THE Christians DAILY SOLACE IN Experimental Oservations; OR, Cordials for crosses in these sad and calamitous times of Affliction.  
Unless thy Law had been my delight, I should then have perished in mine affliction; Psal. 119.92.  
By R. Head  
LONDON: Printed for Richard Skelton, at the Hand and Bible in Ducklane; Isaac Pridmore at the Golden Falcon, near the New Exchange; and Henry Marsh at the Prince's Arms in Chancery-Lane, 1659.   

To the most noble truly virtuous and honourable, the Lady Alice Phillips.  
MADAM,  
IN stead of imploring alone, your protection of this little Book; I come likewise myself, humbly beseeching you to shelter us under the secure wings of your favour, from those kill frowns and great displeasure, I see sitting on my Mother's angry brows, occasioned by my fault; if I may call it one. Madam, if you will know what it is, here read it in my hand; it is the publication of this little Book, which I feloniously laid hands on, knowing very well my Mother's humility, that will not suffer publicly her pen to speak her praise, till she changes this life for a better. As soon as I had possessed myself of this rare Jewel, (as I take it) I came running with it to your Ladyship, as being only worthy of the first sight thereof, and with all knowing, that the great influence you have over my dear Mother, will smooth her brow when she looks on me, if you but give the word, fiat. As for the Book, your very name prefixed to it, carries with it such virtue and efficacy, that it hath equal power with the Sun to dissipate all vaprous exhalations, that obloquy can raise against it. Pardon, Madam, I beseech you my ambition and folly in this dedication, since I have done, as one that would invite Great Jove, to be a Patron to a little Gnat. But I hope your usual clemency will stand my Mediator, I shall for bear to speak of encomiums proper to yourself, since we all know, the very naming you, is a sufficient Trumpet to sound your worth. May your Ladyship please; to accept of this small gift from a hand, that would erect statues of Pyramids to the honour of your everlasting name, and I shall haste, as being eagerly proud to subscribe myself.  
Madam Your humbly devoted Servant Richard Head   

The Epistle to the Reader.  
Reader,  
HAD not my endeavour forcibly prevailed on the Author's contrary intent, thou wouldst never have had oh! the opportunity which now thou hast by this small Treatise, to strengthen thee in those afflictions, which calumny shall cast in the way that thou art travailing in towards eternity. I have often read it, and perhaps with more delight than others have done, because it so well suited with my former condition; others likewise have perused it, no meaner Persons than Ministers, which so well pleased them, as that they hearty descend to read it in more legible characters, I mean printed. Wherefore that the seeming hopes and desires of our friends might not miscarry, I resolved myself to obstetrical bringing it to light for public benefit, that which at first was only designed, for private use. As for the Author, it would be accounted partiality in me, to echo out one diminutive word in her due praise, as being myself the unworthy Son of so learnedly pious, and zealous a Mother. Let this little Book therefore speak in part, her due encomiums, which is but the forerunner of sever all more that are already attired to enter on the stage of the World, if this first meet not with that hard faith which usually attends most Books; should censure be so mild and propitious, as thereby to make this as the Inlet to the rest, I then dare say, that experience will verify the opinion of Pullas herself, represented in the Person of Anna Maria Schurman, proving that 'tis possible for a Woman to be equally as well accomplished as a Man, in all those things that appertain to the mind. Thus beseeching, you to use this small treatise, and not abuse it, I shall conclude with my hearty prayers to God that you and I so live for the future, as that we may deserve as little as may be, the calumny or reproach of any; and so I rest,  
Ducklane, June 25, 1659. Yours to serve you Richard Head.   
2 Sam. 16.5, 6, 7, 8, 9 to the 14. 
And when King David came to Bahurim, behold, thence came out a man of the Family of the House of Saul, whose name was Shimei the Son of Gera: he came forth and cursed still as he came, etc.  
WE have here the true portraiture of one of the most self-denyings Saints, that either time or experience can demonstrate, that King and Princely Prophet David, one who was eminent in four things.  
1 He was eminent in the choice which God made of him (before his Brethren, or any of the Isralites) to be King in the room of Saul. 1 Sam. 16.12.  
2 He was preferred by the Daughters of Israel (before the King himself) in their triumphal song Saul hath slain his thousands, but David his ten thousands, 1 Sam. 18.7.  
3 But he was most eminent in the savour of God; never was there such an Epithet given to any before him, that he was a man according to Gods own heart.  
4 And lastly, though not least of all; he was supereminent in his sufferings, and sorrows, which befell him as soon as he was called from his Father's Sheepfold, to be the great Shepherd and King of Israel.  
Many of the Saints have been remarkable for some sufferings, and some for others; but scarce ever shall we find any one but King David, which had a taste of all? Nay, he drank a deep draught of every afflictions bitter Cup. Take but a scantling of his life, from his anointing to his death; and there is none but must needs confess, he was an unparalleled sufferer.  
So soon as he had promising hopes that he should be a King, they were as quickly in part in the bud, and so withered, that he said in his haste all men were liars. Psal. 116.11. Yea, even the Prophet Samuel, which brought him the tidings from God, and anointed him, and that he should one day perish by the hand of him he should succeed. 1 Sam. 27.1.  
How was he wearied by the cruel Tyrant Saul, and hunted up and down from Mountain to Valley, from the Valley to the Wilderness, from the Wilderness to the Caves, and at last no place was safe for him, he was fain to departed the Land.  
And as if his own sorrows were not enough, but he must see the sorrow which befell his Father's house, for 'tis like they could not abide safely in Bethlehem; for they went to the Cave of Adullam to him; no doubt the sight of them did but add to his misery, he would never have desired such a favour of the King of Moah else, that his Father and his Mother, might live with him, till he saw what God would do with him. 1 Sam. 22.1, 3.  
What a sorrow was it to him (no doubt) to hear of the slaughter of 85. of the Lords Priests, occasioned by his coming to Nob: and all the City put to the edge of the sword. 1 Sum. 22.17, 18.  
Again into what distress, was he and his company driven to, when he was forced to become an eloquent beggar, and that to such a Churl as Nabal, that in stead of an Alms, or a good answer, he termed him no better than a Runagate. 1 Sam. 25.10.  
How many times was he in jeopardy of his life: what hard shifts was he driven too? he feigned himself mad before Achish King of Gath. 1 Sam. 21.13. being in great fear there.  
But never was he more near it, then when his own people and companions spoke of stoning him; his grief was so great for the burning of his City Ziklag, and the carrying away his Wives and Friends, that he wept so much, he could weep no more, and yet in stead of comforting him, they cause him to be deeply distressed, when they spoke of stoning him. 1 Sam. 30.6.  
Now these were his sufferings before he was crowned King, all which were but as a Praeludium to his after sorrows; his first may be termed (as it were) foreign, the latter domestical. The first, more on the body, the latter, more on the Spirit, and both again had a sufficient share.  
What saddest disasters befell himself and family? into what a notion of sorrows had he plunged himself into, by his committing adultery, and hiding it with murder; what a heavy doom did he bring upon his house, what perplexity upon his Spirit? and though God had pardoned him upon his true repentance: yet the Sword did never departed from his house.  
What a cutting Corasive was it to him, when his beloved wife Michal shall scornfully jeer him, and that in the service of God; what gripping griefs did even tore his tender heart in sunder, to hear that his Daughter Tamar shall be abused, and that by her own Brother. 2 Sam. 13.14. and that afterward this incestuous Son shall be slain by his Brother Absalon, and at that time too, when he was in his Cups, that Absalon shall requite his Father's pardon and indulgence, with the worst ingratitude; the greatest rebellion was ever heard off, which we may read at large in 2 Sam. 15.16, 17, 18. That another of his darlings, Adonijah will be so bold to step into his Father's Throne, and say, he'll be King, before his Father hath surrendered it up to nature. And doubtless all those sorrows were not to be compared to the sadness of his soul for sin, which we may abundantly read in many of his mournful Psalms, there he casts up the accounts of his sorrows, when, and where, and how they were inflicted, his being slighted, and forsaken by his friends, abused and scorned by his enemies, was not the least of his miseries, yet for as much as sin became so heavy a burden to him, he bore all the better; for where sin is felt heavy, there sorrows will seem light, he was conscious he had deserved that, and worse; and this made him in a sweet submission to kiss the rod which this Shimei whipped him withal: suffer him, God hath bidden him.  
David being a man after Gods own heart, knew the order of God's proceed so well, that he must smart sound for his sins of adultery and murder, that God would be just in making good what he had threatened, and not a syllable of it fall to the ground, and therefore he meekneth his spirit to a quiet and humble submission, to bear the anger of the Lord, because he had finned against him, and therefore he professeth, Psal. 39.9. that he was dumb, and opened not his mouth, because the Lord had done it.  
In the 2 Sam. 12.10. Nathan from the Lord, fearfully threatens a heavy judgement upon David for his sins, Thus saith the Lord, because thou hast despised me, and done thus and thus, the sword shall never departed from thy house: but I will raise up evil against thee, out of thine own house, and I will take thy Wives, and give them to thy neighbour, and he shall lie with them: for thou didst it secretly, but I will do this thing before all Israel and this Sun.  
Now God goes roundly to work with David himself: now every word must be fulfilled, David had dealt treacherously with Vriah: David shall be dealt withal in as treacherous a manner by his subject, his bosom friend: yea, by his beloved Son. He abused his neighbour's wife; he shall have the same measure redoubled into his own bosom. He had caused the enemies of God to blaspheme his name: he shall have his own name so spit upon, that he shall become a scorn and a byword to his enemies, a stranger to his friends, and a song to the very drunkards.  
In these nine verses, we may observe these four particulars.  
1 David's coming to Bahurim.  
2 Shimei's meeting, and abusing David: aggravated by four remarkable circumstances.  
1 By his railing at David, saying, come out, come out, thou bloody man, and thou man of belial: charging him with all the blood of the house of Saul. vers. 7.  
2 His cursing him all along as he went. v. 5. & 13.  
3 By his throwing stones, and casting dust at him.  
4 He pretends a sufficient warrant for what he did, and would make him believe God had now found him out, and would reckon with him, vers. 8. The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned, and the Lord hath delivered thy Kingdom into the hand of Absalon thy Son, and behold thou art taken to thy mischief, because thou art a bloody man.  
3 Here is Abishai's persuading David to avenge himself, vers. 9 Why should this dead Dog curse my Lord the King: let me go I pray thee and take off his head.  
4 We have David's humility, under Shimei's inhumanity, expressed in five circumstances.  
1 His indignation at the thoughts of revenge, vers. 10. what have I to do with you, ye Sons of Zeruiah, as if he should have said, I will have nothing to do with those that cannot bear an injury.  
2 His looking off the stone, to God that threw it, vers. 10, 11. The Lord hath bidden him.  
3 His patiented submitting under the hand of God, vers. 10. So let him curse, because the Lord hath said, curse David: who shall then say, wherefore hast thou done so.  
4 His justifying of God, in his way of proceeding, vers. 11. Behold my Son which came forth of my bowels, seeketh my life: how much more may this Benjamite do it, as if he should have said, if it be good enough for me, that my sin hath procured my Son to become a Rebel, and Traitor to me his Father, and lay my life in the d●st: it is no wonder if a stranger take this advantage, and trample upon me too, seeing me so low.  
5 His comforting himself with hopes of being benefited by this affliction, vers. 12. It may be that the Lord will look on my affliction, and that the Lord will requite good for his cursing this day.  
1 David came to Bahurim in his flight from Absalon, we may seriously observe, to what afflictions and straits the Saints of God may be brought, they may be brought to flee for their lives: this was David's case, and this is the lot and portion of all the faithful, to endure affliction in one kind or other. Abraham the Father of the faithful, had his peculiar afflictions, his great fears, and his unparalleled trials, Gen. 20.11. & 22. Isaac had his continual grief of mind, in the marriage of one of his Sons; and of his being deprived of the other for 20. years together. Gen. 26.35.36.27. See what afflictions Jacob had, persecuted by his own Brother, and driven from his Father's house into a strange Land: there he suffered many an injury and indignity from his Uncle, with sorrows he sustained from, and in his children; Surely if we would seriously read the whole story of his life, we shall find his troubles come tumbling one on the others back: Like the waves of the Sea; commonly the ending of one, was but the beginning of another.  
Moses, whom God so dearly loved, and entertained into the necrest familiarity, talking with him face to face: was notwithstanding exercised with grievous afflictions; not to speak of his hardships and straits which he sustained before, he could understand it: being in danger of death every hour, for 3. months' space. To omit many things, what an affliction had he in carrying such an untoward people 40. years together in the wilderness? and what worldly comfort had he to cheer him in suffering all these afflictions, but the remembrance of the Land of promise: the fruition whereof he long expected. But at last he is cut off from this hope, and heareth God's definitive sentence pass upon him, that he must ascend Mount Nebo, and die there, Deut. 32.50.  
And thus Job, though he were the justest man that lived upon the Earth, (by the Lords own testimony) yet did he endure manifold, and grievous afflictions, as we may read in the History of his life; the spoiling of his goods, the slaughter of his servants, the untimely death of ten children, all at once; the outward torment of botches and boils; and the inward terrors of an afflicted mind, the scorns of the wicked, the strange behaviour of his Wife, the unkind usage and hard censures of his friends, that in these respects he was thought to be the fittest man to be propounded by the holy Ghost as a pattern of patience. James 5.11.  
And thus did all the Apostles suffer afflictions, yea, and cruel deaths, (except St. John) Here with a Catalogue St. Paul makes of his sufferings, 2 Cor. 11.44. unto which outward vexation of body, and inward cares and distractions of mind, we may add his spiritual afflictions, as the fight between the flesh and spirit, and the buffitings of Satan, which were incomparably greater than all the rest: for whereas out of the strength of his faith and patience he rejoiced, yea even boasted himself in his other afflictions; by these he is much humbled, and cast down in the fight of his corruptions, and forced to cry out, in perplexity of spirit, oh wretched man that I am, who shall deliver me from this body of death.  
Now the causes which doth move the Lord to lay upon his children those great afflictions, is because of sin; Sin then is the meritorious cause why the Lord punisheth a place, or Person: Judgements never come down from God, till provocations first go up from man, and this the Church plainly affirmeth, Lam. 3.39. man suffereth for his sin; and this the Lord tells Israel, Jer. 30.14, 15. I have stricken thee with the wound of an enemy, and with a sharp chastisement, for the multitude of thine iniquities, because thy Sons were increased, why criest thou for thine affliction, thy sorrow is incurable, for the multitude of thine iniquities, I have done those things unto thee.  
Object. But doth God always correct for sin? are there not other ends which move the Lord to lay crosses, upon his own children?  
Ans. It's very true; God doth by afflictions, as well make trial of his graces in us, as chastise us for our sins, and that besides our transgressions there are in God's secret counsels, other causes of our crosses and calamities, but seeing the Lord hath in his word denounced these miseries and afflictions against us, as punishments and chastisements, for our iniquities, and doth not reveal unto us when he tryeth us, and when he correcteth us: Therefore leaving God's secrets unto himself, we are not to look unto his hidden counsels, but to his revealed will, and according thereunto we are always to make this use of our afflictions, that when we are judged we are chastened of the Lord, and justly corrected and punished for our sins, and thus the Saints in all ages have done, still have they insisted on their sins, which have primarily been the cause of their sorrows; So David complained, Psal. 38.3. there is no soundness in my flesh, because of thine anger: neither is there rest in my bones, by reason of my sins.  
And thus the Prophet Isaiah, chap. 64.5. cryeth out in his prayer for the people; behold thou art angry, for we have sinned.  
Yea Job himself, who was chief afflicted for the try all of his graces, though he desires to defend his innocency against his three friends, to maintain the integrity of his heart from their false aspersions; yet having to deal with God, he acknowledgeth, and says, I have finned, what shall I do unto thee, oh thou preserver of men, and why dost thou not parden, and take away mine iniquity. Job. 7.20. Again, 'tis good to make a holy use of every affliction; Is there an insufficiency, and impotency in creatures that they cannot help us: or infidelity and treachery whereby they will not afford unto us that help which we expect from them? we may very well conclude, we rested too much on those earthen propts, and when contempt and scorn wait upon our heels, pride and loftiness was our Gentleman Usher before, and so of the rest. God is one that will do nothing, wherein his word shall not justify his deed: what befalls us from him must needs be just, though we conceive not our desert, because he smothers our offences, his justice is in no way detected; and surely if we would seriously take notice of it, we may oft times read our fin in our punishment: for God usually retaliates, and dealeth with men according to the manner and way of their wickedness: the sin and suffering, oft meet in some remarkable circumstance.  
Now as afflictions are punishments for sins past, so are they preventions against sin in time to come.  
Physicians when they purge their Patients, aim most at the cause of the disease: for when that is taken away, the effects will follow, thus doth God with his own dearest children, he purges them so sore, and brings them so low, that they are almost pined with want, before a spring of better blood can be procured. If we have ventured on noisome meats, and hurtful poisons, If we will feed on gross sins, and drink in the very puddle of iniquity, what shall our Father do with us? but give us such Physic, as will thoroughly work.  
If David will lie, and commit adultery, and fall to murder Innocents': what can God do less for David, unless he would have him lost: but lash him sound? make the rod cling to his skin, yea to his conscience: make his very bones to ache, and shake too; and when he will be walking so near Hell's mouth; 'tis just for God to take him by the heels and make him believe he will throw him in; what if he be crossed of his will, and cry, it's better he should cry here then in Hell? and receive his payment here, than his judgement there; and truly, many times the whip prevents the halter; and thus if we will venture after David in those dangerous paths, we shall be sure to pass under the red as he did, if we be God's children as he was.  
