94.12. Prov. 3.12, 13. Prov. 6.23. And this to note, the Hebrews and Greeks' both express chastening and teaching by one and the same word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because the latter is the true end of the former, according to that in the proverb, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hes.  smart makes wit, and vexation gives understanding. The schoolmaster when a lesson shall be learned indeed, sets it on with a whipping. Now, Afflictions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one calls them, God's free-schoolemasters, cursed enough and crabbed, but such as whereby he openeth men's cares to discipline, and commandeth them to return from iniquity. Then he showeth them their work, and their transgressions that they have exceeded 
y job 26.8, 9, 10. . Hence affliction is said to have a voice, and men are called upon to hear the rod, and who hath appointed it. And hence it is, lastly, that some render those words Heb. 12.7. If ye endure chastisement, 
Biblia Tabingent.  If ye persevere in discipline. And where we read ver. 5. My son despise not the chastening of the Lord, the vulgar reads, the discipline of the Lord: which although it be not all out so good Latin (as Beza there notes) yet the sense is very good: it being the proper end and effect of God's corrections to mend and make us better, to teach us the knowledge of God and his will, ourselves and our duties.  
Quest. But whence, first, and what is it next, that affliction t●acheth us?  
Ans. To the first. It is not by any either aptness in them, or hability in us that afflictions instruct us. For such, alas, is the hardness of men's hearts, that until the spirit mollify and make them malleable, Afflictions, Gods hammers do but beat cold iron, little good is done, nay much hurt, by accident: for wicked men grow worse for afflictions, as water more cold after a heat; as naughty boys more stubborn or more stupid after a whipping. But now to God's children his rods are speaking as well as smiting: his corrections are not mute, but mingled with instructions, his strokes may be strokes of war, yet his words are words of peace, Psal. 85.8. And though the Lord give you the bread of affliction, and the water of adversity, yet shall not thy teachers be removed into a corner: but thine eyes shall see thy teachers. And thine ears shall hear a word behind thee saying, This is the way, walk ye in it 
z Esay 30.20, 21. . What dost thou here Elias 
a 1 Kin. 19.9. ? Hagar, Sarahs' maid, whence camest thou? whither wilt thou 
b Gen. 35.1. ? Arise jacob, go up to Bethel, and make there an Altar 
c Gen. 3.51. , etc. What meanest thou o sleeper? arise, and call upon thy God 
d job. 1.6. . Get thee up: wherefore liest thou thus upon thy face? Israel hath sinned 
e I●sh. 7.10.  etc. Lo such, and to like purpose is that still voice and that sweet supply of the Spirit of jesus Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Phil. 1.19. whose office is to convince us, of sin, of righteousness, and of judgement, joh. 16.8. who in chastening David instructed him every morning, Psal. 73.14. his reines also taught him in the night seasons 
f Psal. 16.7. . Who guides gods people into all truth: for he shall not speak of himself, (saith our Saviour there) but he shall take of mine, and shall show it unto you, joh. 16.13, 14, 15. And hence it is that unto the upright there ariseth light in darkness 
g Psal. 112 4. , that the rocks pour him forth water, that whether North or South blow, both blow good to him, and make his spices flow out, Cant. 4.16. Hence it is, that afflictions teach Gods children and not tyre them: mend and not mad them: draw them nearer to God, and not drive them further from God, and all because they are taught of God. 
h joh. 6.45.   
Quest. But what is it (in the next place) that afflictions teach us?  
Answ. Many wholesome lessons: such as we are hard to get, and apt to forget, if not well followed: whence Luther fitly calls affliction, Theologiam Christianorum, the Christian man's Divinity,  
First, they humble us, and so fit us for instruction; for the meek he will guide in judgement, & the meek he will teach his way, Psal. 25.9. Now affliction and meekness have names alike, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such as grow both upon one root in the holy tongue, because this is the effect of the other. Hear and give care, saith the Prophet, be not proud, for the Lord hath spoken it 
i jere. 13.15. . As who should say, Let the Lord speak never so long, never so loud, till he hide pride from man by afflictions, he shall but speak in the air, lose his sweet words, prevail nothing at all with the sons of men, the best discourses fall as rain upon a rock, when they light upon proud and unbroken hearts. God speaks once, yea twice, yet men perceive it not, saith Elihu. But what? shall they carry it away so, and hear no further of him? No: God casts them, saith he, upon the bed of affliction, and scourgeth them with the rod of his indignation. Thus he openeth the ears of men, and sealeth their instructions. And this done, then, If there be a messenger with him, an interpreter, &c 
k job 33 19, 20.16. etc. . He may have audience then, that afore could have none, than he shall be one of a thousand, that afore was the least of a thousand: then men will lend both ears to a good discourse, that before played the deaf adders to the wisest charmers. Manasseh, that unruly beast hamper him once, and you may have what you will: Feed the prodigal with husks, & no service shall be too base for him, that before took scorn to be a Son. The Gallants of our time cannot be stayed in their gallop, till God (to cool the heat of their high-blood, and rebate the edge of their furious resolutions) touch their soul with some terror, 
Morbus vel coronas tibi parturit, vel arrogantiam reprimet. Isidor. Pelus.  or their bodies with some sickness, turn their fool's feathers into kerchiefs, summon them by a disease, to death, and by death, to judgement: tear off that covering, wherewith sloth and security have muffled their consciences, and make them to possess the Sins of their youth 
l job. 13.26. , and now you may talk with them, who before laughed at instruction, as the wild ass doth at the horse and his rider 
m Iob ●9. 18. . The wild ass that is used to the wilderness, though she kick up her heels, and snuff up the wind at her pleasure, so that they that seek her will not weary themselves; yet there is a time when she may be taken, in her month they shall find her, jer. 2.24. Tullus Hostilius, 
Tanta adeò, cum re●tipeida, reverentia divum Nalertu●— Sy●vius Ital. l. 7. Liv. Decad. 1 lib. 5.  while he was well and lusty, thought nothing less fitting a King, than to do sacrifice, as Numa had done before him. But pined with long sickness, he yielded himself to all, both great and small superstitions; yea, he filled the people's heads with multitudes of Religions. This was Tullus: But we have a better example. Saint Paul, I mean, that precious man, that elect vessel 
n Act. 9.15. . Him, when the Lord Christ would tutor, and teach his Gospel (for he neither received it of man, nor was he taught it, but by the revelation of Jesus Christ himself, the Arch-prophet, Gal. 1.12. with Act. 9.16, 18, 20.) he met him on the way, as he was marching furiously to Damascus; unhorsed him, laid him low as earth, and yet lower in his own eyes, abaseth and drives him down to the utmost, till he had not only withdrawn him from his bloody purposes, but hid pride from him, job 33.17. made him of a wolf, (that raving wolf of Benjamin 
* Sunt qui antumant partem illam prophetiae jacobi, de Lupo processuro è tribu Benjamin, Paulo applicarl debere. Beza ann. ad Act. 9.3. , Gen. 49.27.) a lamb, Esa. 1.6. not once opening his mouth, unless it were to crave direction, What wilt thou have me to do Lord? And the Lord said unto him, Arise, go into the City, and it shall be told thee what thou must do. Told thee? by whom? by Ananias? 'twas but a little, surely, that he told him. It was Christ himself that told Paul in that three-dayes-darknesse, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words not sit to be uttered. For now is the time (as some learned conceive) when he was rapt into the third heaven, 
Lud. Capel.  1 Cor. 12.2. At which time, lest he should be lifted up with the abundance of Revelations, (so careful is the Lord Christ to keep his Scholars humble, they shall sit down at his feet, every one to receive his words, Deut. 33.3.) there was given unto him a prick in the flesh; that is, some violent corruption edged with a temptation of Satan, to keep him low, and make him pray.  