Oh how should David's practice and case affright us? alas, how did he gather mud, when he did but stand still a while? and how would his corruptions again have grown to some head, had not Absalon been raised up, to breathe him, & to disperse them: If David were so foggy, after so many breathe: a man of so good a diet: how resty should we be if never walked? how grounded on our lees with Moab, if never turned forth from Vessel to Vessel? It stands the Lord therefore upon, if he will provide for his harvest, and our good: to take some pains with us, lest otherwise he fail of his vintage, while we want dressing.  
Now God is graciously pleased to give us a reason for what he doth: I will turn my hand upon thee, and purely purge away thy dross, and take away all thy time. Isai. 1.25. and again, by this therefore shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin, Isai, 27.9. So likewise Dan. 11.35. Zach. 13.9.1 Pet. 1.6, 7. Job 33.16, 17. Hos. 2.6, 7.  
And this was it that made St. Augustine to comfort himself in the midst of his tribulation: for saith he, it is but my purge, to free me from the dross of sin.  
We seldom know strong diseases cured with gentle means, for 'tis a rule in Physic, the medicine must exceed the malady; and therefore we can take nothing that commonly works so kindly as afflictions; when we are in prosperity, how apt are we to fall into a dropsy? pride makes us to magnify ourselves, and to have a great opinion of our own worth, and being joined with the applause of others, we are so puft up, we hardly see ourselves; but when our purge works to purpose, we grow as little in our own conceit, as in the opinion of others; what are all earthly endowments, severed from grace: alas, they are but the deceiving shadow of a lying complexion: there is nothing that will last: nothing but will change? and when we come to look in the glass of the Law: those outward helps will flee and fail us: and we shall be left in our own foulness and deformity: Hear what Job says, when throughly humbled, I abhor myself, and repent in dust and ashes. Job. 42.6.  
Again, afflictions purge out the love of the World, now this Worldly love is such a dangerous disease, that if we are not cured of it, it would bring us at last to a desperate consumption in all grace and goodness; and to everlasting death both of body and soul; for faith in God, and confidence in earthly things, will not stand together, we cannot serve God and mammon: we cannot love the Lord, and love the World; and this the Apostle St. John saith, 2 Epistle, chap. 2.15. If any man love the World, the love of the Father is not in him.  
And therefore God in mercy weanes us from those breasts we have so long lain at, he is feign to put bitterness on it, that we may loathe it; and yet such as it is, we exceedingly affect it: ah what would we do if it were sweet? If we desire to dwell in earthen, tottering, ruinous habitations: how loath would we be to leave them if they were strong? Stately, and permanent? If we take content in our pilgrimage, and make no haste unto our Heavenly Country, when as our way is so foul, and full of thorns: our journey so painful, and dangerous: and our entertainment among those worldly Cannibals so bad and barbarous: what a Paradise would we esteem it, and what little account would we make of our everlasting Mansions, if we had a pleasant passage, an easy journey, and kind usage in this strange Country; ah how full is this World of troubles, wars, contentions, secret Traitors, open enemies, and false friends, and yet we grieve when we think of leaving it? how would we even surfeit of sorrow, if enjoying perfect peace, sweet concord, and faithful friendship, we should be forced to forego it; most graciously therefore doth our good God deal with us, when seeing us so besotted with this pernicious love, he cause the World to deal roughly with us, and even to thrust us away from her; and when we hardly will let go our hold: God will make our riches to take unto them as it were the wings of an Eagle, and flee away: our credit shall be cracked, and our honour laid in the dust: yea our nearest and dearest friends shall deceive us as a brook: and many times God is fain to make all helps and hopes to fail us, and we to be left destitute and desolate, stark naked, and bestript of all: then this will make us (if any thing) to deny all other things, by faith to catch hold on God: hover and covering ourselves under his wing only.  
Now as God doth this in much love and mercy, to beat us for, and from our fins, and to wean us from the World: so doth he it in measure and moderation; and this he professeth. Jer. 46.28. Fear not oh Jacob my Servant, for I am with thee, I will make a full end of all Nations whither I have driven thee, but I will not make a full end of thee: but correct thee in measure, yet will I not leave thee wholly unpunished.  
1 For the measure of our afflictions and there moderation, we may plainly see, both in respect of their quantity, which is but small, and in their time which is but short, for either they are light, or they are long: and if they be great in quantity, they are but momentany in their continuance, or if they be tedious in time, they are easy in weight: It is but a little Cup in comparison, of what the Lord Jesus drank for us, so that our afflictions and griefs are but shadows and resemblances, rather than substantial evils; Hear what the Apostle Paul saith: 2 Cor. 6.9. As dying, and behold we live; as chastened, and yet not killed; as sorrowing, and yet always rejoicing. Whence one observeth, that our sorrow hath a quasi, as though: but so hath not our rejoicing, our afflictions are seeming, but our joys are certain.  
2 And as they are light, so they are not long lasting; this God hath promised his Church. Isai. 57.16. I will not contend for ever, nor be always wroth, for the spirits would fail before me, and the souls which I have made. Alas, were they as long as our whole Life, yet what is that to Eternity? David compares the length of his life but to a span; and the Lord, the time of affliction only to a moment. Isai. 54.8. Nay to a small moment, for a small moment have I forsaken thee, but with great mercies will I gather thee, in a little wrath I hide my face from thee, for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.  
Indeed it may seem long to us when we are in trouble, sad hours we say are long hours, but we mistake the day. God hath promised to deliver us, but we antedate the promises, as we post-date duties; but saith Habakkuk 2.3. though it tarry, wait for it, because it will surely come; It is as well Gods desire to come in with mercy, as we to expect it; Isai. 30.18. The Lord waits that he may be gracious, we wait when God will, and God waits when he may, when mercy may be most welcome, and deliverance most glorious.  
3 Again, God doth not afflict us above our strength, and this the Apostle verifies, 1 Cor. 10.13. he will not suffer us to be tempted above that we are able: but will give the issue with the temptation, that we may be able to bear it.  
In the greatest pressures of the Saints, as God tempers the rod, and sweetens it with his presence, so perpetually doth he make it easy to them by his assistance, he meats out afflictions to the strength of our poor souls, and supplies strength to the measure of our affliction; the best earthly Physicians may be deceived in the disease and constitution of his Patient; he may mistake in the quality or strength of his Physic, and so miss of his intended cure; but the Physicians of our souls, doth so exactly know our temper and disease, doth so entirely affect our health, and so accurately mingle the malign and poisonful ingredients in our Physic with corrections and alleys, that the confection shall be good, and altogether shall and must work for the best.  
And therefore we need not to fear, either to be oppressed with an over heavy weight of troubles and afflictions: or that we shall be tempted above our power, in regard of our frailty and infirmity, seeing he who maketh the wounds, hath also power to cure them, and he that mixeth our Cup, can also give us strength to drink it, according to the saying of Eliphaz unto Job. chap. 5.18, 19 He maketh the wound and bindeth it up, he smiteth, and his hands make whole. The Lord Jesus hath bound himself by his most gracious promise, Math. 12.20. That he will not break the bruised reed, nor quench the smoking flax, till he bring forth judgement unto victory.  
Indeed we have no strength in our own selves to encounter the least affliction; much less to endure the fiery trial; or be able to wrestle with Principalities and Powers; but we are supported with the mighty power of God in our greatest weakness: and held so fast by the hand of Christ: that the strongest afflictions enforced with all the violence of man or Devil, are not able to pull us from him.  
It is the blessed spirit of God, dwelling in us, doth assist us in all our sufferings, and according to the greatness of our crosses, are the greatness of our comforts; and this the Apostle Paul saith, 2 Cor. 1.5. That as the sufferings of Christ abound, in us; so our consolation aboundeth through Christ. It is this blessed Inmate which doth apply unto us the mercies of God, and merits of Christ: and so assuring us that we have our part, and interest in all the gracious promises of the Gospel, our consciences are so replenished with such peace which passeth all understanding, and with such unspeakable joy and gladness, as none can conceive, but they who feel it; ah! this is that living Fountain, which springeth up to eternal life: and like a clear river, floweth with heavenly streams of sweetest consolation, wherein being bathed, in the scorching heat of afflictions we are cooled and refreshed, and filled with joy and delight; the thoughts of this made David to sing: Psal. 46.4. We have a river whose streams makes glad the City of our God, the holy place of the Tabernacles of the most High; this is that spiritual anointing which preserveth us from being consumed in the fiery Furnace of our affliction, which so supples our sores, and extracts the Fiery heat of the burning, that we receive no hurt thereby; Look upon the three Children in the Furnace, at Babylon, there was not so much as a hair of their heads singed, neither did their  but smell of the fire. Dan. 3.27. We say its a comfort to have a companion in misery, to have one that will sympathize, and condole us: what greater friend can we have then he, which by the Lord Jesus his own mouth, is called, the Comforter. John 14.26. How then can we be dismayed, when we have within us such a Fountain of refreshments? Oh let us check our fainting hearts, when they begin to droop, with the words of Eliphaz. Job 15.12. Doth the consolations of God seem small unto us? what if we want an earthly shadow, we are sure we have a Heavenly substance.  
Oh let us still meditate upon the gracious promises of God; and let them be our certain stay in our uncertain condition; Hear what the Prophet Isaiah saith, chap. 40.29. Hast thou not heard, or known, that the everlasting God, the Lord, the Creator of the ends of the Earth, fainteth not, neither is weary, there is no searching of his understanding, he giveth power to the faint, and to them that have no might, he increaseth strength, even the youths shall faint, and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary; and they shall walk and not faint. Again, Isaiah. 41.10. Fear thou not (saith God) for I am with thee, be not afraid, for I am thy God, I will strengthen and help thee, I will sustain thee with the right hand of my righteousness. And this was it which made David so bold and confident, that if he should pass through the valley of the shadow of death, he would fear no evil, because God was with him, his rod, and his staff, they did comfort him, Psalm. 23.4.  
4 God lays upon us no more than is necssary. Physician's will not minister a strong potion, where a lenitive is enough, nor put one dram too much in his prescription: much less will the Lord; nay we ourselves, if one medicine do not cure us, we seek another. Thus dealeth God; when afflictions are grown ordinary, and usual, they move the less, because they be familiar: therefore God is pleased to alter and change his medicines, that they might work the more kindly. He proportions out the measure of afflictions, according to the scantest measure of our necessity, for the magnifying of his own glory, by our sanctification in this life, and our salvation in the life to come.  
Alas, the Lord doth not take any delight in our smart! or maketh any haste to inflict his chastisements: but with patience, and long-suffering, he expecteth our repentance, that he may have mercy upon us; and doth not take his rod of correction into his hand, till he be pressed with the weight of our sins. He doth not punish us willingly, as one that taketh delight in our smart and torment: but performeth it as an action, which is rather fit for us to suffer, than for him to do.  
Let us conclude therefore, That if we have great or tedious afflictions lying upon us; either we have great faults, or great stomaches; we many times deal with God as children do with their parents; while they are under the rod, promise amendment: but no sooner released, but presently we are as bad as ever. And therefore though God may ease us, to try us sometimes; yet when he lengthens our afflictions he will take our word no more, but will make a through work; and till he see us throughly humbled and amended, and know that our conversion and repentance be constant, and without danger of fleeting, he will not burn the rod. But as the Goldsmith lets his Gold melt in the Furnace, till it be throughly purified and purged from its dross: which when he perceives it according to his mind, will by no means suffer it to stay there any longer, because it would but waste and lose of his weight. So doth the Lord suffer us to remain in the Furnace of affliction, till we be purged from our dross of sin, by renewing our faith and repentance: but no sooner are we according to his purpose purified, but he pulleth us out, and will not suffer us to waste and consume ourselves with sorrow and heaviness; and therefore let us patiently endure the trial, seeing God who putteth us into the Furnace, knoweth the best time when to take us out.  
And by this we may conclude, that our afflictions are limited, both in regard of their weight and measure. God hath said to our sorrows, as to the proud waves of the Sea, hither shall you come and no farther; all the Angels in Heaven shall not be able to abate them: nor all the men on earth, or devils in hell, to add one scruple to them. And whiles God unto his children measureth judgement according to their strength: he rendereth judgement to the wicked, according to the measure of their sins.  
5 Another consideration is, that our afflictions are not the punishments of a Righteous Judge, but the chastisements of a Gracious Father. And this the Apostle persuades, Heb. 12.6, 7, 8. My Son despise not thou the chastning of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth, etc. God indeed is displeased, not with the person, for his hatred to the sin: but with the sin, for the love of the person; he is not angry in justice, because we have sinned so much; as in mercy that we may sin no more, and therefore we may sometimes lie under anger, but never under wrath; it was the Lord Jesus Christ that suffered the wrath of God, and satisfied divine justice; he bore the punishments which were due unto sins; and discharged our debt, by offering up himself unto his Father, as a sufficient sacrifice, and paying a price of infinite value and merit for our redemption.  
6 God hath preordained those to be like Christ in his sufferings, who shall be like him in glory, we must be content to drink with Christ in his bitter Cup, before we shall be exalted to sit with him in his Kingdom; and this the Apostle Peter affirmeth, 1 Pet. 2.21. for Christ also suffered for us, leaving us an example that we should follow his steps; If we will feast with Christ in Heaven, we must be content to fast with him on earth? If there we would keep an everlasting Sabbath with him in his Kingdom: we must labour and travel whilst those working days last.  
That was a sweet speech of Bernard: thou oh Lord Jesus (saith he) art to me both an example, and reward of suffering, and both do strongly provoke, and vehemently, inflame me: thou teachest my hands to fight by the example of thy fortitude: and after victory, thou Crownest my head with the presence of thy Majesty. Oh! if thou be'st so good to those that seek, and run after thee: what wilt thou be to those who find and possess thee.  
If the Prince of our salvation was consecrated by afflictions, why should we expect a privilege above him? It is not suitable and fit that an afflicted head, should have a pampered body, and members? It becometh not the servant to live in idleness, and pleasure; when as the master wearieth himself with pains and labours, how can we be called his disciples, if we are not content to walk in his steps? for as the Apostle saith, Phil. 3.10, 11. If we will know him and the virtue of his resurrection, we must first have fellowship with him in his afflictions, and be made conformable unto his death, if by any means we may attain unto the resurrection of the dead.  
Ah! if we would often meditate of those afflictions the Lord Jesus Christ did suffer, and that to bring us to heaven? we would not poor upon our own so much as we do? would we but think when we suffer poverty, and are pinched with worldly wants, what the Lord of heaven and earth sustained? he was destitute of earthly comforts, and had not a house to lay his head. When we are injuriously traduced, and injustly slandered, and abused: let us call to mind the Lamb of God, who was without spot or blemish, most innocent, and full of all goodness: even he was called a wine-Bibber, a friend to publicans and sinners, an imposter, and one that did all his miracles by the help of the devil. When we are ill requited by those of whom we have better deserved: forsaken by our friends in the time of our need, and betrayed by those who stand obliged unto us by many benefits: and to whom we have committed the very secrets of our souls? Oh let us think, our dear Lord was worse used before us: for those he came to save, sought his destruction, his disciples forsake him and flee away in his greatest extremity, and one of them betrayed him to death, what if we were haled to the judgement seat, and condemned to death: it cannot be so bad as his was, in whose mouth was found no guile.  
Surely there cannot be a more effectual motive to persuade us to drink of Christ's bitter cup, then when we consider, that he himself, hath not only begun to us, but hath drunk a far greater measure, and the very dregs thereof, even to the bottom, and this the Apostle persuadeth us with patience to run the race that is set before us, looking unto Jesus the Author and finisher of our faith, Heb. 12.1, 2, 3.  
Oh! let us be content to drink of his cup of affliction so long, till the bitterness of this world passing away, that happy time shall come, that we shall drink new wine with him in his eternal kingdom. The consideration of these things will enable us, not only to bear all our crosses with patience and comfort, but also with the Apostle Paul, Col. 1.24. To rejoice in our sufferings, in that we do fulfil the rest of the afflictions of Christ in our flesh for his body's sake, which is the Church. And the Apostle Peter exhorteth us, 1 Pet. 4.13. To rejoice in as much as we are partakers of Christ's sufferings, that when his glory shall appear, we may be glad with exceeding joy. For if we suffer with him, we shall reign with him, 2 Tim. 2.12.  
7 Here we see then, that the patiented suffering of afflictions, is a Title to an excellent inheritance; for if God chasten every Son whom he receiveth, then if we are not chastised we are bastards, and not Sons; Of this let us be confident; that although God often send pardons without corrections, yet he never sends corrections without a pardon, unless it be our salt. And therefore let us take every, or any affliction, as an earnest penny of our pardon: And upon condition there may be peace with God, let any thing be welcome that he can send as its instrument. Ah! let us suffer God to choose his own circumstances of adopting us; and be content to be under discipline, when the reward of that is, to become the sons of God. Now since this is the design of God's love to us; let it be an occasion of our love unto him; and let us remember, that the truth of love is hardly known, but by somewhat that puts us to pain. Now suppose we were in as great pain and sadness, as ever did load our spirits; would we not bear it cheerfully and nobly, if we were sure that within a certain space, some strange excellent providence would relieve us, enrich and recompense us so, as to overflow all our hopes, desires, and capacities? Oh! then let us remember that we are Christians, designed to the inheritance of Jesus, our lot and portion eternity, how great is that joy, how infinite is that change, how unspeakable is that glory, how excellent is the recompense of all the sufferings in the world, if they were all laden upon our spirits? So that let our condition be what it will: If we consider our own present condition, and compare it to our future possibility: we cannot feel the present smart of a cross accident to any great degree?  