And that's a second lesson we learn by Affliction, (sith we are fall'n upon't.) It teacheth us to pray, puts affections of prayer into our hearts, and words of prayer into our mouths, Hos. 14.2, 3. Math. 26.41. makes us return to him that smites us, to treat with him by hearty and affectionate prayer, and to meet him with entreaties of peace. See this in jacob 
o Genes. 32. , and jabez, 1 Chron. 4.10. the Israelites in judges, the Church in the Lamentations, chap. 3.42. up go their hands and hearts and all, when they suffered for their Sinne. So Daniel, what an effectual prayer doth he pour forth in that common calamity, and how doth he be labour the business, while he tugs with God, chap. 9.18, 19? So jonas; he had scarce a breathing room in the Whale's belly, and yet he prays, yea, he cries in prayer, jon. 2.2. So Hannah; when her adversary provoked her s●re, to make her to fret, or to make her thunder, (as the word there signifies) because the Lord had shut up her w●mb, she was in bitterness of soul, and prayed unto the Lord, and wept sore. And s●●e vowed a vow, 
p 1 S●m 1.6.10.  & c. ●o David, Psal. 116.4 and the Son of David, Heb. 5.7. And Paul, being reviled, saith he, we bless, and being defamed, we pray 
q 1 Cor. 4.12 13. . The sense of our present misery sets an edge upon our prayers, puts life and spirit into them, yea, gives them wings to fly aloft, even to the throne of God's grace, and to offer a holy violence to his Majesty, till we have wrung out of his hands, the blessing of deliverance. Oh how fervently have God's children prayed in affliction, how feelingly, how forcibly! Esa. 26.16. Master, said those drowning disciples, carest thou not that we perish? 
Even Darius a Heathen, can give order for prayers to be made at Hierusale●, for the King's life and his sons, when he had seen diverse of his children dye before him Ez●. 6.10 Cresias.  In prosperity we are apt to think ourselves men good enough, see not our need of God, make not out after him, imagine we can do well enough without him. Now the Cross comes, and confutes us clearly; shows us our dependence upon God, our happiness in him, our nothingness without him: and so sends us to him with earnest suits, issuing from our troubled souls, like strong streams in narrow straits, that bear down all that stands in their way. Thus the father of our spirits, the Shepherd and Bishop of our souls 
r 1 Pet. 2.25 , sets these curs upon us when we are straggling, not to devour us, but to drive us into the fold: turns these bugbears lose upon us, that we may fly into his everlasting arms 
s Deu. 33.27 : sends out these summoners, and messengers to cite us first, and, if that serve not turn, to compel us to come in, that his house may be full; as they did that sturdy rebel Manasseh: Who prayed unto God, when he was in affliction, yea, he humbled himself greatly, and besought the Lord his God, and he was entreated 
t 2 Chro. 33. ●2, 13. . For indeed there is no time for hearing of suits, like the time of trouble, Zach. 13.9. And howsoever we cannot, to our thinking, pray at such a time, but only chatter as a Crane, or mourn as a Dove 
u ●sa. 38.14. ; utter some confused and broken Petitions, etc. yet God that searcheth the hearts, knows what is the meaning of the Spirit 
x R●m. 8.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , then when the flesh with her murmurings, keeps such a din (as one saith) that we can hardly hear the spirits mixing with the flesh's roar and repine, his praying sighs. He hears not only the prayers of his afflicted, but even the sighs of his Prisoners 
y Psal. 79.11. ; yea, their breathing, out of the low dungeon, Lam. 3.55, 56. And hence our recourse unto him in the day of distress, Psal. 65.2. and hence the return of our praises unto him, when he hath turned again our captivity, as the rivers in the South 
z Psal. 126.1. : while the wicked gnaw their tongues for sorrow, Apoc. 16.10. or are silent in darkness, 1 Sam. 2.9.  
Thirdly, a Christian learns obedience by the things that he suffereth, grows more buxom and pliant to the whole will of God, understands it more, executes it better. There shall be only fear to make you understand the hearing, Esay, 28.19. We hear and read much of the corruption of our natures, 
Vetus Scriptura commentarine crux est.  odiousness of our sins, necessity of a Saviour, sweetness of God's love in Christ, etc. but we never fully apprehend these things, or taste how good the Lord is, till some sharp affliction. Paul's bodily blindness opened the eyes of his mind: jonas his sin had not been found out but for the tempest. A man is occasioned by his cross, to inquire into sundry passages between God, and his own soul, and to see such things to be sins, or duties, as before he took no notice of 
* They are Pillutae lucis, pills made on purpose to clear the eyesight. Afflictio●es sunt lex practica. Pareus in Gen. col. 20 29. . Afflictions, saith a great Divine, are a practical law. When this law cometh, sin reviveth, as in josephs' brethren: consent is also yielded to the written law that it is good, Rom. 7.9.16. yea that it is good for a man that he hath been afflicted, that thereby he might learn God's statutes, Psal. 119.71. Many a good word is even worse than spilt upon us, till God set it on with his rod. It lies asleep, as it were, like the husbandman's seed under a clod, till God come with his clatting-beetle, and give it room to rise. All Elihues' sweet words were lost upon job, till God had thundered him: then he is ready to say, I have sinned, and perverted that which was right, and it profited me not, I have borne chastisement, I will not offend any more. That which I see not, teach thou me, &c 
a job 31.31, 32. . So David, Before I was afflicted I went astray, but now I have kept thy word, Psa. 119 67. Zipporah presently falls a circumcising her son, when she sees her husband's life lies upon it. N●omi looked not homeward (nor we heaven-ward) ti●l the Almighty had dealt very bitterly with her, yea the loss of her husband and children set her former crosses a work; as in physic, a second potion doth a former, that lay asleep in the body. Thus God beats us, that he may better us: and gives us to grow after an affliction, as children do after a sit of sickness.  