8 Afflictions as they purge sin, so do they purify grace, in the time of prosperity we gather so much rust that we need scouring? We can hardly tell what is true, and what is counterfeit, till it hath been in the furnace? And first for our faith, now is the trial whether our faith be firm or feigned? in the time of prosperity, when we have all things according to our heart's desire, as health, wealth, credit, friends, etc. We place our confidence on them: But when God takes these from under us, then shall we be able to discern the truth of faith, from the trust in these. Now or never are we constrained by faith to flee to God, and depend upon his providence, Deut. 8.2. Therefore he humbled thee, and made thee hungry, that thou mayst learn, that man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
When we are in prosperity, there is little exercise for faith; but when we are in adversity and affliction; vexed with sickness, pinched with poverty, forsaken of friends, blemished and defamed by our enemies, and subject to innumerable dangers: then our faith, having enemies to resist, and adversaries to strive and wrestle with; doth stir up its own vigour, gather its strength and powers together, and finding itself too weak to make resistance, doth earnestly seek to have its strength renewed and increased. That was the main end, why God brought forth Abraham to the combat of that sharp temptation, for the offering up of his Son; He had believed God's promises before, that Sarah should bring him a Son; though very unlikely; But now to believe that God would make good his promise, though Isaac must die; This was faith indeed. This was it which God thought worthy to be registered to all generations: And to be imputed to him for righteousness.  
And thus likewise God brought forth Job, as a Champion to encounter with Satan hand to hand, (as we say) and to return the lie upon his own head; that he did not serve God for nought? That if God take away all he gave him, yea, and his life to boot: Satan, and the whole world shall know Job will trust in God.  
And this the Apostle Paul makes as a trial of faith: we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead, 2 Cor. 1.9.  
This is the faith that is likely to hold out: That when we see nothing, but rather all contrary to what we do expect; when there is a curtain drawn between us and all creature helps: When faiths eyes are turned up to God's all-sufficiency? Then God is most clearly seen. When we are rich, and enjoy a full table, and want nothing; Then we think our faith is very strong: But when poverty sets upon us like an armed man, than we shall see whether faith or diffidence will get the upper hand. Solomon could say, that if we faint in the day of adversity, our strength is small; And surely, if we do not trust God upon his bare word, without a pawn, we trust him not at all; If we do not believe him for the the small matters of this life, and depend upon him for likelihoods? How shall we believe him in that which is impossible to us, the raising of our bodies from their dust? etc.  
Let us then examine our faith, in the time of our afflictions: For what we are then, we are, and we are no more.  
9 And thus afflictions confirmeth hope: And now is our hope in the full tide, When our worldly hopes are at their greatest ebb: Then do we wait upon God for the accomplishment of his promises, when we are frustrated of all earthly expectations: And then we fix this sure anchor upon Gods never decaying truth, now hope looks for comfort in him alone, when all things appears false and deceivable. And now when God shall answer hopes expectation in help and deliverance; then doth this experience cause hope, not to be ashamed.  
Ah! the sweet refreshments and comforts of hope: She supports us, and makes us merry in all estates and conditions: 'Tis the best companion that ever bore a distressed soul company. It will never leave us, till it hath brought us to heaven gates.  
When afflictions, like the lead in the net would finke us down, and that sin and sorrows labour to drown us, hope like the Cork upholds us, and sustains us. So that according to the Proverb. Were it not for hope, the heart would break. And this the Apostle faith, 1 Cor. 15. If in this life only, we have hope, we are of all men most miserable. And thus hope makes us to do, to suffer, and to die.  
Oh! therefore, let not those deliverances which are delayed, be the fainting of our hearts, but let hope bear then up cheerfully, in a constant expectation of that mercy, which in due time, shall be made good unto us. Let us take what he gives, and wait for what he promiseth, as well knowing, that he cannot slack, as the world accounts slackness, but will surely keep his own time, though not ours.  
10 Afflictions manifest the truth of our love. Alas: Many in the time of prosperity love God, for his lefthanded blessings. (as Satan objected to Job) And if God deny them but a fond desire: they are ready to overlook all the mercies they enjoy: and fling them (as it were) in the face of God. But now to love God when he takes away all: To read love in an angry look; This is love in deed.  
Love, is that lovely motive, which makes our obedience full. 'tis that virtue, which comprehends all other virtues; for if we do and suffer out of love, we are at the highest pitch possible attainable. Love, saith the Apostle, fulfilleth the Law; nor can any virtue hold out so long, faith and hope, bring us to Heaven Gates, but love enters with us, and abides for ever. Here what the Maiden Martyr said at the Stake, Farewell Faith, and welcome Love.  
See what a sweet interpretation love puts on all Gods deal; when the flesh objects and says, like Jobs wife, What, bless God and die? serve him, and be thus rewarded? but love answers, What, and shall we not receive evil at the hand of God as well as good? do they not both proceed from the same fountain? yea, from that Ocean of Love from whence Christ came.  
Again, in straits and want●, flesh will object, Can the servants and the dogs be served, and shall a Child of God want necessaries? want bread? but saith Love, The Love of God, as God, and the Love of a Father in Christ do much differ; as God, he is good to all, makes his Sun to shine, and his Rain to fall on the just, and unjust; as a Father, he is especially good to his Children; to whom, if he gives not much in this world, yet gives he so much as he seethe best for them, with a comfortable use thereof, this however, to be his Child, is more than if he gave us all the World to enjoy.  
When we are at any time scorned, reproached, reviled, scandalised; Love goes away silently, with this heavy burden, reasoning with herself, behold the love of my God do they fling borrowed dirt in my face? what a mercy is it, that God doth not discover to them the filth of my heart, my secret sins? how would they blaze them?  
And so for losses of friends, husband, children, goods; Love looks upon nothing as lost, but restored or laid up, thinking always upon what she doth enjoy; that in her greatest wants, she enjoys innumerable blessings from God, whereas our sins have deserved that all should be taken from us, and his judgements and punishments inflicted as a fit wages for all our sinful services; Love makes us rest sweetly contented with what we have, and not repining for wanting something; but rejoicing that the Lord affordeth us any thing: Ah! saith Love, if I am not so happy as others for what I do enjoy, yet in this I am happy, for the evils I might have had, and have escaped; surely if we have a little, and cannot be contented, we have even too much.  
And this is the nature of Love, the more the world magligneth and persecuteth us, the more our love is weaned from the world, and the less we love the world, the more is our affections inflamed towards God: Ah! we shall in our outward crosses feel the inward comforts of God's Spirit so pleasant and delightful, that they are sufficient to sweeten a world of miseries; and this made David to sing, Psal. 116.1. Oh how I love the Lord! And surely many of the Saints of God do never love him so solidly, as when they have been sound whipped.  
And as by afflictions we come to love God more, so are we made to compassinate and pity our brethren; we can never give comforts rightly, till we have gotten experience of what we say; there cannot be any place in our hearts for compassion of others griefs, till passion and suffering of the same evils have been there before; no Phifitian is more able to cure a nother man, than he who hath first cured himself of the same disease; because unto his art is enjoined experience, whereby it is made perfect; and therefore when we go to comfort others, we can from our own knowledge say, I have been thus afflicted, and thus and thus did I receive consolation, and was strengthened in patience to bear my crosses; here God did support me with his might, when being feeble in myself, I was ready to faint and fall; thus was I refreshed with spiritual consolations, and the inward feelings of God's love and mercy, thus did he powerfully deliver me, when in respect of all outward means my case was desperate: And thus doth David take upon him to comfort others upon his own experience, Psal. 34. O taste and see that the Lord is good, blessed is the man that trusteth in him, I was brought low and he helped me, I sought the Lord and he heard me, and delivered me out of all my fears.  
And this as a Caveat by the by; when ever you are afflicted, either in body, spirit, goods, or good name; do not vent your griefs to them that have never been afflicted; for as they cannot give you any experimental comfort, so your griefs cannot make any great impression in their hearts, they can be no more affected with your complaints, than if you discoursed of the causes, symptoms, and malignity of that disease they never felt? they may sigh, and say its very sad, but it cannot long sink into their minds, it's commonly but tedious discourse at the best; some can speak it by woeful experience, that the disclosing of their wounds, have been an occasion that their plasters have been fling in their face, and that which should have been an argument of pity and compassion, have procured slighting and contempt; but no more of this.  
11 By afflictions we are brought to be more humble, to have a sight and sense of our own vileness and unworthiness, to an acknowledgement of our infirmities, weakness, and great insufficiency, and to a voluntary submission of our wills in all things to the will of God: Alas in the time of prosperity, we are so blinded with natural pride, and self-love, that we never come to a clear knowledge of ourselves, nor to a true valuation of our abilities, but are puffed up with self-conceit, having a greater opinion of our own excellencies than they deserve, imagining that though God should leave us to ourselves, we could stand in our own might, resist any temptation, and encounter and overcome any enemy, but when God bringeth us into afflictions, and exerciseth us with sickness, poverty, disgrace, or loss of our nearest and dearest friends; then are we by them brought to a sight of our own frailty and infirmity, and by this experience find how unable we are by our own strength to endure the least trial, and to get the upper hand of the weakest temptation; alas a proud heart is never broken and brought down but by afflictions? This was it which made David to say, 2. Sam. 15.26. Let the Lord do to me as seemeth good in his own eyes.  
This was it that brought down the proud heart of Manasses King of Juda, when he had raged against God and his Saints with wonderful insolency, but when he was in captivity, fast in chains, than this Wild Colt is ●amed, his proud heart is down; he humbled himself greatly before the Lord, 2 Chron. 33.12.  
And thus we see in the Apostle Peter, how bold and confident he was in his own strength, and opinion, till he fell foully; but after we hear of no more such brags: but of this, more hereafter.  
12 Afflictions make us more diligent in prayer; for though we may be slack and lose in this holy exercise when we are at ease and rest, yet when the weight of affliction lieth heavy upon us, it presseth out of us strong cries, and bitter sighs and tears, this made David to cry out of the depth of his misery, to roar for grief of heart, to water his couch with his tears, and making his bed to swim, these his perbolical speeches express the abundance of his sorrow.  
And this was it which made Jacob to be so earnest with God; his affliction and distress, made him to be so solicitous with God, with weeping and supplications, a whole night together, and would not give over without a blessing, Hos. 12.3, 4. And this the Prophet saith, Israel did, Isay. 26.17. They poured out their prayers when the Lords chastening was upon them.  
Prayer is the best remedy for sorrow? griefs are eased by groans and utterance, the but opening of a vein cooleth the blood: And such Evaporations disburdeneth and cooleth the heart? 'Tis some ease to pour out our complaints into a friend's bosom; but no such refreshment as to disburden our hearts into the ears of God; prayer is the exercise of our graces: And graces exercised will yield comfort, prayer solicits God for patience, that if we have a great burden, we may have a strong back; prayer will beg hope and trust, to wait upon God for his fatherly care and love. It will ask a gracious improvement: The benefit of the rod, is a fruit of the divine grace, as well as the benefit of the word, and then she begs deliverance, with a submission to Gods will, that in the mean time, they may be moderated, sweetened, and sanctified, in the issue to us.  
And surely there is no cross so great, but prayer will lighten it; as there is none so easy, but plodding and unthankfulness will make it heavy. Oh let us then in all our sorrows and sufferings, make our complaints to our gracious God, and let that time which is spent in aggravating crosses and unkindnesses, be spent in recounting mercies and deliverances; and then crosses will be as small in our account, as they be in truth.  
And when our prayers begin to flag and faint, as being most unworthy acceptance, let us strengthen our desires by the remembrance of Christ's praying and interceding for us; if Christ did not pray for us in our troubles and temptations, no afflictions but would be too big for our little hearts.  
13 And as afflictions beget prayer, so they beget and increase patience, which is our passive obedience, whereby we are content that Gods will may be done in us, suffering with meekness and patience, whatsoever crosses & afflictions it shall please him to inflict upon us. In prosperity our minds are made weak and effeminate, by reason that our too much having our wills, do make us wanton, and wantonness doth make us wayward and peevish; which causeth us to show great impatience in our smallest crosses, and to murmur and complain, when but the sight or shadow of any affliction doth appear, oh how tetchy we are! if but a little touched in our reputation? we storm, fret, and fume, if we are scandalised, reproached, slighted, contemned; we think they are such indignities as are insufferable, and insupportable weights and burdens; the faulse-hood and unkindness of a friend, Oh that's not to be born; it God cross us but a little in our estates; we think our loss irreparable; if he take away a child from many, why then we overlook all the rest, and keep whining for that; whereas it had been mercy if God had taken all, and left us but one; but if he add to take away a wife or husband, alas then there's no such grief as ours; now we will go mourning to our graves, with Rachel, we will not be comforted because they are not; but when God lays on affliction to purpose, and whips us sound for crying, now we are as quiet as lambs, now we can kiss the rod, and do any thing; and say, Oh it was good that I was afflicted; thy Rod and thy Staff they comfort me: now that burden that made us sink under, we carry away with ease; now the Scorns and reproaches of our enemies, which made us formerly weep, we either wink, and will not see them, or if we cannot choose but hear and see too, yet regard no more than a Lion the bark of a Dog.  
Now the unkindness of a friend, which would cut sharper than a razor: (time was) make us to think upon those friends that are perfect, and have left all their infirmities in the dust; now we are made to seek friendship with him, that when once he loves, he loves to the end; with whom there is no variableness or shadow of turning: and to be sweetly contented with him alone, though all the friends in the world have left us; and certainly he is unworthy to lay amy claim to God, that cannot find parents, kindred, friends, in him alone.  
And thus when we have sweetly been brought to do the will of God, we shall silently and contentedly suffer it; passive obedience springs from active: when we truly know it is Gods will, we endure it with a quiet patience; considering that what ever befalls us, comes from his good pleasure; and therefore those that have not enured themselves to the yoke of obedience, will never endure the yoke of suffering.  
1 Another thing we may observe in David's flight; he was persecuted by his own Son, to whom he had been but too kind a Father; and truly those children seldom prove happy to us, that have too much of our heart.  
Absalon had deserved death in causing his own brother to be slain: David pardons the fact; in him is verified the Proverb: Save a Malefactor from the Gallows, and he will hang thee if he can. If Absalon had had his desert before, David might have freed himself from much trouble and sorrow; hanged he must be, if none will do it his pride shall; and besides, hang on record for the most disloyallest traitor and rebel, and the most disobedientest Son that ever the Sun beheld.  
Thus we see, that if parents can be content that their children shall cross God, God will be content that their children shall be crosses to them; if David will not correct him, God will.  
Again if Rulers will give life when God calls for death, they shall help themselves to sorrow, and their friends to shame; God hath here a time to pay David, and punish Absalon, thus you see in Elies' indulgence to his ungodly sons; rebuke them he did, but restrain them he did not, they shall be executed by the Sword of an enemy, though not of justice, and himself shall die a fearful death, 1. Sam. 4.18.  
And truly it's worth our observation, that when we make too much of the Creature, God makes nothing of them. And thus many times we nourish such Vipers as in the end eats out our bowels; many a one doth by us, as Joab served Abner, 2. Sam. 3.27. Take us aside to speak with us quietly, and then stab us; Alas, the true hearted lie most open to credulity; and therefore 'tis very easy to beguile their harmless intentions: And indeed no enemy so bad as a bosom friend? and no enmity burns so furiously, as that which ariseth from the quenched coals of love: And this is it that makes us take more grievous the injury of a friend far greater, than the malicious hatred of an enemy; for open hostility calls us to our guards; but we have had no fence against a trusted treachery.  
Of all enemies 'tis a misery to have one very powerful, or very malicious; if they cannot wound us upon proofs, they will upon likelihood.  
And of all enemies he will be the worst that hath done us an irreparable injury; for when he sees he can make us no satisfaction, he will proceed to hatred, and then to malice, and then he'll seek our ruin.  
And he is the worst enemy that turns traitor, and turn traitor he cannot, unless he hath been a friend formerly; now a traitor is much more dangerous than a professed enemy; and a fugitive Soldier more pernicious in time of war, than he that assaulteth with open violence: Ambrose could say, That an enemy may be shunned, but a friend cannot, if he meaneth to be treacherous; we may easily take heed of him to whom we have not committed our counsels; but it is scarce possible to prevent his mischiefs to whom we have entrusted them.  
And truly David never met with such enmity from all his professed enemies as he had from those which were once his familiar friends; Hear what a pitiful complaint he makes, Psal. 55.12. 13, 14. If it had been an enemy, I could have born it; but it was thou, mine equal, my familiar friend, in whom I delighted, which did eat of my bread and went to the house of God in company with me, this is he that hath lifted up his heel against me.  
But let all Traitors lay to heart, how frequent have been examples of God's vengeance on such: who ever saw a bloody Traitor come to a good end? few or none ever escape the hand of God, or the sword of the Magistrate, or their own balter; how died Zimri, Achithophel, Absalon, Zebah, Judas, their own hands made passage for their souls into hellish torments, (as the devil once complained) before their time.  
2 But are these all that David hath to encounter with? these were dumb dogs that would have snapped at his heels, nay at his head ere he had seen them; no, there is another fierce mastiff, which flies at him with open mouth; Shimei will take advantage of this time to vent the old grudge and malice that lay lurking in his heart, till a fit opportunity: he was of the house of Saul, that was enough to make him an enemy; so that we may conclude, that malicious wretches watch an advantage when they may do a mischief: It is the common course of a cursed disposition to trample upon those which are already fallen.  
This hath been the practice of Satan's instruments in all ages, to insult over misery; and I would it were confined to them only. Job was bitterly spoken against in his greatest extremity by his own friends, and they no doubt Godly too, and censured for an hypocrite; and yet he gives it out for a maxim, that to him that is in misery, pity should be shown; and of all objects of sorrow, a distressed King is the most pitiful, because it presents most the frailty of humanity: the sorrows of a deposed King, are like the distorquements of a departed conscience: which none can know, but he that hath lost a Crown, towards those that have been always poor, piety is not so passionate: For they had no elevation to make their depression seem the greater wonder. Surely a tender heart would have pitied Bajazet, and Valerian, (as they were men) the one in his Cage: the other when he lay prostrate as a footstool to his proud foe, who would not have wept with King Edward the second, when his princely tears were all the warm water, his butchers would allow him to shave him with? When the hedge was his cloth of state, and his throne the ground; and who would not have poured out unrestrained tears, to have seen King David go up Mount Olivet barefoot, and weeping as he went, to see all his Nobles and mighty men in mourning; and to hear all the country cry with a loud voice, 2 Sam. 15 23.30. And yet this miscreant Shimei in stead of pity, proudly insults.  