Afflictio ad patientiam instruit ac veiut inungit. Chrys. Cum inven●ret ista patientem, ad majora crudit. Chrysol. ●er. 110.  Fourthly, tribulation teacheth patience, Rom. 5.3. yea such a well-knit patience, as makes a man suffer after he hath suffered, as David did from Shimei, but first, from Absalon. In this school of affliction Paul had learned, in what estate soever he was, prosperous or adverse, therewith to be content 
b Phil. 4.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacris mitiatus sum. . Yea we find, saith a Father, that the Patriarches, Prophets and all the just ones which were types and figures of Christ, did keep nothing more to the praise of their virtue, than this, that by all that they suffered, they had learned patience 
* Inve●timus denique & Patriarchas, etc. Cypr. de bino patient. fol. 105 . A man that hath not been used to this bitter cup, will sputter at it: when another that hath, will cry out in Christ's language, O my father, if this cup may not pass away from me except I drink it, thy will be done 
c Math. 26.42 . And this said; he sits alone and is silent, because God hath laid it upon him, Lam. 3.28. he chargeth not God foolishly, but is in meditation, according to that advice of the Preacher, Eccles. 7.14. If his soul begin to bustle, as it will, he chides down his distemper, and prays himself patiented: he comforts himself in the Lord his God 
d 1 Sam. 30 5 , and foreseeing his deliverance (though but afar off, as Abraham saw Christ) he counts it all joy, though he fall into divers temptations: knowing that the trial of his faith worketh patience, jam. 1.2, 3. and the patiented abiding of the afflicted shall not perish for ever, Psal. 9.18.  
Fifthly, as affliction teacheth patience, so experience too, as it follows in that Rom. 5.3. It is a special help to experimental knowledge: And first, of God, who is never so much enjoyed of us, as when we are in the deep with David 
e Psal. 130.1 , as when we lie hardest with jacob 
f Gene. 28.12 , as when we are worst of all bestead with jehosaphat 
g 2 Chro. 20.12. , as when we are slain all day long for his sake with the Martyrs. Then we are given to see him with our eyes, as job did, who till that time, had heard of him by the hearing of the ear only. Then we come to know that the Lord he is God with Manasseh, 2 Chron. 33.13. yea that he is our refuge and strength, a very present help in trouble 
h Psa. 46.1. . Then we have a clear sight of first, his power, whereby he could as easily have consumed as corrected us, 
Non erube●●o profiteri nunqua● provectum me ad tam sublime notiti● Dei fast●gui quam hoc mo●bo attigi. Rollo●cus apud Melch Adam. in vit. exter. Theol.  hurled us into hell, as held us a while over it, like as David told Saul, he could as easily have cut his throat as he had cut his coat: and as Caesar boasted to Metellus, he could as soon make him hop headless, as bid it be done. It appears, we are no more able to stand before God, than a glasse-bottle before a cannon-shot. Secondly, his wisdom and providence appears in sitting our afflictions both for kind, such it shall be and no other: for time, such a space it shall lie upon us, and no longer; and for weight so much it shall be, & no more. He afflicts his, by line and by plummet, according to their need and ability to bear it. 1 Cor. 10.13. And as he carefully chose out their way out of Egypt, not the nearer but the safer: so he doth ours to the heavenly Canaan. Thirdly, we have experience of his love, most seen and most sealed up unto us in afflictions, his season of showing m●rcy, for man's extremity is God's opportunity.  
Next, as the cross gives us experience of God, how wise, seasonable, merciful, compassionate he is, so likewise of ourselves. It shows a man first, the frailty of his matter. Some, saith one, are more painted than some, but all earthen vessels: some more clear than some, but all brittle glasses. job saw himself but dust and ashes when he was in affliction, that afore had dreamt some greater matter of himself, and made no other account but to dye in his nest 
i I●b ●● 18. . David, when gotten upon his hill, began to crow, that he should never be removed 
k Psal. 30 ●● : but when God hide his face, clanged his hand, David was a worm, and no man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and concludes him that is best underlayed to be very vanity, Psal. 39.5.  
S●condly, It shows us by experience the sinfulness of our disposition, and what is in our hearts, Deut. 8.2. what a deal of infidelity, impatiency, tetchiness, frowardness, faintheartedness, and insufficiency to manage the smallest affliction; according to that of the wiseman. If thou faint in the day of adversity, thy strength is but small. Prov. 24.10. A puddle seems clear at the top, but stir it with a stick, and the mud will rise strait. A Christian, whiles all goes well with him, is apt to think himself a jolly fellow, reasonable wise, humble, patiented, etc. till put to't: and then he soon sees himself to be none of all these, nor any thing else that's good, further, and longer than ●● is upheld by God. A man ●nowes not where his house is ill covered, till winter: a 〈…〉 finds not his want of skill, till he hath received a wound or two: so 'tis here. Crosses, saith one, are like pinching frosts, that will search us: where we are most unsound, we shall soon plain: and where most corruption lies we shall most shrink, 
Absol. 〈◊〉.  when the burden comes. Thus we learn to know ourselves by that we suffer.  
Lastly, Affliction sanctified teacheth what the world is, and gives us to know by experience (that which we might better have taken salomon's or rather Gods word for, without trying further conclusions) that all both persons and things under the Sun are first v●nity, secondly, vexation of Spirit.  