Ah! With what spirits are they endued, that can grieve, the grieved; and add sorrow to the over-burdened: What to put more weight to an overcharged b●ame, to lash with an iron rod that back which is already flaied with whipping? Surely this property is not only inhuman, but diabolical. To persecute a poor distresseed soul, it is the very extremity that malice can do, or affliction suffer.  
'Tis a hellish disposition, how to watch to give a blow to the man that is already reeling.  
Again, Shimei charges David peremptorily with the blood of the house of Saul, why should we conclude that which neither our eyes did see by proof, or our ears hear by report; but Calumny and conjecture will injure innocence itself.  
In matter of censure, nothing but a certain knowledge, should make us give a certain judgement; fame, and air, are both too weak foundations for unspotted truth to build on; only deeds are liable to the downright tax? In things uncertain, a bad construction, must needs flow from a bad mind; and therefore Malice and baseness, ever dwell with Calumny. And the desire to disgrace another, springs from the same fountain.  
Censures will not hold out weight, that have life only from the spongy cells of the common brain; why should any pass a definitive sentence against any one whom we know but superficially? As if I were a God to see the inward soul. Nature, art, report, may all fail: Yea, sometimes probabilities. There is no certainty to discover a man by, but time and conversation.  
Besides Shimei rips up David's faults, and lays them to open view: David had polluted his hands in the blood of Vriah, though not of Saul: But God had washed them clean: Who then durst call David a bloody man? It's bad raking into those sores, which the blood of Christ hath healed.  
He is justly to be condemned for a traitor to reputation, and society: That tells the private faults of his friend, to the public, and depraving world; certainly they have no work or business at home, in their own consciences. That have so much leisure in sinful curiosity, and unnecessary meddling, and enquiring into other men's carriages? Oh! What Malice, Spite, and pride, do show itself many times in those Pharisaical false-hearts, and finde-faults, to mistake, and missinterpret an innocent neighbour; yea, and often times to proclaim with great noise, and self applause, their own idle Malignant, forgeries, and fancies; for faults, of those, who are more righteous than they. 'Tis an usual custom, for malevolent Detractors, to disparage others upon slight grounds, and little instances; and in a matter of a discourtesy to dive into a man's mind, beyond his own comment: Stirring up a doutbfull indignity, without proofs, that carry weight, or conviction. And many times for want of matter, they will snatch a report from the envenomed tongue of a tale-bearer. And so with his wicked wit, and wide conscience, work a World of revengeful villainy.  
Ah! there are too many, which think it best to raise their reputations, with the ruins of another's; and to hold every insolent detraction from other men's sufficiencies, an addition to their own.  
Let all censorious busi-bodyes, take heed, how they speak of the infirmities of God's people: Thou mayst speak the truth, and yet be a slanderer; and whilst thou makest thy tongue, the whipper of thy neighbour: thou oftentimes provest a murderer. By mangling and martering his reputation, which if it live to recover its wound, yet seldom or never its scar; and therefore there can never be a sufficient recompense for an unjust slander.  
Let these motives prevail with us; what if he be a Saint thou so defamests? if he be a Saint, he is one for whom Jesus Christ hath died, between whom there is a nearer relation and union, then between a man and his wife; will a loving husband endure to see his wife abused before his face; seriously think the Lord stands by and sees all. He hears all those contumelious reproaches, and will weigh from what mind they do proceed; whether from weakness, or, wilfulness. And accordingly he will repay, consider that place, Num. 12.8. What saith God, (to Aaron and Miriam, Saints) were you not afraid to speak against my servant Moses? and then reason; shall I upon the malicious instigation of a viperine brood, deride, disgrace, discredit any one that is so near to the Lord Jesus; shall I cast a malicious glance, coy, or contemptuous look against one of the bridegroom's friends shall I admit any false and forged calumniation, against their spotless innocency. Shall I invent intangling snares to inveigle their charitable and credulous simplicity? shall I have the least sinister conceips against their upright conversations? What if they are black in regard of sufferings and afflictions outwardly? And in regard of their often frailtyes and infirmities inwardly: Why yet let me think they are amiable, and lovely, in respect of their practice of piety, inward sincerity, and Christ's righteousness, and sanctification begun and kindled, which will never go out. What if they are deformed in their own eyes, and esteemed vile in the eyes of others: Nay, hardly gracious in the eyes of a very few: yet are they honourable in the esteem of God.  
Ah! How dare we to speak ill of a Child of God: Or grieve one that is so endeared to such a father's affections? God loves his own so tenderly; that whosoever offers a disgrace to them, shall be sure to pay for it: Either by tears or torment.  
Let us therefore study and practise a right religious ordering of our tongues, and let them be always the touchstone of our hearts, whereby we may easily discern, whether they be heavenly mettle, or of earthly dross. And let us never speak evil of any man, though truly: But with a design of charity, to reclaim him from that evil; and never use more words against any man's sins in public: Then we would make prayers for their souls in private.  
Let us take heed how we handle the reputation of another: It is like a white ball, which sullys by being tossed from hand to hand,  
There be few which do not sometimes such actions as they would not have discretion scan, unadvised words may sometimes fly from the tongue, that the heart did neither hatch, nor harbour; integrity itself, would not be awed by a blabbing spy. And therefore in all our commerce, let us make frequent appeals to our consciences: would I have this measure meted out into mine own soul; Oh! Let us abhor to speak that of another which we would not have another speak of us, or ever condemn that in any one, which we would not have but pard oned in ourselves; and what ever we do or speak, to think first, what will become of it, when it's done. And though we cannot make a man worse to himself; yet we may render him vile to others.  
How too many are there which pretend to meet for better ends; do under Christ's livery, carry a pack of false and slanderous tales: which they have raked, and scraped together, from their own dunghill surmises: insinuating listenings, malicious whisper, pragmatical inquisitive into other men's businesses; and hear out of an inching humour of tattling, they lay abroad their rotten wares, defame their innocent harmless neighbours, which if any accidentally come in the while; they quickly pack up and are gone.  
Here their malice draws consequencies, a great way off from the premises; and conclude sins from inevident fignes; and what reproach is here hatched under a hear-say; they greedily take up, and vent it at the next meeting for an undeniable truth.  
Ah! Would they lay that place to their hearts, Psal. 15.3. Those that shall inherit God's hill, are such, as doth not backbite with his tongue: Nor doth evil to his neighbour, nor taketh up a reproach against him. Note that he doth not only, not speak evil; but he doth not hear evil, with approbation; he taketh not up a reproach against his neighbour. But these backbiters shall find it by certain demonstration to their own consciences, that they are as yet, the children of the devil, the father of lies and slanders, and have of him already learned the very language of hell Job. 8.44.  
3 Abishai cannot bear this indignity, though David will: And therefore desires leave to take away his head. Take notice, that, ungodly wretches that cannot bridle their tongues against the children of God: are in the ready way to ruin.  
And surely, it cannot be safe to insult over any. Into all sensitive creatures, nature hath put a kind of vindictive justice, that in some measure they are able to return an injury; if they do not always, 'tis only because they are not able.  
But man hath a more able, and more impatient soul: And though reason and religion teaches him not to be furious: Yet with all, it teaches him not to be dull.  
Extremities of injuries, often awake extremities of revenge; especially if we meet with contempt from others, or find despair in ourselves.  
Nor stands it but with reason: That a strong patience, urged beyond itself: Should turn into the strongest rage; disdain will banish patience, and bring in fury.  
And truly ingenuity can bear any thing more easily, than the grief of a contumelious reproach.  
It argues a kind of nobleness in that man's nature, that will plead in the defence of his neighbour's innocence, and they that will not vindicate the name of a Christian from calumination; these in their silence, consent to the slander, that it is true.  
But yet here must be great discretion: in the apprehension of a quarrel; let nothing sink beyond its weight; sudden apprehensions usually mistake; the ultimate judgement of reason is best.  
Alas, when the judgement makes too great a report of outward things to the affections: the affections makes too great ado about them.  
And therefore many men may do good things: and not do well in doing it, because he faileth in the end, and manner of doing.  
Abisha●'s zeal to David's welfare persuaded him to have taken off the head of Saul his undeserved enemy; upon an advantage: But David's Maxim took place first in his own breast. Who can stretch forth his hand against the Lords anointed and be guiltless, 1 Sam. 26.9. And therefore that man which will do more than is fit; will in time do more than is lawful. He that now exceeds the measure; will ere long, exceed the manner.  
4 And now you may hear David's answer, with a kind of indignation at the thoughts of revenge. What have I to do with you ye sons of Zeruiah, let him curse, etc.  
Where we have the greatest humility, lie under the most grievous insulting can be expressed; and truly it argued a brave Princely spirit in him.  
When Ambassadors have used any indecencies to Kings: They do not chide, but deny them Audience; as if silence were the Royal way to reject a wrong. Ah! he enjoys a most noble composedness, that seats himself above the flight of the injurious claw, nor doth he by this show his weakness but his wisdom, because the wise rage least.  
1 Again, David answers Shimei, not a word. See a pattern of patience, in a heart fraught full of holy Magnanimity, and heavenly greatness; which walked so high, that scorners, and taunts could not reach him: much less troubles and afflictions press him down; he goes on his way, regarding it no more than children that cannot judge.  
Indeed to revenge an injury, is both easy, and usual: And as the world thinks, savours of some Nobleness; but religion says the contrary, and tells us, 'tis better to neglect it, then requite it. And therefore if any one shall offer us an injury: Let him know, we can see it, and scorn to take notice of it; unless it be such, as the bearing is an offence.  
In an apparent wrong, it's better sometimes to dissemble it, then play the wasp, strive to return a sting; it was Solomon's Philosophy, that a wise man's glory was, in passing by an offence.  
It stands not with the discretion of a generous spirit, to return a punishment for every abuse; some are such, as require nothing but contempt to kill them; men do not ordinarily strike dogs when they do but bark.  
And surely he hath but a poor spirit, that is not planted above petty wrongs; small injuries we should either not hear, or not mind. Nay though we were told them, we should not know the Author; for by this we may mend ourselves, and never Malice the person.  
And truly it argues a man of a Gunpowder spirit, that a little spark of fire can so quickly blow him up.  
A Very light matter will refresh, and then again discourage, a mind that rests too much upon the liking of others, and indeed it is a sure evidence that a man lives more to opinion and reputation of others, then to conscience; when his grief is more for being disappointed of that approbation which he expects from man. Then for this miscarriage towards God; to feel an injury to lie heavier, than sin; the weight of sin.  
And surely our afflictions discover much our choice and affections: When outward crosses, are our greatest evil, 'tis a sign God is not our greatest good.  
It is much to be lamented, that many good people are with too much effeminate facility, so quickly moved, and touched with every trifle. A spot, or wrinkle upon their garment, a dish misplaced on the table, or some lesser toy, will turn many quite out of tune, and put them out of their humour into pelting chaff; and all this argues such men to be but of poor spirits: For surely great minds are not moved but with great matters: It is a point of Christian wisdom, to pass by many petty provocations to anger, without notice or acknowledgement, without wound or passion, and to digest many times the brawlings and indiscretions of hasty men, with the same patience that surgeons do the injuries and blows of mad men when they let them blood.  
Ah! What a sweet harmony is there in our souls, when we judge of things as they are, and affect as we judge, and execute as we affect. Remembering that those troubles that come of necessity, we should learn to bear with boldness and Christian courage.  
And therefore as one saith, let us still maintain a garrison of holy reasons, against the assaults of strong passions: We may hope for the best, but fear the worst, and prepare to bear whatsoever God shall please to lay on us. In this world of changes, we cannot resolve upon alteration, the mind is out of frame: we cannot say, this or that trouble shall not befall: Yet we may in the strength of God say, nothing that doth befall, shall make me do that which is unbeseeming a Christian.  
Where the spirit of God hath taken up his firm abode in the soul, it will little set by any outward change; he will little est●eme to be accounted little in the eyes of others, when he is so little in his own.  
Let us therefore walk in such a heavenly disdain, amidst the scorns of an insulting generation: That the world may know we can live above every condition; and that all our afflictions, are far beneath our hopes.  
And let it be our joy, to bear contentedly the unjust aspersions of malicious censure: Who was there ever among the Saints, that was not slandered? though our accusers may be believed a while: Yet let our actions outweigh their words: and the disgrace at last will rest with the intender of the ill; that stone that injury casts, ever in the end, lights on its own head.  
2 David looks off from Shimei, to God that set him a work: Suffer him, God hath bidden him. Let him curse, because the Lord hath said; curse David.  
Let this teach us, that God's hand hath a special stroke in all our afflictions, is there any evil in the City, (saith God,) and I have not done it, Amos. 3.6.  
Hear what Joseph says to his brethren, I am Joseph your brother whom ye sold: But God sent me hither, Gen. 45.5. And thus did Joh from the Sab●eans, and Cald●eans, which had rob him, and slain his Servants, to God: The Lord hath given and the Lord hath taken, and blessed be his name, Joh. 1.21.  
And indeed, the Precedent and pattern of all humility: looked neither at Hered, nor the Jews, or Pilate, but to his father; shall I not drink of the cup that my father hath given me? And this was it which made David so sweetly silent, Psal. 39 9 I was dumb, and opened not my mouth because the Lord did it. To fly upon instruments as the main cause of our crosses; is to declare ourselves void of reason: So the dog bites the stone; which would never have hit him, if it had not been thrown.  
It was a sweet meditation, a holy man of God, hath set down for his own support and ours. He strikes me that made me, that moderates the world: Why struggle I with him? why with myself? am I a fool, or a rebel? A fool if I am ignorant whence my afflictions come: a rebel, if I know, and be impatient.  
And therefore, when aught falls out contrary to our expectation, let us not run to second causes, but say, God hath purposed it, as it is fallen out. He will make use of what instrument he pleaseth: It is enough, and his will be done, though ours be crossed.  
So promiscuous, and inconstant is the administration of things here below, that they seem to run upon wheels, so doth Ezechiel phrase it, Chap. 1. But these wheels have eyes. From which Metaphorical, and metonymical expression we may see, that there is something in their events, showing the reason of their turn, which we see not. Yea, and those wheels move, as the beasts stir them: To teach us, that there is nothing done on earth, but by the Lord in his instruments; the wheels move, as they are guided by those Angels, move as they are guided by the spirit: And thus all is from the Lord. And lest the saith of any be overthrown from the change of things: The Lord tells us, that the wheels are one within another, and so are the wings of the Angels. There is an agreeableness between them, and thus is it in the changes of a thousand years. Now to look upon God's providence in some particular only, as upon a wheel or two, and not upon all as once, as they are one within another, this deceiveth us.  
When we look upon honest Joseph in his disgraceful imprisonment only? On innocent David, in his scorn and contempt in the Court; and under the reproach of cursing Shemei; on just Naboth, condemned to death by false witnesses, and accordingly stoned; who say we shall rise again to show his innocence? on Paul held the worst man of his time; on the Church, as in the days of Queen Hester, but if we look upon all these passages, all at once, we shall see that they have eics; that they have Angels, and these a spirit to guide them.  
On these wheels is Joseph brought by the sale of his brethren to Phara●'s Steward; by the false accusation of his Mistress, he is cast into prison: By the interpretation of the prisoners dreams he is brought to Pharaoh's knowledge, and so to greatness in his Court.  
Thus whilst David sits still: Doth the Lord vex Saul by the Philistines, and ends his days. And first settleth David in the Kingdom of Juda; then Ish bosbeth falling out with Abner about a word forsakes him; Ishhosheth shall be slain by two wicked men. And thus is David fairly brought to the Crown, even by those wheels.  
Thus in the days of Queen Hester, when the Church was upon the point of destruction; that the King could not sleep that night. That he should call for the book of the Chronicles before another: And that in this book, that place which contained Mordeccyes revealing the treason against the King; should revoke his decree, and so the Church enjoy deliverance: this plainly proves, that in all those various, and strange administrations of accidents that do befall us: that God not only made, but wisely disposes of all. Surely these wheels have eyes, and a spirit to guide them.  
And therefore in all our wrongs and injuries, let us look up to the first mover, and discharge the means. 'Tis true, the instruments may be unjust, nay, cruel in their wrongs, but the cause is just from him that did inflict them; wicked men are rods in the hand of God, and at them must look never, but as they are in the hand of an Almighty power; wherewith when he hath sufficiently corrected us, he will cast them into the fire.  
Gen. 28.12. Jacob wondering at the descent, and ascent of Angels on the ladder in the vision; looketh up to the top, and there sees God sending them with their errands: so one Angel smites us, and another delivers us: but if we look up, we should see God in both.  
3 As David acknowledgeth God to be the principle cause of his afflictions: so he quietly, and patiently submitteth himself to bear them.  
A patiented submission unto God's will, and a faithful exercise under his visiting hand, is an unfallible demonstration, that we are children and not bastards.  
Saith David, the Lord hath said curse David, who then shall say wherefore hast thou done so?  
And thus elsewhere he patiently submitteth himself to be afflicted at his good pleasure, 2 Scm. 15.26. But if (saith he) he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good in his eyes.  
So good old Elie, when he heard from Samuel what a fearful work God would do to his house: quietly he humbleth themselves: saying, it is the Lord, let him do what seemeth him best, 1 Sam. 3.18.  
Thus likewise Job, once have I spoken, yea twice, but I will proceed no further: I will lay my hand upon my mouth, and abhor myself, repenting in dust and ashes.  
Lo Hezechiah sweetly submits: when he looketh up to God: what shall I say? For he hath said it to me, and he hath done it, Isa. 38.13.  
It is the safest way, when God's hand is on our back, to lay our hand on our mouths, and do as Aaron did at the fearful death of his sons: when he hears Moses to tell him, that God would be sanctified in those that did draw near unto him? He held his peace, Leu. 10.3.  
Thus those Saints in the 21. Acts. 14, Conclude their arguments with words of submission, concerning Paul's journey to Jerusalem; the will of the Lord be done.  
Now as all events whatsoever, are by, and according to the will of God: so to this will of God, must we sweetly submit in all cross accidents whatsoever we either feel or fear.  
This have the Saints in all ages done, when they saw once the the mind of God, they quietly yeil ded.  
So Mauritius the Roman Emperor; when after the butchering of his loving wife, and tender children, before his face, at the command of the Tyrant Phocas: he was to act his own part in that mournful tragedy, in his flesh at first, like a grudging Israelite, began to repine and draw back: but after some passionate pangs, he humbly submits, with these words: just art thou O Lord, and just are thy judgements.  
And this is patience indeed; when we are content, without murmuring or repining, to resign ourselves into God's hands, to be dealt withal, even as it shall seem good to him, both for the time and measure of our affliction. We must, not only, not sink under them: but not shrink from them. Stay in them, till he that laid them on, shall please to take them off.  
1 If we would seriously consider, who this is that afflicts us? Why, it is the Lord, who is infinite in glory, power and Majesty: who having created us of nothing, may dispose also of us according to his pleasure, for why should the clay murmur against the potter; dust and ashes against the glorious King of heaven and earth. Who measureth the earth with his span, and poiseth it as in a balance; who upholdeth all things by his word: and ruleth them at his good pleasure. In him we live, move and have our being, so that if he sustain us, we continue: but if he blow upon us, we are presently gone, and return again unto our dust.  
2 As God is infinite in majesty and power: so is he just in his judgements, his ways are past finding out. Hath he corrected us sharply, surely 'twas not more than we deserved, hath he taken away our dearest friends by death; why he took away nothing but what he gave? he never gave any thing absolutely, and for ever: but only to use for a time, till he again did call for it; and therefore seeing the Lord hath taken nothing but his own: let us not say we have lost it, but only restored it to the right owner.  
3 Let us bear patiently whatsoever comes from God, because he is goodness itself: from whom there can come no evil. It is he that ruleth the world, and ordereth all things for the best: taking care of every particular person: neither doth, nor hath any evil in him.  
God is the fountain from whence all goodnesle flows: if he be good to all: he is abundantly good to his own; if he be so sweet to those that seek him: how beyond expression will he be to those that find him.  
Now who may better chastise us, than he that created us; who more right to correct and nurture us, than he who feedeth and nurseth us.  
We see the most savage beasts, which will not endure the look of a stranger will take stripes from their owner, who feedeth and tendeth them; and shall we more brutish than they, snarl and repine when the Lord, who not only giveth us food, but also maketh it nourishment, doth chastise us for our good.  
The Lord is our King and Sovereign unto whom we are to yield absolute obedience: and therefore if earthly Princes do punish their subjects, and judge them insolent if they repine, and rebellious if they resist: not enduring expostulation, or to have their actions called to account, nay, though they be unjust. How then shall we be acquitted, when being corrected by God, we impatiently murmur: and by using unlawful means to free ourselves, as much as in us lieth, resist him in his most righteous judgements: which are all disposed for our good, if we submit ourselves unto them. Seeing by ruling us thus on earth, he fitteth us to reign with him in heaven.  
Ah! Therefore let us not look to the interior causes, by which our crosses are immediately imposed, but unto the Lord our God, who is the chief and supreme cause of all our afflictions. Let us not look to instruments, and aggravate our sorrows by circumstances: as looking upon our afflictions with an impotent impatience, because our enemies are malicious, proud and insolent in the carriage of the matter: but to God, which aimeth at nothing but our good.  
Thus saith Christ to Pilate, thou couldst have no power, except it were given the from above.  
Thus likewise do we make our burdens in supportable, when we too much look upon the treachery, neglect, or unkind dealing of some friends; of whom we have deserved well, and therefore lest of all suspected to have received from them such hard measure; Alas! if our thoughts mount no higher than those broken reeds, we may sit down, and die of discontent.  
And therefore 'twas sweetly said of a holy and experimental Divine lately: that unless we learn to suffer from the hands of Saints, as well as from ungodly persons, we must never looks to live a merry day. So say I, unless we can bear the fall off; the falsehood, and treachery of a beloved friend, we shall never come to possess pure patience indeed.  
And thus many times when aught befalleth us through our own default, negligence, or want of providence: we add unto it the weight of many criminations, and oftentimes false accusations against ourselves, as though it were not heavy enough in it sel●e to press us down, unless we added thereunto the load of bitter invectives against our own negligence, and of sharp censures for our own faultiness, as being the cause which hath brought upon us those crosses and calamities.  
But we must lift up the eyes of our mind above the earth unto heaven, and consider that the Lord is the chief cause of all our afflictions: and like a just judge useth wicked enemies, false, and fading friends: Yea, and also our own improvidence, and negligence, as the executioners of his righteous judgements: effecting by these means his own purposes for the advancing of his glory, and also for our eternal good.  
And therefore let us patiently look up, eye him which is invisible, who hath power in his own hand, to restrain their fury, bridle their malice, work their falsehood, and treachery, and make use of our own weakness and failings for our future advantage.  
Waiting patiently for the Lords coming to help us, or bearing patiently what the Lord imposeth on us, are a like right pleasing and acceptable services unto our God: which he is wont to crown with multiplied, and overflowing refresh when he comes. They that wait upon the Lord, shall renew their strength, they shall mount up with wings as Eagles: they shall run and not be weary, they shall walk and not faint; Isa. 40.31.  
Ah! We have not patiently waited so many years in the means of grace for comfort, as God hath waited for our conversion.  
Let us resolve to do as much as we can; and suffer as much in obedience to God, as we can suffer for necessity, or passion, fear, or desire: and surely if we can for one thing, we can for another: and there is nothing wanting but the mind; and therefore let us not say, we cannot endure this: for God would never have sent it, if he had not known us strong enough to abide it; only he that knows us well already, would also take this occasion, to make us know ourselves.  
And truly there is an art or skill of bearing troubles, (if we could learn it) without overmuch troubling of ourselves: as in bearing of a burden, there is a way so to poise it, that it weigheth not over-heavy: if it hangs all on one side, it poizeth the body down. Thus is it when we lay all the weights in the scales of creatures, and other cross accidents, occasioned by ourselves. We pull the greatest part of our troubles upon ourselves, by not imparting our care so as to take upon us the care of duty, and leave the rest to God.  
Ah! Let us not think the day of the Lord too little, and the day of man too much: but rely on the all-sufficient God; accounting it nothing to be judged by man, as knowing in whom we have believed: and that it is enough that our judgement is with the most high: and the uprightness of our hearts are known to him: and that our praise is with him.  
And at least wise shall we be accounted patiented sufferers: if finding impatiency to arise in our affections, we shall be displeased with ourselves for it. And to check and chide our souls for our impatiency, saying as David, Psal. 62. Yet my soul be silent to Jehovah.  
Neither must we be patiented for a fit; or take patiently one cross, and fume and 〈◊〉 for another; but we must with a Christian Magnanimity be able to bear all. Thus we see did Job, after one affliction, he patiently endured another, until they were exceedingly multiplied in number, and increased in weight.  
And this was the practice of the Prophet, Isa, Chap. 26.9. In the way of thy judgements O Lord, have we waited for thee. So likewise the Church, L●m. 3.26. It is good (saith she) both to trust, and to wait for the salvation of the Lord. And let us not in a blockish stupidity, lie under the correcting hand of God, as if we had no sense, no, no: god will have his blows felt, and as Ambrose well observed; they do not deserve the praise of patience, who endure without complaining, the wounds of adversity, when being benumbed, they have no sense of pain.  
And therefore moderate grief for offending such a gracious father, may very well stand with true patience; we ought to grieve, (saith a holy and experimental divine, one of a thousand) when God rebukes: yet as children to their father's scourge; with shame, with fear, and with submission. and as children to their father's love, with hearts enlarged, and love redundant, weep●, and love. and as children to their sa●ers ●me, with holy change, and ●est reformation. And as children to their father's bounds, with eye to present time for present duty. Ah! Le● u●study what is our present duty, and God will study what shall be for our future comfort. And then may we safely expect God in his ways of mercy; when we are in his ways of obedience.  
And let us likewise bear our afflictions freely and willingly: sweetly and silently, putting our necks under the yoke, and willingly kissing the rod. For if we go● to the cross as bears to the stake, we suffer not in obedience; remember what the Lord Jesus hath said he that taketh not up his cross daily, cannot be my disciple. Forced suffering against our wills, is not worth the name of patience; overpowered strength may bear in policy, when it must yield of necessity: but little thanks for such bearing, in respect of God, to choose to bear rather than not when God chastiseth, and his will is so to take up the cross, when flesh might find the way to shift it; Christ calling thereunto: this is action, and truth of duty: not dull passion, or patience perforce. And there's a wide difference between taking up our cross, and having it laid on us; many a one bears a forced burden, whether they will, or no, grudgingly, and with repining: no reward for this, but then is our fortitude worthy of praise, when we can endure to be miserable willingly.  
And willingness implieth cheerfulness: and so we must be too. But here then you may object. Is it not required that we should be affected with sorrow in our sufferings? and moderately mourn in our crosses and afflictions: and how then can we at the same time rejoice: seeing joy and mourning, are opposite one to another.  
For answer hereunto, we must know that Christian sorrow & rejoicing, may well stand together: seeing the one maketh way for the other: for therefore we be wail our sins, that we may rejoice in the assurance of the pardon of them, of our reconciliation with God, and of our interest in all the gracious promises of the Gospel. So that though we give the first part to be acted by sorrow, yet let us not always have it continue in a Christian heart: for so it would grow immoderate: but after this our unfeigned repentance for sin, and our assurance of pardon with God, let us have spiritual rejoicing: not only when we have a confluence of those lefthanded blessings: but in tribulation and afflictions.  
Again, opposites may agree in the same subject, at the same time, in a divers respect, for so we mourn because by our sins we have crucified the Lord of life: but rejoice, in that by his death he hath wrought the work of our redemption: we may at the same time mourn in the fight of our sins because we have difhonoured by them a gracious father: and yet rejoice, in that our sorrow assureth us, that they are forgiven us, and we received into God's favour. We may mourn in the sense of our pain and smart: but rejoice in it, as it is a signe of our adoption; when God correcteth us as his children, that we might not be condemned with the world. So that we may spend our days in a joyful mourning, or a mournful joy.  
And thus by sense of pain, the Lord maketh the flesh to mourn, that it may be mortified, restrained from sin for fear of punishment, and by this spiritual joy apprehended by faith, our good God refresheth the spiritual par●, that it may not faint and yield when the flesh tempteth it to murmuring and despair. Ah! I● is the swe●n● o● God's love that allayeth the sourness of all our afflictions. This made David to say, Psal. 94.19. In the multitude of my thoughts which are within me, thy comforts delight my soul.  
Labour we then for patience under all our pressures, it will lighten all our crosses, and lesson our pains. Patience in afflictions (as a father saith) will make us Martyrs without either fire or sword. And therefore misery itself cannot make us miserable: Let us then rejoice and be exceeding glad, for great will be our reward in heaven. And let the consideration of this, sweeten the bitterness of our cup, that according to the weight of our afflictions here; shall be the weight of our glory hereafter. Who would not then be content to drink of Christ's vinegar and gall in this world so he might drink that new wine with him in his heavenly kingdom.  
Oh. But how shall we obtain this patience, and a Cheerful bearing up the head under all our pressures?  
Answ. We must know that patience is no natural faculty, or inherent quality, which is borne and bred with us; for naturally we are peevish and impatient, if we are ●ever so 〈◊〉 crossed of our wills: murmur and repining against Divine providence, and therefore this flower is not to be found in the barren desert of corrupted nature, where it never grew? neither is patience attained by the help of natural reason, and Philosophy, whi● propoundeth unto us only shadows of comforts, that have a seeming show a far off, but vanish away when we seek to catch them. These props which uphold patience, are guilded over but with humane Wit, Art and Eloquence, which seem to be of some strength, so long as our patience is unburthened: but when once patience is pressed with the least weight of afflictions; then they fail, and break, bewraying their weakness and insufficiency: together with the folly of those who invented them, and of us who trusted in them.  
Alas! The Philosophers (for the most part) were ignorant of the chief causes of all afflictions, not ascribing them unto God, and his most wise and just providence: but unto fate, and destany, chance and fortune: never looking unto the chief deserving cause which is sin: but imagined that all crosses happened by the guidance of blind fortune; which put no difference between the good and bad, just and unjust: and so accordingly did they apply false remedies, which were as loathsome as the disease which they sought to cure.  
Epictetus, was one of the wisest of all the Philosophers, and yet what cold counsel doth he give, as namely that we must bear patiently that which we cannot avoid: whereas that alone, is enough to make a man break out into all impatiency, when he shall consider that his miseries which are presently intolerable, are also inevitable for the time to come; that we do bear those burdens which are common to many: and that we have innumerable companions in our griefs, that all mankind are subject to manifold miseries, and afflictions, and therefore we must not take it ill, if we be not exempted from the common lot; but in the mean time, they●make no mention of God's providence disposing of all our afflictions, and turning them to our good: they do not show that they are proportioned to the measure of our strength, so as they shall never overwhelm us: nor that they are the chastisements of a gracious Father, and the fruits of his love again; they put us in no hope and assurance, that God is present with us in all our troubles, and in his good time will deliver us out of all our afflictions; and therefore we are not to trust to those who are but miserable comforters at the best.  
Now if we will be sure to have true patience in our afflictions indeed; we must seek for it where it is to be found; and that is from the Father of lights, from whom every good and perfect gift doth come; now God hath promised that what ever we ask according to his will (believing) we shall obtain: since therefore we have a promise, let us go to God by prayer, and in a humble boldness put him in mind of that word: call upon me in the day of trouble, and I will hear thee, and thou shalt glorify me; and truly we never glorify God more, than when we seek deliverance from God, and patiently expect it from him alone.  
God doth many times, as tender Mothers do with their children that stray away from them; which cause them to be frighted, that they may return and cast themselves into their arms for protection, so doth our good God cause these bugbears of afflictions to meet and terrify us, when we have run away from him; and suffereth us to be deprived of all other helps and comforts, that we may with fullness of affiance rest wholly on him.  
Ah! if we would consider that so ready is the Lord to hearken unto the suits of those that pray unto him, that when he seethe this disposition in them, he promiseth that before they call, he will answer, and while they speak, he will hear, Isai. 65.24. and again Psal. 91.15. he shall call upon me, and I will hear him, I will be with him in trouble, I will deliver him and glorify him, so in Psal. 145.19. he will fulfil the desire of them that fear him, he also will hear their cry, and will save them.  
And indeed there can never be a stronger prop to uphold our patience, than fervency in prayer: saith the Apostle James, chap. 1.5. if any of you lack wisdom, (namely that wisdom specially which enableth us to bear the cross, with comfort and patience) let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him.  
Oh! how it easeth us of our griefer, and lighteneth our hearts of the burden of our afflictions, when as we lay open our grievances before God, and pour out all our complaints into his bosom; now if it be an ease to our afflicted mind, if we may communicate our griefesto a dear friend, that at least we may be pitied by him, though he have no ability to help, or relieve us: then how much more ease and comfort shall we find, in laying open the cause of our griefs before our heavenly Father? who as he infinitely exceedeth all the tenderest Fathers in the World, in pity, in love, and compassion; so he is able, when as it shall be most for his glory, and our comfort, to free us out of all our miseries and afflictions.  
Now a main strengthener of patience, is providently to foresee crosses approaching; this the heathen Seneca prescribed as a way to be rid of care and fear, and to attain unto full security; that whatsoever evil we may fear to be coming, we should suppose, that it will certainly come, and so exercise ourselves to bear it willingly, before we be constrained to bear it upon necessity.  
Let us then prepare ourselves for the time of adversity, and consider that those things which have happened unto others; may also befall us: and bear those afflictions which at any time may be laid upon us.  
But above all, let us not fix our hearts upon any thing in the World, but use the benefits of this life, as though we used them not, and enjoy them so, as those who are presently to forego them; for those things which we possess with immoderate love, we always lose with immoderate grief, and if we look upon our temporal blessings, as upon perpetuities, we shall subject ourselves, to much sorrow, and find small patience, when their loss proveth unto us, that they were but moveables.  
It's good to forethink when we are honoured in the World, and have every man's tongue as a Trumpet for our praise; the time may come, we may be as much disgraced and defamed: for this hath befallen to many before us, and will happen to many after us: and why not then unto us also among the rest? then seriously let us consider, and examine our hearts how we should be able to bear it: if we should be cast down out of the high Throne of honour and reputation; into the lowest bottom of shame and disgrace, and with what reasons and arguments we might strengthen our patience: and mitigate and moderate our grief and heaviness.  
Thus when we abound with riches, and have such plenty of earthly things, that we have not only for ourselves a sufficiency of all we can desire, but are also able to give to others, and make them beholden unto us; now then let us think, how we could patiently bear a change of all these things, our filks for rags, our full tables for course and scant fare; nay, may be to be constrained to ask rel●ef even of those which formerly we have supported, and to receive it grudgingly, or to be shamefully denied.  
So likewise when we have friends, and acquaintance who now smile upon us, making airy covenants of perpetual leagues, pretending such dearness of affection, that our entertainment shall be the very best, and our welcome hugs and embracements, that in the midst of our delights, we should consider that they are not only mortal but mutable; they may become our greatest enemies. Now let us forecast how we could bear it, to have their sweetest discourse turned into silence at the best, when we shall see such a change in their countenance, that in stead of smiles, we shall read slighting, contempt, disdain; when they will not honour us so far, as to give a reason for their estrangment, or admit of an apology to plead the sincerity of our hearts towards them: but shall load us with the burden of their unkindnesses, not only trying, but tiring our patience with their wrongs, which sticks closer to our hearts, than all the injuries and outrages of a professed enemy.  