For persons first: take the best and likeliest of them to do us good, they prove miserable comforters, physicians of no value. Surely men of low degree are vanity: 
jonathan was a ●ust friend to David, yet he calls to God his Buckler.  and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity, Psal. 62 9 This is while they live: it is little or nothing they can do for us. And when death comes, His breath goeth forth, he returns to his earth, in that very day his thoughts perish 
l Psal. 146.4. : even those glittering and golden thoughts and projects he had for thine help and preferment, as the word there signify. Thus either our friends dye from us in the height of our expectancies, or else their affections toward us dye; especially when we are in adversity; as they dealt by job upon the dunghill, my kinsfolk saith he, have failed, and my familiar friends have forgotten me. Yea, all my inward friends (or the men of my secrets) abhorred me: and they whom I loved, are turned against me. job 19.14, 19 Lo, this is the world's kindness to their friends 
m 2 Sam. 16.17. ; as he upbraided Hushai: and thus is a man served in the house of his friends, Zach. 13.6. But what for the things of the world? finds the afflicted any more solidity or constancy in them? Nothing less: The world passeth away, and the lusts thereof, saith one Apostle 
n 1 john 2. ●.  The very fashion of this world, the hue of it passeth away 
o 1 Cor. 7.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Mathematical figure. 〈◊〉 23.5.  saith another. Wilt thou set thine eyes, saith a third, upon that which is not? It is heaven only that hath a foundation, earth hath none: God hath hanged it upon nothing, 
The glory of this world is ●●●an o● im●●n, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 4 ●. the pomp of it a fantasy, Acts 25.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: life itself an imagination, Psal. 39 6. Surely in an image walketh each man.  and the things therein are a very nothing. Nothing, I say in themselves, and yet full of power and activity to inflict vexation upon others.  
And this, none can so feelingly say as the afflicted. He finds by experience, the truth of that sacred Proverb, (for persons first) that Confidence in an unfaithful man, in time of trouble, is like a broken tooth, and a foot out of joint 
p Prov. 25.19  The staff of such reeden friendship, will not only break under him that leans on it, but run into his hand and breed vexation of spirit, Esa. 36.6. To him that is afflicted, pity should be showed from his friend: but he forsaketh the fear of the Almighty. My brethren have dealt deceitfully as a brook 
q I● 6.14, 15 , saith job, The best of them is as a brier, saith the Church, the most upright as a thorne-hedge, etc. And th●ne●●nfers, Trust ye not in a friend, put not confidence in a guide 
r Mica. 7.4, 5 , lest he serve us as David's guide did him, Psal. 55.13. 〈◊〉 ●as judas did jesus, who was guide to them that took him, Act. 1.16.  
Quest. But may not a man relieve himself in such unfaithfulness of friends, by the abundance of other means?  
Ans. No, saith our Saviour, neither a man's being, nor well-being consisteth in the abundance of the things that he possesseth 
s Luk. 12.16 . First, in the very pursuit of them is much anguish, many grievances, fears, jealousies, disgraces, interruptions, discontentments, (for, be a man never so well underlayed with the things of this life, yet while his flesh is upon him, he shall be sorrowful: and while his soul is in him, it shall mourn, job 14.22.) Secondly, they are far swe●ter in the ambition, than in the fruition: for besides that, we are never sure of them for a day (whereupon they are called riches of uncertainty 
t 1 Tim. 6.17 , subject to vanity in themselves, and violence from others, Math. 6.19, 20. to our great vexation; to see, that we can no more hold them, than a flock of birds sitting in our garden: nor stay them, than the streams that pass by the sides of a city) if we were sure of their presence, yet we could not be sure of their comfort; because we cannot make our hearts delight in the same things still. Not the world only passeth away, but the lusts thereof 
u 1 joh. 2.17.  also. And this is an evil which I have seen under the Sun, and it is common among men, Eccles. 6.1, 9 though most observed by the children of affliction, whose eyesight is more cleared by those sharp and smart waters. This made David such a weaneling to the world 
x Psal ●31. . God had by his manifold afflictions, laid such a deal of wormwood upon the world's dugs, that he had no mind to suck there any more. My soul, saith he, is even as a weaned child, Psal. 131.2. And thus affected stands every one of Gods afflicted to the things of this life. He knows them too well (and he hath paid for his learning) to trust them too fare, or to meddle much with them. His profession to the world is the same, that the Israelites was to Sihon, Num. 21.21. Let me go through thy land: we will not turn aside into the fields or vineyards (trouble ourselves more than needs about necessaries) neither drink of the waters of the W●lls (lie sucking, like Flies, at those botches of carnal pleasures, or earthly preferments) we will go by the King's highway (that good old way that God hath scored us out in his Word) until we be passed thy country (until we be safe arrived at the key of Canaan, at the Kingdom of heaven.) And this is that Experience that we get of God, ourselves, and others, both persons and things by that we suffer.  
Sixthly, (for the afflicted man is still at his lesson.) Tribulation, as it teacheth Patience, and by Patience Experience, so by Experience, Hope: 
Rom 5.4.  while it puts a man to his proof, makes him look up his Evidences, what time he is assaulted with these and these doubts & temptations of satan; who will labour to leap over where the hedge is lowest; to oppose us then most, when we are least able to resist. At which heavy times, a Christian finding by good experience, that God supports by his sufficient grace, hears him, heals him, sweetens and sanctifies the cross, gives him taste and experiment of his mercy, when nothing else can yield comfort, this rivets him fast to God, and makes him confident for the future. The Lord, saith David, that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistim 
y 1 Sam. 17.37.  Loe, this was it that put so much courage into him in that most dangerous encounter. So Saint Paul in like case, We were pressed, saith he, cut of measure, even above strength, insomuch that we despaired even of life. But we had the sentence of death in ourselves. And what did he make of i●? what good instruction drew he out of this deepest affliction? that we should not trust in ourselves, but in God, which raiseth the very dead. i e. reseveth such as were appointed to dye. Who delivered us from so great a death, and doth deliver: in whom we trust, that he will yet deliver us 
z 2 Cor. 1.8, 9, 10. . God takes and puts a man sometimes past the help of all creatures, that he may bring the glory of all our confidence home to his own door, where it is only due: For till then (such is our untowardness) we seldom seek to him. The Prodigal never thought of his Father till he had no more husks. The Hemorroisse never made out to Christ, till all her money was gone. The unreasonable creatures, many of them, never look homeward, till hunger-bit. The widow that is left alone trusteth in God 
a 1 Tim. 5.5. , saith the Apostle: who while she had an husband, leaned too much upon him. I will also leave in the midst of thee an afflicted and poor people: and they shall trust in the name of the Lord 
b Zeph. 3.12. , saith the Prophet: who till they were poor, trusted in uncertain riches. Asa bore himself bold upon his forces, as being five hundred and fourscore strong, till he was overmatcht with an army of a thousand thousand. Aethiopians. This made him cry, Help us O Lord our God, for we rest on thee 
c ● Chron. 14.3, 9, 11. . God crosseth many times our likeliest projects, and makes the sinews of the arm of flesh to crack, that being unbottomed of the creature we may trust in the living God who giveth us richly all thing to enjoy, 1 Tim. 6.17.  