And thus likewise for our nearest and dearest relations, of Husband, wife, child, etc. let us cast a serious look on them, and consider, they may quickly be taken away from us: any of them, all of them, death will not be bribed: will not hearken to any of our cries, tears, or sighs: oh than let us reason with ourselves, how shall we be able to endure a parting, when we cannot endure the thought of it? how shall we grapple with the substance, when the shadow doth so affright us?  
Oh! therefore whatsoever we may lose of that which we most love; let us think that it is now in losing, or suppose it already lost: this is the way to prepare our hearts, and arm our patience, to bear the burden?  
From the serious consideration of these things, there will arise two special benefits.  
1 That we shall not be puffed up with pride in the confluence of these earthly blessings, and so become insolent: but use them with all sobriety and a good conscience, when as our expectation, like a continual Monitor, doth put us in mind of our loss.  
2 This daily expectation will make these afflictions, which in themselves are grisly, and terrible, to be so well known and familiar, that when they appear, they will not much scar and affright us. And truly the very Heathen in this matter will shame us. Anaxagoras being certified of the death of his dear, and worthy Son, heard it with patience, without any disturbance of passion; for said he, when I begot him, I knew he was mortal, and had brought him up in the expectation of this mortality.  
And this consideration, of preparing to meet afflictions before they fall upon us, will arm● our patience, and abate their strength: and when by our meditations we shall poise a cross before it be imposed upon us, we shall much lighten our burdens, which are made so to others by their customable bearing of them.  
Yet must we not run into afflictions, or pull them on our shoulders: but that we diligently use all good means, either to escape them before they come, or to be freed from them, when they are inflicted on us; and than if the Trumpet of holiness sound the alarm to Ba●tell, let us march on valiantly without delay, contemn our lives, and enter the conflict with cheerfulness, rush into the main army of our enemies, put Satan to flight, and set up a trophy of victory: but if godliness sustain no damage, the principles of religion be not undermined, which concern our salvation, nor any man do enforce us to do any thing displeasing to our God; let us not be superfluous in our sufferings; and be sure, we make not a cross of our own, and throw it in our way, and so stumble in it, and say it is the cross of Christ; herein we deceive ourselves, if we pick private quarrels against our own peace, seeking out and provoking an enemy, with whom the Lord hath not commanded us to fight.  
And though we have obtained of the Lord patience to bear our burdens, yet God doth not allow us to lie down under them still, when we may by good and honest means be freed from them: because this is to tempt the Lord, when as needlessly we desire to make experience of his power, providence, and promised assistance either for our delivery, or for strength and patience to endure these wilful trials.  
We see what the practice of the Saints have been to avoid troubles if they could, and with their prayers they have joined their own lawful endeavours? Thus Moses fled from Pharaoh, David from Saul and Absalon, Joseph and Mary from Herod's cruel persecution, Paul from the Jews at Damascus.  
And as we may pray that our bitter Cups should be removed from us, so may we advise with ourselves, and take counsel of others, and labour and endeavour in the use of all lawful means to escape afflictions, or to overcome them, if we cannot avoid them; and this all with a sweet submission to the good pleasure of God; desiring that our wills may be even melted into the will of God; not mine, but thy will be done.  
Obj. But here our souls may object, and say that we have known many who have trusted in God, and have waited for his help, and have fervently called upon him for deliverance, have notwithstanding at last died in their afflictions? yea, and we ourselves still remain under great and grievous miseries and crosses, though we have often earnestly sought the face of God: and with strong cries and tears, have poured out our complaints, and depended upon no other, for secure and freedom, and yet we are not delivered, no nor can see no outgate, or means when we shall escape?  
Ans. For answer to our own hearts, 'tis certain that all God's children have deliverance out of their afflictions in due time, whether it be by life or death, that matters not; one way or other we shall be delivered: now seeing our longest lives are short and momentany, being compared to eternity, and that happiness which we shall then enjoy with God: the time of our afflictions cannot be long, nor our deliverance fare off, although it should be deferred to the day of our dissolution; Ah! the comforts of God are well worth the waiting for all our days.  
2 Gods promises of deliverance from remporall afflictions are not absolute, but always to be understood with this condition; if it stand with his own glory, and our spiritual good: for otherwise our freedom from afflictions would be no benefit, but the greatest hurt; now God's glory and our salvation often times are more advanced by the continuance, then by the removal of our crosses: as when God tryeth by them his graces in us, that he may afterward crown them: and causeth our fight to be so much the more long and dangerous, that accordingly our ensuing victory may be the more glorious: or when God doth use afflictions, either for an hedge to keep us from leaping into the forbidden pastures of carnal pleasures: or for a fiery Furnace to purge and purify us from the dross of corruptions; now in these cases, it is the greatest freedom not to be freed: and God's greatest mercy towards us, when as he continueth us in our temporal misery.  
3 Let us comfort ourselves when God deferreth his promises, and continueth our conflict of afflictions, after we have long waited for help and deliverance, by considering, that in his good time they shall most certainly be accomplished: Gods promises are certain performances: his truth is of his essence, and it is no more possible that he should fail of his word, then that he should deny himself, and therefore since he hath promised that we shall overcome the World, that we shall have strength to endure temptations, and have a happy issue out of them: that if we suffer with Christ, we shall reign with him: we may be assured though our way be long and foul, yet at last we shall safely come to our journey's end: that after our painful sufferings, shall come our glorious reigning: and that after our dangerous fight, we shall obtain a happy victory, and be crowned with eternal glory.  
Saith Bernard, we may be secure in fight, seeing we are sure of over coming: by flying we may lo●e the victory, but by dying we cannot; ah! blessed shall we be if we die fight, because we shall be crowned dying.  
Let the consideration of this com●ort us, that God no less waiteth upon us to do us good, than we to receive it: expecting a convenient time, when as ●e may most fitly and seasonable extend his mercy in our deliverance, and therefore ●aith the Prophet, Isaiab 30.18. therefore will the Lord wait, that he may have mercy upon us, and therefore he will be exalted that he may have compassion upon us; we wait when God will, and God waits when he may: when mercy may be most welcome, and deliverance most glorious.  
The fourth circumstance is David's justifying of God in his way of proceeding; behold my Son which came forth out of my bowels seeks my life, how much more this Benjamite? etc. here see that God will never leave correcting that soul whom he means to save, till he hath brought it down on its knees, and to acknowledge he is justly dealt withal, and this David confesseth, Psal. 119.75. I know oh Lord that thy judgements are just, and that thou in very faithfulness hast caused me to be afflicted; See the change in his dispo●ion, when Nabal would not answer his expectation, (when he so excellently acted the part of an eloquent beggar:) he presently was all on a fire, vowing revenge, not only to him, but to all his Family: now the case is altered; he can endure to be railed on by one that was his subject: yea, and cursed too, and stones and dirt fling at him, and not so much as a rising thought of revenge: and thus we see how fierce David was with the Ammonitish Prisoners, he put them to death in cold blood: nay, he used great cruelty in their deaths, by putting them under Saws, and Harrows, and Axes of Iron, and burned them alive in fiery brick-kilns: but afflictions at last made him so tame, that not only the righteous might reprove him, but the wicked might reproach him, and he is silent: or if he speak, they be words of patience and submission: So let him curse, because the Lord hath ●aid curse David: he that could not before endure Hanuns affront, can now quietly, and meekly without desire of revenge, endure many opprobrious indignities: and be contented that Shimei shall bemire him with the dirt of his filthy tongue, without the least show of passion.  
So Ephraim by this means is made to confess his own untamednesse with tears, Jer. 31.18. and Lam. 3. makes a man to put his mouth in the dust, and to be of an humble and lowly carriage towards all men; doing nothing that may savour of pride, contempt, or disdain; but rather abasing ourselves to our inferiors, and even to give our cheeks to the smiters.  
The Lord beareth, and forbeareth a long time, expecting our amendment; and when there is no other remedy, than he taketh the rod in hand; when gentle means would not serve, rougher means shall: if the shaking of the rod will not humble us, we shall surely feel the smart: God will first or last, take us in hand, and master our proudest hearts, and stoutest stomaches; and if fewer and lighter stripes will not serve the turn, he will inflict more and harder, till he hath brought us as he would have us.  
And therefore 'tis better to be taken down in youth, than to be broken in pieces by great crosses in age; we shall be sure of a time of reckoning, the best of us; God will punish sin where ever be find i●, and in this world most severely to his own; they that have most of God's heart, do oftentimes feel his hand most heavy.  
When the ●ins of Saints shall become a scandal to Religion, no wonder if God will vindicate his honour, and be severest against those that wear his livery; yet inwardly side with Satan and their own lofts; other offences God may punish, this he must, least the enemies of the truth triumph against him: David had such a whip for this as never man had greater, because he had by his fin caused the enemies of God to blaspheme, his child must die; when he that had sung the pureness of the God of Israel, and proclaimed the noble acts he did of old, and seemed as one endeared to the Almighty's love, how would the Philistims rejoice, when he should thus become Apostate, and with a mild licentiousness, mix his lust with murder and ingratitude; surely his sin and punishment God will have to stand upon record to the world's end to be a warning to all, that if God was so severe against one who lay so near his heart; then let us with fear and trembling look to our ways, making straight steps to our feet, lest that which is lame be turned out of the way; ever remembering, that after the remission of a ●in, the very chastisements of the Almighty may be deadly.  
And this was it which made David so meek without murmuring, seeing God as his justice required, did justly execute his righteous judgements upon him for his sin, and according to his revealed truth inflicted those afflictions which he had formerly threatened.  
God is immutable: as his course hath been towards his children in times past, so will he deal with us, and our posterity in time to come, he will ever proceed by the same rules of justice and mercy, punishing like fins with like judgements.  
And therefore let us justify God's wifedome in all his proceed of providence, concerning ourselves and others: his justice in punishing, as well as his love in correcting, his grace in giving, and his mercy in taking away, and in all things from the heart, bless the name of the Lord.  
Bless his name, and exalt his free grace, that our punishment is no more, nor no wor●e.  
What if we have many crosses heavily lying upon us? truly if we had our due desert, we should have more and greater; the terrors of conscience here, and torments of hell hereafter; what if death have deprived us for a time of our children, dearest & necrest relations, alas our fins have deserved to be deprived of the presence of God, and all his holy & glorious Saints & Angels, & that to all eternity; what if we have lo●t our honour, riches, reputation, and estimation with the world, perhaps they were our Gods, no wonder they were dashed to pieces, and we made to drink of their dust, what if our friends have lest us, and have forgotten all their promises, and purposes of friendly intimacy, and have taken away all their love, and have in stead repaid us with scorn and disdain; what then? they could not take away our God, nor our Christ, nor his spirit, nor our interest in the promises, nor our hope of Heaven; why what have we lost then? truly matters of no great moment, the presence of our God without any of these is perfect peace, but all these without God is but a little more cheerful hell.  
And therefore none could justify God in his way of proceeding better than David: so he says, nay sings it too: Psal. 103. he hath not dealt with us after our fins, nor rewarded us after our iniquities, and this he intimateth, Psal. 51.4. by that ingeminating confession of his; against thee, thee only have I sinned, and done this evil in thy fight, that thou mightest be justified when thou speakest, and clear when thou art judged.  
5 David comforting himself with hopes of being benefited by this affliction: it may be that the Lord will look on my affliction, and that the Lord will requ● good for his cursing this day.  
And this should comfort us in our deepeft diftresse, because Gods round reprehensions, are ever gracious forerunners of his mercy.  
Faith will teach us to say, God hath chastised me according as he hath threatened: therefore he will comfort me according as he hath promised: now hath not God promised, and assured us to uphold us in our afflictions, and bring us through it, and comfort us by it, and glorify us after it? let us therefore with Abraham, hope against hope, and apprehend the certain accomplishment of these promises by faith, whence fence and carnal reason see nothing but the contrary.  
Ah! if we would seriously consider, that as God is the supreme cause of all our afflictions, so doth he govern and overrule all secondary, and inseriour causes and means, by his most wise and powerful providence: that when they seem most to oppose against him: they do but effect that which he willeth, and hath purposed to be done? they serve to the furthering of his ends, his glory, and our salvation; how opposite and contrary they are one to the other.  
Now if God hath joined his glory and our happiness together; it is ●it that we should refer ourselves to his good pleasure, that hath joined his glory to our best good, which is our salvation.  
This was it which upheld the head of David, the good which would follow: he was sure that this wet seedtime, would bring forth a plentiful harvest: this he ●ings. Psal. 126.6. He that goeth forth weeping, bearing precious seed: shall doubtless come again with rejoicing, bringing his sheaves with him; And again, Psal. 126.5. They that sow in tears shall reap in joy. And thus many times, God in mercy puts us to a lesser trouble, for our greater good.  
Thus did the Lord with the Israelites when he brought them into the wilderness, where they endured much affliction: he did humble them, and prove them that he might do them good at their latter end. Deut. 8.16.  
Now God doth not only advance by afflictions the spiritual and everlasting good of his own children, but many times turneth them to their greater benefit in the things of this life, as we may see in the example of Joseph: he was sold as a slave, that he might be a great Commander; he lost his patrimony at home, that he might receive a much more large inheritance in a strange Country, and therefore he professeth, that when his brethren intended evil against him, God disposed it to the good, not only of himself, but of many others.  
And thus was Johs afflictions turned to his advantage here in this life; what a name hath he gotten to be a pattern of patience: which shall never die so long as the world lasts, for all his temporal things which he lost, he shall have it doubled; and those that charged him for an Hypocrite, shall be the first shall contribute to his relief and comfort; and this was it which comforted him, when he looked to the end: God (faith he) knoweth my way, and trieth me, and I shall come forth like gold. Joh. 23.10.  
Ah! if we would consider God's manner of dealing many times: he is feign to pull us down to the ground before he build us up anew, empty us quite of all Creature comforts, before he fills us with himself: so never should our names have had so sweet a savour with God, if they had not been by man, pounded in the mortar of afflictions, so that many may say, they had been undone, if they had not been undone.  
Thus I have heard of ●godly man●hat was going for France, and he was going a Shipboard, he broke his leg, and it pleased God so to order it, that the Ship in which he should have gone in, at that time was cast away, and not a man saved: so that by breaking a bone, he saved his life.  
The like did that blessed Martyr in Queen Mary's days, who would always conclude of all Gods deal to be very good: and so he said when word was brought him, that the next day he must be burned: but as he was going to the stake, he fell and broke his leg, which when some asked him whether this were good too; he replied, oh yes! very good: and so it fell out indeed, for before his lame leg would bring him to the stake: a post from Queen Elizabeth came to save him, and to tell Queen Mary was dead.  
Oh! how doth afflictions occasion more comfort and further experience of grace: God seldom afflicts in vain, such solemn providences and dispansations, leave men better or worse: but the children of God gain profit still by them, for 'tis God's course to recompense outward losses, with inward enjoyments, for as the sufferings of Christ abound in us: so also consolations abound by Christ; that is, inward comfort and experiences, according to the rate of outward sufferings: Ah! a wilderness that giveth us more of God, is to be preferred above all the pleasures and treasures of Egypt.  
Now as afflictions occasion comfort, so it tries it, whether it be sound, and solid: for in the time of prosperity, that comfort which v●e have, is so mixed according to the mixed causes of it, that we can very hardly discern what of it is carnal, and what is spiritual: but when all other comforts and hopes are gone: then that which is left, is most likely to be spiritual: and the spirit never worketh more sensibly and sweetly, then when it worketh alone.  
So likewise, how can we tell whether we be able to encounter with an adversary, when there appeareth 〈◊〉 to contend against us? How can we tell with what patience we can bear poverty, when we always abound in riches? how can we discern what heart and courage we ●ave to ind●re sha●e, disgrace, reproaches: when we shall grow old in popular applause, and the spreame of their favours, shall flow unto our graves: how shall we know with what constancy, and contentedness, we can sustain the l●ss of children, friends of the nearest and dearest relations, when we never heard of the death of any of them: truly we may comfort others, but than it comes more kindly, when we have first comforted ourselves, and have commanded our griefs to avoid our presence?  
And this is she goodness and sweetness of our afflictions, when being cast into this fiery Furnace, we are purified from our dross, we may be approved in the touch, and be esteemed and prized, as well befitteth our worth and value; according to that of Solomon, Prov. 17.3. as the fining-pot for silver, and the Furnace for gold; so h Lord trieth the heart.  
Object. But some may say, my afflictions are grea●, and my strength small: so that in my trials, I show so many infirmity and corruptions, I fear I shall never be approved: how then shall I grow better by them.  
Ans. Alas poor soul, dost thou think that the Goldsmith hath skill enough so to proportion the heat of the fire to the mettle, that it may be purified and not consumed: and canst thou imagine that the Lord knoweth not how to fit his trials to thy strength: or if he have knowledge and wisdom enough, canst thou doubt of his will, seeing he hath bound himself by a most gracious promise, that he will not suffer us to be tempted or tried above our strength, but will give a good issue with the temptations yea, but in the mean time, thou art pressed with such an heavy weight, that thou bewrayest thine infirmities and corruptions.  
And truly, it may be necessary and profitable for thee so to do: that by this trial thou mightest come to the sight and sense of these imperfections, which before were in thee, though hidden and unknown: to the end, that now beholding them, thou mayest be truly humbled, brought to unfeigned repentance and to an hearty endeavour in using all good means to be cleansed and freed from them.  
God many times in wonderful mercy and love, causeth us to bewray, our smaller infirmities, that he might free us from grosser sins: and taking away all self confidence in our one strength, he causeeth us with full affiance to rest upon him who never faileth those that trust in him.  
Ah! We shall have triple honour for all our sufferings: we are honoured by the Lord, when he inricheth us with his graces: and then by trying of them; whereby their worth and excellency is manifested unto all that behold us. And at last he will honour us by crowning his own graces in us, when as by trial they are approved.  
Did we but serio●fly consider that promise, Rom. 8.28. All things shall work together, not only for good, but for the best, to them that love God: we would think our present condition to be best, what ever it be, because of the wise providence of God.  
Not to speak how prosperity works for our good, because though we are like a ship under sail, with afore-winde, carried sweetly, and swiftly towards heaven, being fully laden with the blessings of Gods left hand: yet for as much, as we sail in a tumultuous sea, we are in great danger always to be over set: and many a one have been driven to that extremity to cut down their main Mast; and ●achling: thr●w overboard all their goods before they could secure their lives.  
My army, (said a Roman Captain) never stood in worse terms, than when it had peace. And 'tis noted of Solomon that of all the Kings of Juda, he fell foulest, because he was most prosperous.  
And therefore an afflicted estate is most safest, yea and often most sweetest. There is a fruit in the least cross: we should therefore look more at the fruit, than deliverance from the cross: the longer it continues, the more we may get by it.  
1 If we consider the good which comes to us through the Malice of man: we re●d of Jacob when he sent Joseph to Dothan to visit his brethren, they cast him into a pit: Reuben, more pitiful than the rest, relieves him; but sells him to the Midianites: they sell him again to Potiphar: his Mistress accuseth him; his Master condemneth him, imprisons him: the Baker after long forgetfulness, commends him to Pharaob, on the occasion of his dream: and thus is he exalted. How many instruments were here, not one looking to God, or to one another. Only the Lord of ezechiel's wheels, turns all about for the good of his children.  
So David goes on in Battle against Israel with Achish King of Gath, with whom for a while he sojourned in the time of his banishment. The Princes of the Philistimes command him to go back, and this they did only to disgrace him, because they did distrust him. But 'twas for his good: for had he gone on, he had been guilty of the blood of Israel, especially of Saul, who was slain in that Battle: whereas now he is free, both from the blood of Israel, and from the censure of the Philistimes, they cannot blame him for going back, because it 'twas in obedience to their command.  
Thus we see the Church in Queen Hester's time: what was plotted for their ruin, turned for their farther deliverance, and Hamans' malice to Mordecay, shall be the first step to his preferment.  
Many a Saint whose names do now breathe forth a fresh perfume in the Church of God, would have lived and died obscurely: had not the malice of others pounded them in the mortar of afflictions.  
The wicked (saith one) are as it were Gods Physicians, by the poison of their malice they purge out the poison of sin, from out of the souls of his servants. They are the Lords scullions and their office is, to make clean the vessels of honour. They serve as an antidote, to keep us from the contagious infection of sin; and truly, this may be one reason, why the Lord thinketh it fit to serve his own providence of wicked men: that he may bring good out of evil, than not permit any evil at all.  
Thus were all the ends of the King of Affiria, and the outrages of his army, directed by God to that main end, inchastifeing his people: I hough (as the Lordplainly affirmeth) he never so much as thought so, or ever aimed at this end. Isa 10.7.  
And this many times the cruelty and oppression of proud insolency, that can not look but with disdain, conttempt, make the Lord to pity the distressed the sooner; and to arise, and set hi● own in safety from them that poff●ah at them, Psal. 12.  
Another out of malice to our persons, and a desire to revenge misconceived wrongs, and supposed injuries; seeks our utter ruin, endeavouring to make our names odious, to countenance their own cause: thinking they have laid a sound foundation of their own glory, upon the ruins of our reputation, and estates. But this oft turns to our greater advantage, when God shall at length m●nifest our innocency, maugre all their plo●s and projects; so that whosoever blows out the candle of our reputation with too strong a breath, doth but make a stink to blow it in again; and it were well thought o●, it is their malicious breath that makes so i●a savour, not our snuff.  
O hers cannot love us, because they cannot: or they will not, because they will not: and so force themselves to an Antipathy, looking upon all our actions with the green spectacles of prejudice; c●nstraing, or rather misconstruing all actions, or intentions according to their own opinion, putting false glosses on all plain tex●s; these are very ready to fide with a depraving multitude whereby they become accessary of injury; if the injury be great, they will proceed to hate those whom they have m●l gned, hatred in time will turn to implacable malice, so that their houses are too hot for our neighbourhood, nay, may be a whole Town will in time esteem us as Nauseous to their quaesy stomaches, and therefore we must out, as the frith of the streets. These are like t●e m●n of Ephesus, who cried and made a lo●de noise, some for one thing, and some for another, but the most part knew not wherefore they were come together, Acts. 19.32. So these, cry out that such are people want not any fault, though they cannot make manifest any one: thus may times one barking dog, sets all the curs in a Town a bawling, at nothing sometimes, or at the moon.  
But this likewise works for the best, to a more circumspect walking, among so many Critical enemies, and truly we never walk so warily, as when we have many enemies to watch us. But if their cruelty will not endure our company any longer, but that we must be constrained to seek a new habitation; (which many of God's dear children are forced in those saddest times, having lost their old.) but this may by the blessing of God, turn to a great advantage. Their malice doth but transplant us into a better soil, where we may thrive more, & bear our fruit with more safety, & comfort: without such fear of being nipped in the bud. O● else they drive us to a more narrow search, and greater long for that City above; whose foundations are so stable, and sure; that no enemy can deprive us off, where is no plundering or oppressions: when all the malice of man or devil, shall never be able to drive us thence.  
Another sort there are, which sometimes were very hot, and eager in the pursuit of their love; professing their love shall hold out, when others tyre; their's shall live, and flow, when all others are dead and dry: like Peter's boasting, which will sighed valiantly for a spurt: and do it may be more than is required: but when they see their friends over powered by insolent authority; then they'll deny their acquaintance, and neither own them, nor their cause. This have been the case of many, and therefore the less to be wondered at.  
David complains pitifully, thou hast put my lovers and friends far from me, and my acquaintance into darkness, and this may comfort us the more, when we consider God hath a hand in their estrangement, and therefore cannot choose but be for good: we shall ever after be more wise, than rest and lean upon such slender props, that at the best will bend, if not break, and look upon the choicest friends to be subject to mutability, as mortality, and to be wary of that love, which is ripe so suddenly: those rath-ripes (as we may call them) will soon rot; all violent things in nature cannot last long: that love is never lasting, which flames before it burns; and very rarely is that friendship found with the durability of affection, which is so suddenly kindled; enduring love is ever built on virtue: which no person can see in another at once: and therefore by a soft ascension, does degree itself in the soul.  
If we should tell those our sometimes great friends, that their hottest love was never but feigned, I believe they would not take it well: but they must know that love was never sincere, that will not hold out length with life, and therefore if God have snapped our fingers from such false friends, we have the greater cause to be thankful. There will a great deal of sweetness flow from this sour; better to be debarred of their society altogether, then be any more grieved with their falsehood and unkindness.  
And thus the malice of enemies, and the false, feigned, and sickle love of supposed friends, shall all turn for our eternal advantage, and therefore though we have poured out many tears over their living Sepulchers, yet we may comfort ourselves in their loss, then enjoy their love with a continual fear of losing: or incurring their displeasure by a Captious exception, many times for a mere oversight, or unwilling miscarriage, and unpurposed enour: though generally we did ever observe them with obsequious love.  
Let us not then be so greevously troubled, when we are any ways wronged, belied, railed upon, spurned at, or trampled upon by the feet of honoured insolency, or dunghill Malice; slighted, contemned, and utterly cast off, by our bosom friends: but in a meek, and patiented behaviour, let us sweetly, seriously, and feelingly in our own hearts say; this is from God, for my good: or with Eli, it is the Lord, let him do what seemeth him good. There is a supreme providence, wisdom, and power, which seethe, and over-ruleth all their actions and ends: that when they are most eager in pursuing their designs, doth make them when they think least of it, to serve him for the effecting of all his counsels and purposes, and the furthering and advancing of those his main ends, even his own glory, and our greatest good, both here, and hereafter.  
2 not only the Malice of man, but the malice of Satan himself that sets them a-work, shall turn to our good.  
He goes about like a roaring Lion seeking what soul he may devour, 1 Pet. 5.8. He thrusteth fore at us, and so worrieth us with unwearied temptations, seeking nothing more, then to dishonour God in our overthrow: but this like a storm at sea, drives us to our port: even to the throne of grace, by prayers and tears, for help against hell, 2 Chron. 20.13. When Satan hath fetched us over to a sin, by spells and Charms of mercy, he at length finding us bleeding and dying, would make us believe, there is no mercy for us: when having made us sin against the Law, he would make us sin against the Gospel also; that so mercy herself might condemn us: but after sin committed, he steps in between us and God, and begs out of our father's hand, therod, to beat us for those sins we had never done but through his enticement. Now say we, we see the devil's business added to his falsehood: surely peace once made with our God, we will never be thus cheated again; Ah! how wary shall we be ever after, of Satan's wiles; surely the best of sin is shame and sorrow, the forbidden tree will never yield better fruit.  
3 Our fins work our good, while we carry this mortal body about us, we do, and must carry sin within us. Many unavoidable infirmities, invincible necessities; God in mercy and wisdom, will have it to be thus.  
1 To subdue our pride, and presumpion, which else would advance itself against God. 'Tis said, Deut. 7.22. That God did not drive out the Canaanites from among his people all at once; lest the wild beasts should grow in upon them. And saith David, Psal. 59.11. Lord slay not all the enemies of thy Church at once, lest thy people forget it. So God that could at first have taken away all the corruption of our nature, and the lusts of our hearts would not: lest the wild beasts of pride, and security growing in upon us, we forget mercy. Thus the Lord would not take away the thorn in the flesh of the Apostle Peul; those buffet of Satan: but tells him, his grace is sufficient for him, 2 Cor. 12.8. Alas, had we not these infirmities in us: how soon like our first parents, would we think ourselves to be Gods.  
Look upon the Aposile Peter, how confident of his own strength, how forward was he, in his profession: he would be first and singular, if all should deny him, yet would not he, no, he would die first; but God let lose but a small temptation, the words of a poor  maid, shall so affright him, with the sear of death, that he will presently deny his Lord and Master: nay forswear him too; but this fall did him much good; O●! How warily did he walk, ever after, how cautious of his words, And when Christ did ask him, whether he loved him more than these; he had done boasting now; only he pleads the sincerity of his heart: Lord thou knowest all things, and knowest that I love thee, Job. 21.17.  
Thus did Jobs impatiency, bring him, to the more humility, to the more abasing of himself: Yea, to abhorring of himself in dust and ashes, Job. 42.6. So David after his falls, he was the more Circumspect over himself; the more eager against his sins; and the more earnest with God by praver against them.  
2 As these infirmities serve us as to subdue pride and security; so to a waken us from our spiritual sluggishness, to careful and constant prayer; yea, to watchfulness unto prayer, with all perseverance.  
Our infirmities are as it were the coals which Satan bloweth to consume us; now when feeling the fire, we labour to keep it out, and by the contrary blasts of God's Spirit to quench the flame, we enter the combat which nothing else but death can put an end unto.  
When there is no fear of the enemy, our weapons rust, and we remain unexperienced; and what then shall we do in the day of trial.  
3 By our falls we are made more pitifully tender towards our brethrens, whensoever overcome by a temptation; because we ourselves, have been overcome, and we cannot tell how soon again.  
Thus when news was brought to a learned, and experienced Divine, that a professor was soully fallen; Alas! faith he, he fell to day, and I may fall to morrow.  
And this the Apostle Paul ex●orteth, Gal. 6.1. It a brother be overtaken, yea, which are spiritual, restore such a one in the spirit of meekness, considering thyself, lest thou also be●empted.  
Now many times we do not know how frail we are, till we fall: neither know what is our weakness: nor what our strength is, we see neither how poor we ourselves are, nor how strong our God is, and therefore will the Lord suffer us to fall, that seeing how filthy we have made ourselves by our own pollutions, we may be the more wary and circumspect for the time to come. The  child dreads the fire; and those that have lain once at hell gates, will for ever be careful how they come there again.  
Thus are Gods children by the renewing of their sins, made to renew their sorrows, and more strictly to examine their repentance, past and present; and if there be any dust or dirt of pride, or impatiency in us, this shaking of us, will make it appear, and discover itself: so that sometimes one sin shall be made as a means to purge out another: not by any virtue it hath in itself, but as God makes use of it as an instrument to drive us home to him, as Mariners in storm to their port.  
4 Our wants, they work for our good likewise. Alas! such is our nature, we love no longer to wait in humility then we have hope of benefit, the young prodigal no sooner receives his portion, but he departs to rassle it in another Country; willingly we would attend no longer than God is giving: having received, we would be out of his fight to spend, and this makes the Lord so scant in his blessings, God will have us many times to know the worth, but of his left handed blessings in their want, that we might know what value to put on the next we shall receive, and how to be thankful for them. Now we come to relish every mercy indeed, now a bit of brown bread is sweet, which in our fullness would not down.  
And now are we kept by this our meanness, in a continual dependence on God's al-sufficiency for mercies and blessings, till we have them: that on our spiritual trassique for his glory, he may furnish us with greater store.  
O how doth this make us pity poor hungerstarved souls: now our bowels which before were hardened, are melted towards them in pity and compassion: our hearts are made more tender, which may be would have never been, if we had not wanted ourselves.  
Let us not therefore measure things by the present sweetness, but by the future profit. Wants will work for good in the end; and truly those mercies that come to us out of great difficulties, and seem to be raised out of contraries, are the sweetest mercies indeed. Let us never say at any time, we are in a hard condition, unless we have a hard heart, and cannot pray.  
What though we are at a very low ebb in regard of outward comfort; yet the high springs of our joy and consolations, are not lost, but swallowed up in the Ocean of God's love, where they are reserved for us, to an appointed time. And though we be not the subject of comfort; yet our comfort is always sure in the object of faith: and 'tis hid for us even then when 'tis hid from us.  
Indeed they are the best natures, whom mercies and blessings win; but they are more which this rod of wants sends home.  
Sometimes a Physician lets blood, not that the man is sick, but that he may not be; so God takes from us sometimes our wealth, lest we should grow proud, sometimes our dearest relations and children, lest we should idolise them. Sometimes our good name, lest we should grow insolent: sometimes our health, liberty, etc. Lest we turn the grace of our God into wantonness, so that what ever befalls us, is from our God, and for our good.  
There is nothing so high, that is above God's providence, nothing so low, that is beneath it: nothing so large, but is bounded by it: nothing so confused, but God can order it: nothing so bad, but he can draw good out of it: nothing so wisely plotted, but God can disappoint it. Nothing so simple and unpolitiquely carried, but he can give a prevailing issue unto it: and make it necessary in regard of the event. And therefore this cannot but bring strong security to our poor distressed souls, to know that in all variety of changes, and cross providences; God, and our God hath such a disposing hand, whatsoever befalls us; all shall serve to bring Gods electing love, and our glorification together, let us check our drooping souls, in the words of David, Psal. 42. why art thou so sad O my soul, and why art thou so disquieted within me, trust in God, for I shall yet praise him, he is the health of my countenance and my God.  
And then let us sweetly conclude that God will very shortly, turn our depths of sorrow, into seas of comfort; our bitter ●eares into spiritual triumphs, our former heaviness, into heavenly joy, our oppression and wrongs, into a Crown of glory, our innocency which now is obscured by the rotten rags of prejudice: which fame, that common liar, cast upon her: shall then appear beautiful, and shine as clear as the light. Our saddened hearts shall be filled with those unmixed pleasures, which no man shall take from us. our troubled consciences shall have that perfect peace which passeth all understanding, and which our utmost conceit cannot possibly comprehend.  
We have seen how David comforted himself with hopes of being benefitted by this his affliction: and we have seen the end of the Lord, 'tis true, he was now in one of the greatest afflictions that ever befell a man, a father, or a King: persecuted by his own bosom friends, by his beloved son; more than 20000 of his own subjects up in arms against him; outward troubles, inward conflicts, encompassed him on every side; so that there was but a step between him and death, yet by theey of faith and strength of God, looks beyond all & eyed him which is invisible. It was a thick cloud, God had wrapped himself in at that time, none but a Saint could have concluded a fair end, from such a lou'e beginning, yet David's hope shall not shame him, his confidence will not leave him, till the full accomplishment of his faith, the scene shall be changed, his rebellious Son shall have his desert, his trustless counsellor Achitophel, shall pay himself for his treachery, and shall save the hangman a labour; he'll supply the place of an executioner, his guilty conscience shall be his witness, and God will be his judge.  
Now shall David be brought home again with greater honour than ever all the tribes of Israel shall sharply contend who shall be the first, that shall come and conduct him. Shimei, that a little before had so abused him, shall be as forward as any, nay to be foremost of many, to welcome the King bacl again. He needs no accusers, or judge: his own mouth shall condemn him: and his heart shall bid his tongue beg pardon for his desperate presumption.  
Take notice of his humble carriage now, 2 Sam. 19.16, 17, etc. first he hasted to come down with the men of Juda, to meet the King: and he brings a thousand men with him of his own tribe to honour him, and after he had ushered him over Jordan, in the presence of all he fell down before him; and said unto the King, vers. 19 Let not my Lord impute iniquity unto me, neither do thou remember that which thy servant did perversely, the day that my Lord the King went out of Jerusalem, that the King should take it to his heart; for thy servant doth know that I have sinned: therefore I am come the first this day of all the house of Joseph, to go down to meet my Lord the King, etc.  