Lastly, (to let pass many other wholesome lessons that Affliction learns us; as thankfulness upon blessings reobtained, the worth whereof we have now seen best by the want: selfe-examination, and a setting all to rights betwixt God and our own souls 
d Lam. 3.40, 41. : watchfulness and tenderness of Conscience, as in David, while an exile: love to the like afflicted; misery breeds unity, as in Hooper and Ridley that could agree well enough when they were both in prison: bowels of mercies, kindness and compassion towards others in like case, as he that hath had the toothache, or hath been poor and necessitous himself will pity such as are so: see Exod. 12.21. heavenly-mindedness, a breathing after the place of rest, the day of refreshing, etc. David knew not so well what it was to be a courtier in heaven, till he was a sojourner in Meshech. But (to let pass all these and many more, I say, and to go on as we began with the Apostle) Affliction as it teacheth patience and by patience, experience, and by experience Hope, so it worketh such a glorious hope as maketh not ashamed, doth not abuse, befool, disappoint us, as that of the Hypocrite: ar● that because the love of God is shed abroad in our hearts by the holy Ghost 
e Rom. 5.5. : who then especially rests upon us as a spirit of glory and of God 
f 1 Pet. 4.14. , when we are under the cross. God is never so much enjoyed of his children (which was the end wherefore we were placed in the world) as in time of trouble. Then we turn us to God, 
Math. 11.23, 24, 25.  as our Saviour did, Matth. 11. when tired out with the people's obstinacy: then we run into his presence, as the doves into their windows, hover and cover under his wings as the chicken under the hens in a storm, hide us in his bosom, rest us in his lap, shelter us under the hollow of his hand, until the indignation be overpast 
g Psa. 26.20. . Our hearts are naturally full of harlotry, our live● little else than a spiritual fornication: there is nothing more common with us, than to forsake the guide of our youth, and to forget the covenant of our God, Pro. 2.17. disloyally to estrange ourselves from him, and to run a whoring after other lovers: We set our hearts upon earthly things (as the Bee doth his sting) with all our might, and suffer them to carry away our most lively and tenderest affections. Now our jealous God, that hates putting away 
h Mal. 2 19 Dun omnibus humani praesidus vallatus esse ●, vix de Deo cogitandi d●batur spatium: nunc omnibus illis exutus, solum De●m cogito, qui me, sat scio, invocantem exaudiet. Wencesi●tus B●hem Rex ca●tivus, apu● A●n Sy● in hist. Bohem. , though he may say, Plead with your mother plead, for she is not my wife, neither am I her husband, Hos. 2.2. yet, not willing to lose us altogether, Behold, saith he, ver. 6, 7. I will hedge up thy way with thorns; that is, with afflictions: and make a wall, that she shall not find her paths. And she shall follow after her lovers, but she shall not overtake them: and she shall seek them, but shall not find them: then shall she say (lo here the happy effect of affliction sanctified) I will go, 
The Spouse in the Canticles found not her beloved in the day of prosperity, but in the night of adversity. ●. bea●y.  and return to my first husband, to wit, God: for than was it better with me than now. Thus the Lord arresteth us by afflictions, as by his Sergeant: fetcheth us in, in our outstrayes, as the Shepherd doth his sheep by setting his dog after them: brings us into his presence, as Absalon did joab, by firing his field: causeth us to confess and covenant with that good Sheca●iah, We have trespassed against our God, and have taken strange wives, yet now there is hope in Isra●l concerning this thing. Now theref re, let us make a covenant with our God, to put away all the wives 
i ●za. 10.2, 3.  etc. And then, as lover●●re never greater friends th●● after sailing out: so is it 〈◊〉, Because he hath set his love upon me, saith God, therefore will I deliver him: yea, I will be with him in trouble to deliver and honour him, with long life will I satisfy him, and show him my salvation 
k Psa. 90.14, 15, 16. . Whereupon the good soul, inwardly warmed and enlarged with the sense of such a love, reciprocates and replies, with utmost strength of all heightened and endeared affection, Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart saileth: but God is the strength of mine heart, and my portion for ever. Psal. 73.25, 26.  
And these, with many more, are the lessons God lays before his children by their afflictions, and puts into them with his rod. There are also diverse others (as is well observed) that the Lord by his servants troubles, would teach the world. As first, that the evils chiefly so esteemed, are not so indeed: sith the Saints have share in them, who yet their are ●●eed from the greatest mischiefs. Secondly, how such evil; should be borne, by example of their patience. Thirdly, That there shall be certainly a Resurrection, Luke 16 25. Fourthly, to mark the upright man, and behold the just, for (whatever his beginning or his middle be) the end of that man is peace 
l Psal. 37 37. , etc. But I hasten to the Application.  