Now were there not here a parcel of fine words? co 〈◊〉 Tavil, or any expect, or require more than con●ition, confession, begging of pardon, in the greatest humility; this 〈◊〉 pass with David, (and aught so with us) but it will not so with God; he knew the person, and what were his pretences, that the next occasion might make him do the like again. And indeed there is no trial of an enemy in prosperity; but when we are in an exigence, in distress; than you shall see he commonly shows himself, and tells what a one he is, 'Twas unlikely Shimei would ever have proved a worthy friend; he was so base a for. For as one saith, he that can be a worthy enemy; will, reconciled, be a worth your friend. But to give a blow to a man that is already reeling; to insult over adversity, to whip a flaied back is the greatest cruelty.  
Besides, take notice, that when Shimei came, Ziba comes with him, this according to the proverb: birds of a feather, flock together. Traitorous backbiters; and slanderers go together, and truly we may joyn● the tale-hearer, with the tale-bearer, they are so near of kin: there is but this difference between them: that whereas the one hath the devil in his tongue, the other hath him in his ear.  
David puts them together, Psal. 15.3. Those that shall inherit Gods holy hill; doth not backbite with his tongue, nor doth evil to his neighbour, not taketh up a reproach against him.  
Ob. But may it stand with God's justice to punish the afflictors of his children, when they but execute his will, did not Nathan foretell the troubles would befall David from out of his own house? and did not Shimei serve him but right? had not he caused the enemies of God to blaspheme his name; was it not just his own name should be rend for such dishonour?  
Answ. Very just indeed, in regard of God, but not so in respect of man; this will not serve for their excuse, nor any way at all extenuate their faultiness, for how ever they did do the secret will of God, which no creature in heaven or earth, is able to withstand: yet this makes nothing for them: seeing his hidden will was never propounded as a rule unto which they should conform their actions; Gods revealed will was to be their guide: where they could find no warrant, or command for what they did.  
As one says There is a vast difference betwixt the instrument of God's providence, and the ministers of his ordinance, the one fulfils his purposes, the other his commands. When Jehu destroyed the posterity of Abab; he sinned not in the fact: for besides the prediction of the Prophet, he had his special commission from God: for which he had his reward, 2 Kings. 10.30. But when Zimri slew Elah: there was indeed the like prediction, but no commissions therefore hath he a fearful punishment, 1 Kings. 16.18.  
Thus we see, if we do what God prescribes, we are accepted with him, though perhaps in the issue, we cross his secret determinations. But if we violate his precepts, though we fulfil his secret appointment; we are obnoxious to the wrath of God.  
Well then from all, which have been said, let Shimei's example be a Caveat for ever, how any one abuses a Saint of God. Shimei pays dear for it; though David's piety can pardon him upon his humiliation; God will not let him scape so, he'll avenge David's quarrel, and Solomon shall reckon with him for his former deal, he shall fall into a new fin of disobedience against the King, and now he is paid for all, himself is made the judge, that the sentence of death is most just.  
Thus we see, it's bad meddling with any of God's children; especially when they are under the correcting hand of God; a father will not take it well, that another shall come and lash that child he is correcting; no more will God; hear what he saith, Isay. 47.6. I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy: upon the ancient hast thou heavily laid the yoke, vers. 11. therefore shall evil come upon thee, thou shalt not know from whence it riseth: and mischief shall fall upon thee, thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know. So Zachariah 1.15. Saith the Lord, I am very sore displeased with the heathen, that are at ease: for I was but a little displeased, and they helped forward the affliction, every soul that misuses a child of God, must be sure to pay for it, either by tears, or torment.  
Oh! Tremble all you which make so little account of injuring, or persecuting a Saint: that have caused them to shed, either red, or white tears: surely their tears are as well bottled up as their blood, and both are precious with God, and both do cry, though not with an equal voice, yet loud enough to be heard.  
Can you fear to soil, or demolish the palace of a Prince, or Peer: and can you presume once to endeavour to ruinated, or contaminate the lords own temple; founded and built upon Jesus Christ; can you be afraid to harm or hurt the sheep, servants, children, brethren, consorts, or members of mortal Princes: whose breath is in their nostrils, and must return to their dust: and dare you adventure to defame, and perplex the sheep, servants, children, brethren, spouse and members of the Lord Jesus; can you do any thing out of the all-seing eye of God; or God's deputy, conscience: and though that may not always speak: yet it ever writes; 'tis a  remembrancer, and will tell all, yea, the very lest aggravateing circumstance.  
If Ishmael will be mocking the son of the promise, he shall be rejected for a persecutor, Gal. 4.29. And shall be turned out of his father's house for ever.  
Remember seriously, and sadly, the little children of Bethel, that did perhaps but as they were taught, when they called the Prophet Elisha bold head: Alas! their years might something have excused them: and yet behold a fearful example of God's severest judgements for the smallest abuse of a Prophet: two she bears shall have a command to tear in pieces two and forty of them, 2 Kings. 2 24.  
Take heed therefore how your tongue smite a child of God, or traduce their innocency; how you move it in the least motion against them: do not invent entangling snares ●o inveigle their charitable, and too credulous simplicity: do not surmise, hatch, or harbour the least finister conceit against their upright conversations: do not so much as cast a malicious glance, or coy, or contemptuous look upon their persons: remember, their maker, is their husband, and will not suffer the least indignity to be offered them, without a punishment? What if they are black in regard of their sufferings, and afflictions outwardly: or in regard of their often frailties and infirmities, inwardly? yet are they amiable and lovely in respect of their practice of piety, and obedience to God's Laws outwardly; and of Christ's righteousness, and sanctification begun, inwardly: What if they are deformed in their own eyes, and vile in the eyes of man? yet are they lovely in the eyes of the bridegroom Christ, Cant. 1.7. And the bridegroom's friends, Cant. 5.9, 17. What if they cannot be gracious with all? yet they are with some, and though they may be cast out of fellowship in the world: yet have they fellowship with the father, and with his son Jesus Christ, 1 Job. 1.3.  
Oh! Therefore let it be the brand of a most profane wretch, and one of Satan's brood, to be belching out reproaches against their innocent neighbours: who rather then they will want matter, they will most basely, and unworthily snatch it from the envenomed tongue of a tale-bearer: nay, rather than fail; forge it out of a suspicious self-guiltiness in their own profane fancies; and suck it as they say, out of their own fingers.  
And indeed, wicked men's censures of God's children, are many times not only groundless, causeless, and false: but also predigiously absurd, and utterly impossible, without any show, or shadow at all of likelihood. So the Jews, confidently censured the Lord Jesus, that he had a Devil, in whom dwelled the fullness of the Godhead bodily, Col. 2 9 Tertullus judged the Apostle Paul a pestilent follow; that was the most precious man upon the earth, Act. 24.5. Eliab was accounted by Ahab, to be a troubler of Israel: who was in truth, the very Chariots, and horsemen of the same, 2 Kings. 13.14. The Princes of Israel suggested to King Zedechiah, that Jeremy was a traitor to the state: from which he was so far, that he desired his head to be turned into waters, and his eyes into springs of tears, that he might weep day and night, for the desolations of it, Jer. 38.4.  
And let it ever be the property of vain glorious Pharisees, to raise their reputations, upon the imaginary ruins of good men's innocencies, and by fathering upon them such enforced sinister senses; and wrested crooked constructions, which an ingenious, impartial expositor could never possible extract. It is the easiest thing of a thousand, for a Malicious mind, to soil the glory, of the bravest, and most beautiful actions, with ill, and wrong interpretations.  
Beware of fastening a false crime upon an innocent, the very Casuists & school men, do deservedly vilify it with a brand of heinousness, far above thest; as they may very well, both for a greater breach of love, preciousness of object, uncomprehensibleness of loss, difficulty of restitution, concurrence of many sins, and consequence of much ill; take heed of adding to the truth, or detracting from it, or intermixing false adulterate glosses, or some impertinent parenthesis of your own, and so in very malice will give good people in their absence, their due and deserved attributions, with many outward plausible speeches: but ever after at the close, premising some formal counterfeit, protestation, and Pharisaical preface, as, I am very sorry to hear it; I would it were otherwise; indeed the man, (or woman) is of very good parts, extraordinary gifts; but he is proud of them; I believe him to be a Godly person, but he hath one or two foul faults, which I would not willingly name, thereby implying more than is expressed. Oh! This is not to speak out of any love to the party, but out of an envious, perverse, dunghill humour, they do desire to brand those whom they will not love: or whom they have injured, and cannot make satisfaction: with one notorious brand or another.  
Oh! do not, for sear of a curse; charge upon a Saint with so much credulity and confidence, those things they never did, never knew, never thought upon; do not report true things maliciously, and upon purpose to bring them into hatred, and dil-estimation: so Doeg dealt with David, and it cost the lives of 85 of the Lords Priests. And you, which take upon you the name of professors, and would be accounted of more than ordinary; because perhaps you are in society with such a Church: or in credit with such a Minister: and eminent in prayer, in repetition of Sermons, excellent in knowledge, and discourse: Alas! you may do all this, and yet go to hell. Take not liberty to yourselves to insult unmerciful, either over the damnable estate of those who are without: oh dive not, or once be prying into God's book of predestination; it is too high for mortals, being God's prerogative Royal; or uncharitably blaze abroad the infirmities, and failings of the Saints, which you ought to conceal. Do not be fierce, and fiery against your fellow Christians, if you differ from them in some indifferent things, if God have given you more knowledge than others; bless God, and walk the more humbly: and give that allowance to others, which you would they should give to you.  
Remember that undeniable truth, James. 1.26. If any man among you seem to be religious, and bridleth not his tongue, he deceiveth his own heart, his religion is in vain, certainly, those professors who give their tongues so much liberty, prove too often, either utterly unsound, or not so throughly humbled; those that are so quick to spy a more in their brother's eye, have commonly a a beam in their own; and those who are prying into other men's carriages, perusing other men's lives; have hardly any leisure to look into their own rotten hearts, and mere carnal courses. How often may we hear an imperious Pharisee mangle and martyr a Saints good name, for some lesser, bewailed infirmity; who never yet learned to mourn for, or mortify any one of those many gross corruptions, and secret villainies, which reign too manifestly in themselves.  
O! all you therefore that are not only professors, but practisers; not in show only, but in substance: Saints of God, elect and precious: do not, Oh! do not you learn, or become accessary to this hellish vice of censuring: be very careful and tender what conceits you entertain and what censure you pass upon others. You are bound by the laws of divine love, to conceive and speak the best of every one: until his words, ordinary carriage, and open profaneness, clearly convince the contrary, you are to interpret all things in the better part, so far as they may stand with a good conscience, without prejudice to the truth, or impeachment of God's glory; you ought to be so far from apprehension of imaginary matter, or violent wresting of men's words, actions, and be behaviour to the worst sense: that if matters be but probable, poized with equal circumstances, and with even weight of reasons interpretable both ways: you are ever to suffer your conceits, and censures, to be carried the more charitable way, and be so far from censuring others without ground, truth, or proof, (which is the ordinary practice now) that you should never speak the ill you too certainly know by your brethren, but with fearefullness, as it were, and with some kind of enforcement.  
Would we not say he were mad, that did wound and tear his own members; much more is he that will give a lash at a member of Christ.  
Let cursed Cham's, uncover, and sport themselves in the nakedness of a fallen Saint: let railing Rabshakehs be ever belching, and breathing out reproaches against Gods precious ones. Let dogged Doegs thirsting after, and delighting in the overthrow of innocency, discover the errors of Gods anointed one's with Satanical aggravations. Let covetous Zibaes' by presents, and false suggestions, dispoil the honest, and harmless of reputation, and favour. Let base and unworthy Shimei's insult over misery, casting dirt and stones on them whom God is whipping. But do not you, which are mystical members of Christ's body, wound one another, for fear you wound the sides of Christ.  
And indeed, the Sword of a brother cuts deeper than an enemies; and proves many times the most deadly blow.  
But above all, take heed of wounding, or grieving the father less and widows: who lie most open to injuries and wrong, who have few, or none on earth to plead their cause: yet they have a God, who hath styled himself to be, a father of the fatherless, and a judge of widow's causes, and this sings David, is God in his holy habitation, Psal. 68.5.  
In how many places in sacred scripture, hath God commanded to plead so them, to relieve them, much less to abuse them; read and tremble at that fearful place, Exod, 22.22, 23, 24. Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise, (mark that) and they cry at all unto me: I will surely hear their cry. And my wrath shall wax hot, and I will kill you with the sword: and your wives shall be widows, and your children fatherless. Do not say this is old Testament, for 'tis a moral Law enacted in the high court of heaven, never to be repealed, till time shall be no more.  
Oh! That Saints would walk more warily now in this frozen age; they are too many of them tainted with this sin: and it is to be lamented, even with tears of blood: what, shall Saints fill up the measure of iniquity Mat. 24.12. because iniquity shall abound, the love of many shall wax cold. How miserably are we divided; not more in judgement, than affection; if God have given one a more clearer light than another, let him not despise him; but rather bless God, and help him that sincerely seeks the right way to heaven.  
That once glorious Church of the Jews, walked through many types and shadows; at the best it was but by moon light, or star light; but when the Son of righteousness arose, all those stars of lesser light did vanish and give place. Now though our Sun be up, yet is he not exalted to his Meridian; till that glorious City of God, new Jerusalem come down from heaven; when all mists and fogs of error and heresy shall be scattered, when all dark places shall be made light and clear, and prophecies shall be accomplished. But if we live not to see this beautiful Church, let us content ourselves in being members of Christ's mystical body, and we may find the way to our home without stumbling if we please. And may go to heaven without treading upon one the others heels.  
Study not new lights, and opinions, to be singular; or follow any man (how eminent so ever) no longer than they follow Christ: lamentable it is to see, how men drive on a faction; and indeed, religion is become little else, truth is even lost, in questions about her.  
'Tis wisdom to prove all things, but hold fast that which is good, be like the honourable men of Berea, search the scriptures whether those things be so or no; stand in the way, and ask for the good old way. Examine how the Saints formerly lived: let the sacred word of God be our rule, and the practice of the most eminent Saints, our example.  
Oh! Let us not content ourselves with a bare outside show of holiness: or delude ourselves, (as one very excellently says) Alas! our religion doth not consist in outward shows, profession, much talking, in holding strict points, defending new opinions, in external forms of religious exercises, set-tasks of hearing, reading, conference, and the like: in some solemn, outward extraordinary abstinences, and forbearances, censuring others, etc. But in righteousness, peace and joy in the holy Ghost: in meekness, tender heartedness, love, patience, humility, contentedness; mortification of sin, moderation of passion, holy guidance of the tongue; in works of mercy, justice, and truth: in fidelity, and painfulness in our callings, conscionable conversing with men, well knowing how we stand related; reverencing superiors, loving our equals, courteous to our inferiors, sweerly forgiving our enemies: an open-hearted, real, fruitful affectionateness, and bounty to all God's children: in heavenly-mindedness, self-denial, the life of faith, in disesteem of earthly things, contempt of the world, resolute hatred of sin: in approving our hearts in God's presence, a sweet communion with him, and longing for the coming of the Lord Jesus.  
It is not sufficient that we be talkers, unless we be walkers; if any man be in Christ he is a new creature, nor new in one part only, but in all; otherwise we are monsters. If there be a new heart, certainly there will be a new habit. Lightness in attire, ever show a vain mind, and will never suit with a grave heart; so a lose, unadvised, frivolous, talkativeness: argue at best, but a frothy brain.  
Let us not therefore engross all the talk, in unmannerly interruptions, as too many do, and is sometimes incident to new converts, or counterfeits; neither in the other extreme, to be so reserved and curious, as to say no more, then may breed an applause and admiration of that worth which may be is not so much in us. This is as fearful a fault, though not altogether as filthy as the other. A sober, humble, well advised speech, (as one says) is a token of grace.  
And let us be very circumspect of our company, and companions. 'Tis a thing to be much lamented to see how many precious hours, and opportunities are lost, with idle, frivolous discourse, which benefits none; how do many range about in their discourse from field to Town, from Town, to houses, from houses, to particular things, meddling with others businesses which doth not belong to them of their diet, clothes, fashions of them, their family, children, servants, estates, whence they had it, and how long 'twill last; then next they will be raking into the dunghill puddles of the true, or seeming miscarriages of their neighbours good, or ill. Tossing, and tumbling them from tongue to tongue, as sharp as swords; renting and tearing the good names of those that are better than themselves: fathering upon them that which they never thought of, turning by their cunning art, a hear-say, may be their supposition, into a peremptory proposition, that it was so: and then to mount it upon the wings of flying, and lying fame, to pass swiftly, and securely without stop, or controlment.  
When this perhaps is done, than they ramble in their serious communications into their fields, and houses; telling many large and deep discourses of the longitude, and latitude of their lands, the number of their sheep, and the several conditions of their horses: what great business they have finished, or intended. And then for want of better matter, they'll tell of the pretty lispings of their children, what they did, and what they said, and all to no purpose, but to maintain a great deal of prittle prattle: with much such tedious stuff, enough to tyre a judicious, and Solid Saint● who departs the company, either grieved, or corrupted, or both: but if some should pen the discourse that is at some meetings many times; and after they are in a serious mood, to read it to them, with all their Antic gestures, and behaviours: I believe some would be ashamed, and not to have so much patience as to hear, what sometime they spoke, therefore 'tis wisdom to premeditate, and not be too hasty in our speech: and after, to use reviewes, what we said, or did, one unadvised word, may ruin us; either in our estates, or lives.  
Oh! Consider seriously; such communications do not yield the least glance, or glimmering of sound delight, or comfort, when we are going to our bed, or fall into any affliction, or temptation, or come to lie down in our beds of death; and though formerly we have been overtaken, so as to talk, or hear such fruitless, and frivolous matters: yet let us hence forth resolve in the strength of God, never to stay long in that company, wherein we can neither teach, or learn. Never meddling with others marters, but such as concern ourselves, or those with whom we do confer.  
Let us principally aim at God's glory, our own soul's benefit; and the good of others, by communicating sweetest experiences of Gods dear, and precious deal to our poor souls in their extremities; which may be a support and stay, for their present, and our future comfort, in whatsoever condition.  
FINIS.