Use 1 And first, Doth God by chastening, tutor and teach his children? doth he in lashing them learn them their duties, and by corrections instruct them in the way of life? How may this strike cold to the hearts of all such as make nothing of their afflictions: are not taught better by them, profit nothing under them, nay do proficere in pejus, 
Sunt non●ulli qui molestiam quidem iust●nent, tamen finctu privantur. Chrysost. de Laz. conc. 3.  as those impostors in Timothy; grow downward, backward, are worse for their crosses, drunk with affliction, as those, Lamentations 3.15. nay stark mad, as Pharaoh, and Nero that monster of mankind, who threatened his jove for marring his Music with a thunderclap; and dared him to a single combat. Such another was that stigmatic Ahaz, 2 Chron. 28.22. the railing Thief, that suffered with our Saviour: the Sodomites, whose captivity by Kedorlaomer, had not yet made ten good men in those five cities of the Plain: those incorrigible and desperate sinners in Zion, those sacrificing Sodomites, Esay 1.10. of whom the Prophets cry out so much and often, that no means will reclaim them. Let favour be showed to the wicked, yet he will not learn righteousness. Let God lift up his hand, yet they will not see, nor startle. See Esay 26.10, 11. jerem. 2.30, 31. & 5.3. Esay 1.5. Sin hath transformed them, as it were, into those Bears in Pliny, that could not be stirred with the sharpest prickles: 
Hist. Animal. lib. 4. c. 10.  or those Fish in Aristotle, that though they have spears thrust into their sides, yet they awake not. Into such a dead lethargy hath Sin cast some men's souls, that though they are put to pain, yet they profit not, jerem. 12.13. or if they be in travel for the time, yet they bring forth nothing but wind. They are never the better when they come out of their affliction, no, though they poured out a prayer when Gods chastening was upon them, Esa. 26.16, 18. What is this, but to add rebellion to their sin? job 34.37. and rebellion, ye know, is as the sin of Witchcraft, 1 Sam. 15.23. But let such read their sin, and their sentence at once: jerem. 6.29, 30. The bellowes are burnt, the lead is consumed with fire: the Founder melteth in vain, for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them. And surely, if God will walk stubbornly with his own people, till their uncircumcised hearts be humbled; Leviticus 26.41. how much more with his stubborn enemies, that stand out against his strokes, refusing to be reform, hating to be healed? Look how a stubborn man seeks all the hurt he can to him whom he spite's; shuts his care to entreaties of peace, and rejoiceth to see his hurt: so the Lord, (but in a way of justice) finds out plagues against these obstinate rebels; will not be pacified, till he hath his penny worths of them; laughs at their destruction, and mocks when their fear cometh, Prov. 1.26. With the froward man thou wilt wrestle, saith David, Psalm. 18.26. Now, if God wrestle with a sinner, the first that shall come to the ground is his head; he is sure to have his neck broke, even the neck of his soul, in the bottom of hell, job 15.26. to the fire whereof he is continually carrying a faggot to burn himself withal, Romans 2.5. In the mean space, all he suffers here, is but a beginning of those sorrows, a pledge of more in a worse place, a typical hell, a foretaste of that old Tophet, an hell above ground. Well therefore might one cry out, 
Insoelices autem q●● nec verberibus ●em●llescunt. S●ultet. in Is. 1.5.  Oh unhappy persons, whom stripes amend not! They that will not bend by the rod of God's mouth, must be broken with the iron rod of his hand, Psalm. 2. or if the rod will not rule them, his sword shall be drenched in their gall, and bathed in their blood, Deuteronomie 32.41, 42. Or if they scape here, yet their preservation from one, is but a reservation to seven, Leviticus 26. he will surely pay them for the new and the old, and let them look for it. Saul lived a long while after God had forsaken him, and you could see no alteration in his outward condition: but saith the Prophet (and it is most fearful) The strength of Israel doth not repent, 1 Sam. 15.29. I infer (for a second Use) with that other Prophet.  
Use 2 Be thou instructed therefore, Oh jerusalem, lest God's soul departed from thee, jerem. 6.8. lest while he chasten thee with the rods of men, and thou be never the better, he take away his mercy from thee, as he took it from Saul, 2 Sam. 7.14, 15. Take heed ye be not truants in the school of Affliction, but be diligent, and so ply your business, that your profiting may appear to all men, 1 Timothy, 4.15. Seek it of him who teacheth to profit, Esay 48.17. and gives wisdom to his afflicted without upbraiding, jam. 1.5. Seek it, I say, by his infant's, and take it upon his terms. First, see him angry in every cross, and for nothing angry so much, as for Sinne. For his wicked covetousness I was angry with him, I hide me, and was angry, Esay, 57.17. Secondly, see it a blessed thing to bear God's yoke betimes, and therefore be not weary in your minds: for in due season ye shall reap the quiet fruit of it, if ye faint not, Galatians, 6 9 Blessed is the man whom thou chastisest, and teachest in thy Law. That thou mayst give him rest from the days of adversity, etc. Psalm. 94.12, 13. Be sure, if there were any other way to do us good, he would spare a labour of whipping us, jerem. 9 7 but he knows, and so should we, that the cross will bear us to heaven, when nothing else will 
* If there be any way to heaven on horseback, it is by the cross. Bradford. . God's cloud in the wilderness, stayed sometimes a whole year or longer in a place; to their grief, no doubt, but yet to their gain; that he might humble them, and try them, and do them good in their latter end, Deuteronomie, 8.16. as Moses hath it. Thirdly, melt and mourn kindly before the Lord, as josiah, in the sense of your sins, Gods deserved displeasure, but especially his infinite love in chastening you here, that you may not be condemned hereafter. This is the only way to difarme GOD'S indignation, to get from under his mighty hand, and to be rid of his rod, 1 Peter, 5.6. By such a course as this, jacob appeased that rough man Esau: Abigail diverted David from his bloody purposes: the Syrians found favour with Ahab (that Non-such, as the Scripture styles him) by an humble submission, 1 King. 20.13. And one of our Edward's riding furiously after a servant of his that had displeased him, with a drawn sword in his hand, as purposing to kill him: 
Si servulum tuum videas, peccata propria consitentem, ultrò offerre se poenae, instecteris, & ignosces: de domini miseratione dissidis? Ambr. in Psal. 37.  seeing him submit, and on bended knee sue for his life, was content to spare him, and receive him into his favour 
* Acts and Monuments, in Edw. 1. . Lo, this is the way to make our peace with God, and this is the very course, that he points and prompts us to in the text,  
As many as I love, saith he, I rebuke and chasten. But what lesson may we hence take out? Be zealous therefore, and repent.  
There seems to be an hysterosis in the words, q. d. repent thee of thy remissness, laziness, luke-warmnesse, and learn by that thou sufferest, to be zealous of good works, fervent in spirit, serving the Lord. Or, (which I rather incline to) 'tis a trajection; Be zealous and repent, that is, be earnest and thorough in thy repentance, and each part thereof, contrition, or humiliation, and Conversion or Reformation: The former is called in Scripture Repentance for, or, of sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2 Cor. 12.21. Rev. 9.20. The latter, Repentance from sin, Act. 8.22. Heb. 6.1. In both we must be zealous, doing them with all our might, as David is said to have danced before the ark: and this, as at all times, so especially when Gods hand is gone out against us and seems to thrust us down, as it were, with a thump on the back.  
For contrition, first, know that God will never leave pursuing thee till the traitors head be thrown over the wall, till thou humble thyself to walk with thy God. As one cloud follows another, till the sun consume them: so one judgement after another, till godly sorrow dispels them. Gather yourselves 
i Zeph. 2.1.  therefore, and call in your wits, that are wand'ring after vanity: turn your eyes inwards, that you may see for what you suffer. And this done, 
I●sdem quibus videmus, oculis flemus.  let your eye affect your hearts till they ache again, yea till they fall asunder in your bosoms like drops of water: labour, and leave not, till you feel your sins as so many daggers at your hearts, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Peter's converts did, Act. 2.37. yea as so many daggers at Christ's heart, as those in Zachary, Zach. 12.10. that looking upon him whom ye have pierced, your hearts may be like so many Hadadrimmons: you may weep over him that bled for you: your eyes may be a fountain of tears 
m jer. 9.1. he semmes to attude to 1 Sam. 7.6.  to wash his feet in, who hath opened a fountain of hi● own blood to bathe your so●●●s in, Zach. 13.1. In the twelfth Chapter, the Prophet seems to be at a stand, knows not whence to borrow comparisons, sufficiently to set forth the depth of their godly sorrow. They shall mourn for it, saith he, as one mourns for his only son (think here how great the grief was of that disconsolate widow of Naim, Luke 7.13. of jacob for his joseph, of David for his Absalon) and shall be in bitterness for it, as one that is in bitterness for his firstborn: yea the lamentation of some one poor woman in her closet for her sin, shall exceed that mourning at Megiddo, for the loss of good josiah. Marry Magdalen is a just instance hereof; whose eyes were a laver, and hair a towel to wash and wipe the feet of Christ. Some others of God's Saints have expressed their hearty humiliation in time of affliction, by bowing down the head, casting down the body, a softly gate, a low kind of language, like broken men; putting sackcloth on their loins, and ashes on their heads, as those that had deserved to be as fare under ground as they were now above. Yea in a time of common calamity the Lord called his people to baldness 
n Isa. 22.  for sin, which in other cases was forbidden, Deut. 14.1. And Ezra practised it accordingly, when he rend his mantle, and his garment, and plucked off the hair of his head and of his beard, and with knees bend, and hands spread out, he cried, O my God, I am ashamed and blush to lift up my face to thee, etc. Ezra, 9.3, 6. Yea David went further than this: for not content to wash his bed, even his under-bed with his tears which he had defiled with his sins, he made a real resignation of himself and all he had into God's hands, as having forfeited all. If he thus say, I have no delight in him, behold here am I, let him do to me as seemeth good unto him, 2 Samuel, 15.26. So another time, when the Lord pleaded against him with pestilence and blood: Ezekiel, 38.22. he stood forth and offered himself to the stroke of the punishing Angel, with Me, 
Virg. A●ncid.  me, ego qui feci, in me convertito ferrum: 'Twas I, ' 'ttwas I, let thine hand, I pray thee, be against me and my father's house. 
2 Sam. 24.17.  And the like must be done of us, in case of God's displeasure justly conceived against us. Let the glory be to him, take the shame and blame of it to ourselves, submit to any thing that he shall see good to inflict. Say, Here I am, let him do to me as seemeth him best. If God will have my life, here it is: if my goods, here they are; if my children, or any other dear pledge of his former favour, I resign them freely into his hands. I am less than the least of his mercies; I am worthy the heaviest of his judgements: I have deserved to be destroyed, yea to be hurled into hell. This is that judging of ourselves that the Scripture calls to: and this is that submitting ourselves to God, that Saint james presseth with such variety of expressions: chapt. 4.7, 8, 9, 10. Draw nigh to God, saith he, and God will draw nigh unto you. Come near unto him, as judah did once to joseph, and say, O my Lord, let thy servant. I pray thee, speak a word in my Lords ears, and let not thine anger burn against thy servant, Genesis 44.18.  
Ob. We dare not draw nigh to God, for he is an holy God, he will not forgive our transgressions nor our sins, Iosh. 24.19.  
Col. Cleanse your hands, ye sinners; purge your hearts, ye double-minded: not your hands only, with Pilate, but your hearts also, with David, Psal. 51. who washed himself so thoroughly, that he became clear as the picked glass, and white, as the snow in Salmon.  
Quest. But where, and how must we wash?  
Ans. Ye cannot wash in innocence, wash you therefore in tears: Be miserable (saith the Apostle:) so ye are, but feel yourselves to be so, wo unto mourning. Nay, dwell upon it so long, till ye draw tears from your eyes; yea, tears of blood from your hearts, if it were possible. Sin in the soul, is like the head of a bearded arrow in the body; and is thereto compared (as some of good note conceive) in that 2 Corinthians, 12.7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which will not be pulled out, without pain and bloodshed. 
Poenite●tia q. punientia.  Afflict yourselves therefore, (be active in it, for some are humbled, but not humble; low, but not lowly) and mourn and weep: or if thou canst not weep, let it be the fruit of thy constitution, and not of thy corruption; in which case, dry sorrow may be as good as wet. But, weep if thou canst; yea weep, till ye can weep no longer. They which will not weep here, shall have their eyes whipped out in hell: they that will not wail among men, shall howl among devils. For your help herein, Let your laughter be turned into mourning, and your joy into heaviness: As who should say, Call off your thoughts and affections from matters of mitth, and set them all a-work upon sorrowful objects. Make use of all means, improve all occasions, turn all the streams into this one channel, for the driving of that mill may grind the heart. Thus, Humble yourselves under the mighty hand of God, and be ze●lous in it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.7.  and he shall lift you up in due time. As in the mean while, this zeal in repenting, shall speak you sound and serious in your godly sorrow, one effect whereof is Zeal, 2 Corinthians, 7.11.  
But then, secondly, our sorrow must be, (as that of those Corinthians was) unto a transmentation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or inward change. Our Contrition must be joined with Conversion, else all's lost, for this latter is the consummation of the former, and the seal of its sincerity. Here then, you must set to work again, and be zealous in it. Let your crosses teach you, to cast away all your transgressions, Ezekiel, 18.31. to turn from all your wickedness, Acts, 8.22. repent of all your dead works, Hebrews, 6.1. put off all the fruits of the flesh, Colossians, 3.9. Spare no sin, but least of all thy beloved sin, thy familiar-devill: pitch thy hatred chief upon that, fight neither against small nor great in comparison of that: say of it, as Haman of Mordecai, What avails me any thing so long as that liveth? but that once dead, the rest will soon follow, as all the servants attend the master's funeral. Let joab dye, though it be by the horns of the Altar. Let Adoniah lose his head, though Bathsheba intercede for him: bring out the dead carcases of these Archrebels out of the palace of your hearts, through the dungport 
n Neh. 3.13.  of your mouths: yea spit forth that filth with utmost indignation. And as Amnon put away Tamar with extreme distaste, after he had abased her: so let us deal by our sweet sins. Affliction sanctified will soon reach Gods Israel to pollute the idols which themselves had perfumed, and to say to the works of their own hands, Get thee hence: Isay 30.20, 21, 22. What have I to do any more with Idols? Hoseah 14.8. those idols of mine own heart? said Ephraim, after that he had bewailed his own untamednesse with tears, and upon corrections of instruction smote upon his thigh. jeremiah. 31.18, 19: as that Publican upon his breast, who would as willingly have been knocking upon the sin in his heart, & giving it the blue eye 
z 1 Cor. 9.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that Saint Paul did, if he could have come at it. This then is that we have all to do: and this the Lord looks for at our hands (specially) when we are in any affliction; to cease from our own works, Hebrews, 4.10. to keep us from our own wickedness, 2 Sam. 22.23. and not turn after the way of our own hearts, Esay, 57.17. to purge ourselves from all filthiness of flesh, and spirit, (as the Viper, when he is lashed, casts up his poison) and to perfect holiness in the fear of God: 2 Cor. 7.1. For else, all our pretended contrition, if it be not attended with Reformation, is but as the crouching of a fox; which being taken in a snare looks lamentably, but 'tis only to get out. It was a grievous complaint God made of his people. Isay, 53.17. I hide me, and was angry, yet they went on frowardly in the way of their own hearts. And again by the Psalmist; whiles he slew them, than they sought him, yea they returned, and enquired carely after God. Nevertheless their heart was not right with him, neither were they steadfast in his covenant, etc. Psalm, 78.34, 37. While God was in whipping them, they cried, as children. I'll do no more, I'll do no more: but when the rod was removed, and the smart a little over, their promise was forgotten, and they as bad as before: Like as a dog when he comes out of the water, shakes his ears, and as a swine when washed, returns again to the guzzle. How much better David? He swore (and he would stand to it) to keep God's statutes. Psal. 119.106. And when did he swear, but in the time of his affliction? Remember David, Lord, with all his afflictions. Who swore unto the Lord, and vowed unto the mighty God of jacob, etc. Psal. 131.1, 2. And this he performed as well Psalm, 66.14. &. 61.8. for he knew 'twas better not to vow, then to vow, and not to pay, Eccles. 5.4. Hence his fervour and fidelity. He knew the Lord takes no pleasure in foole●, ib: such as though they be brayed in a mortar, yet will not ●ut away their folly. All Gods children are the better for whipping, the brighter for scouring, the purer for fining, the healthier for physicking. If the outward man decay, the inward is renewed, 2 Corinthians, 4.16. the winter of the one, is the Spring of the other. If they be pruned by afflictions, they bring forth more fruit, john 15.2. If lanced by God's hand, the very blueness of the wound purgeth out evil; Proverbes, 20.30. If they pass the Flail, 
Dei s●●mentum sum, & bestiarum dentibus molor, ut puius & sincerus panis repe●iar. Ignat. john Careless in a letter to M. Philpot.  Fan, Millstone, Oven, it is all but to fit them for the Lords own tooth, as a sweet meate-offering in a clean vessel, Esay 66.20. You know, (said that holy Martyr) the vessel before it be made bright, is soiled with oil and other things, that it may scour the better. Oh happy be you, that you be now in this scouring-house: for shortly you shall be set upon the celestial shelf, as bright as Angels. Every affliction sanctified, rubs off some rust, melts off some dross, strains out some corruption, (job 10.10. God strains out our motes, whiles our hearts are poured out like milk, with grief and fear) empties and evacuates some superfluity of naughtiness, benumbs our lusts at least, (as winter doth the Serpent) that they cannot do us so great hurt: makes us partakers of some more of God's holiness: brings forth some quiet fruit of righteousness, to them that are thereby exercised. Some good is ever done; the least that can come of it, is to do good duties better, with greater zeal, and larger affections, Esa. 26.11. raked out of the ashes, 2 Tim. 1.6. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and kindled by this coal from God's altar, whereby we become more active, and ready to every good word and work. Some blessing it ever leaves behind it; as the river of Nilus, which by overflowing the land of Egypt, fattens and fills it with flowers and fruits. What though the Saints lie drowned (as the fertile meadows do, under the floods) all winter long? the comfort is, God sits upon the floods, Psal. 29.10. and shall shortly set them upon a rock that is higher than they, Psal. 61.2. out of the reach of trouble. 
Nube solce pulsa candidus ire die●.  As certain as is the vicissitude and interchangeable course of Winter and Summer darkness and light, Evening and morning; so certain shall. the change of the godly be. God will bring them from Marah to Elim, Numb. 33.9. from a place of bitterness, to springs of sweet water; from a dry and barren wilderness to a pleasant station. He will remove them erelong (after they have suffered a while 
h 1 Pet. 5.10 , and paid a little for their learning, under this stern and sharp schoolmaster, Affliction) into an higher form in Christ's school, 
Q●●s non patia ●ur, ut potia tur?  yea to the University of Heaven; Where the Arch-prophet himself shall teach us immediately with his his own mouth, and show us great and hidden things that we knew not, jerem. 33.3. such as Saint Paul heard in his heavenly rapture: and such as those good souls are ever in hearing, which came out of great tribulation, and have washed their robes, and made them white in the blood of the lamb, Revel. 7.14. Here we are but learning our A B C, and our lesson is never passed Christs-crosse (as that Martyr phrased it) and our walk is still home by the Weeping-crosse: but then, the Ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away, Esay 35.10.   
FINIS.   

PErlegi tractatum hunc, dignumque judico qui typis mandetur.  
THO: WYKES R. P. Episc. Lond. Cap. Domest.