THE Benefit OF AFFLICTIONS.  
BY EDWARD REYNELL Esqu.  2 Tim. 2.12. 
If we suffer, we shall also reign with him.  
LONDON, Printed for Abel Roper at the Sun in Fleetstreet, 1660.   

THE EPISTLE TO THE READER.  
THough this small Tract, seem not to invite an Epistle, yet [being fallen into an Age, wherein Pride, Prejudice and Precipitancy have shut our Ears] I thought fit to acquaint thee (Courteous Reader) that the many rash and uncharitable Censures, so frequently vented from the mouths of many [vulgar Justice, ever judging those criminous, whom they see calamitous] hath occasioned these ensuing Lines; as also, for the comfort of those, whom God (through his afflicting hand) shall leave labouring under the Pangs of the world's Reproach and Contempt.  
Nothing being [now adays] more usual, with the Community of people [the chiefest part of whose Innocency consists in finding fault with such as are better than themselves] then to account those the greatest sinners, who are the deepest Sufferers; not knowing that the soul of every Saint consists of sacred Riddles and holy contradictions; and that God makes his chiefest Cordials out of those poisonous Serpents that sting us: yea, often extracts his best Antidotes, from what may seem to destroy us.  
Which should serve to silence the malice, and clear up the sight of those [whose best Objects seem evil, if beheld with blood-shotten eyes] that make the present sufferings of many, the greatest Indications of their sins, and God's Justice attending them.  
Neither is it any sufficient Argument, that because God punisheth our Faults, he hates our persons: it being formerly the gross mistake of those Heathens, Athists, and Idolaters, with the Apostates, and Heretics of old, who fond mistook the meaning of those hot and sharp Persecutions, which often befell the Primitive Christians, and Orthodox Professors of Christ crucified: concluding that they most deserved the true Cross, who so much gloried in the Cross of their Saviour: no way considering that we have often times more cause to bless God for our Crosses, than our Comforts: seeing, as there is a Cross in the best things to the wicked: so there is a A blessing hidden in the worst things to the godly.  
Bue we find it no new thing, to condemn the Generation of God's people: the Tenants of Religion, which is mystical and spiritual, being Paradoxes to to carnal men. If the Rabble may have their Vote, St. Paul, who would not have wanted his whip to have miss his Comforts, shall be accounted mad, & not fit to live, Act. 22.22. John Baptist shall be accused to have a Devil: The Apostles to be full of new wine: Nay, Christ himself shall be thought, to be besides himself, and worthy to be crucified.  
And surely, if every one shall adventure, to read and interpret his own meaning, according to his Fanatic, if not prejudicated and malicious Conjectures, and the various Dispensations of God's Providence: extorting the utmost of our Belief, only to their own sense, and to flatter their own Party, Opinion, Passion and Interest, how many should we have sacrificed to the Fury of vulgar Zeal, there being none more hot, and censorious, than Persons profligatae vitae, ac famae, of egregious Ignorance, and profligate Impudence, and void of Conscience, as well as Modesty: who think it no sin, to take away our Crutches, and beat us for going lame: to make us Sufferers, and then load us with Reproach; being first injurious, and then censorious.  
Besides, Prosperity and Success are the great Idols of the Time: and many seem (with ease) to trample upon those gods, whose hands, they have cut off: not wisely considering the Paradoxes of God's Providence, and the depth of his divine Judgements: whereby through the malice of men, and the fury of Satan, for the Trials of our Graces, and the exercise of our Patience, he often lays on great Afflictions, as well on his whole Church, as particular persons.  
And may we still learn in all worldly mutations, as well to kiss, as acknowledge that divine hand [thus guided by the most wise Counsel and Providence of a merciful God, for our Good] and to make a wise Improvement of all our Crosses, whereby to have Recourse to Virtue, to God, and our selves: who because he would not have us perish here, sends us Afflictions in the world, and by the world as exemplary Improvements in all our Sufferings: which, without the Furnaces of God's Afflictions, the world's Persecution, and the Devils Temptations would grow dull and rusty.  
Farewell.   

OUR first Encounters with Life, are Tears and Bonds; and the next Lesson we are afterwards to learn, is to take up our Cross, and follow him, whose whole life, was a Life of suffering from the Cradle to the Grave, and from his Birth to his Burial.  
Deserts and Mountains were the Schools of the Prophets, and wild honey the diet of Him, who (by the Testimony of the Son of God) was the greatest of those that were born of women. They loved their Sackcloth, more than their Silks, and the watching of their Body, was the Sleep of their Soul. Neither was there any stop between them and heaven in the pouring out of their mournful speeches, and wrestling Prays; and though no day arose without its Cloud, yet did they no way value the blows and frowns of a stormy world, having once attained the true Olympus, whose Air was so calm and clear.  
It was well said of a School- Divine, That the Tears of the righteous, were the smiles of their soul. When the Marble weeps, it washeth away the Dust. In our chiefest sorrow (which should be for sin) is healing; penitential Tears being the oil of the Sanctuary: why then should we make it our study to shun that sorrow, which will save us from destroying? As Pliny calls Sickness, the Sum of Philosophy [if we could but perform that in our health, which we then promise] So Afflictions are the best Remedy, to make us know our selves, when we are in the full Career of worldly Pomp.  
Stars never shine more glorious, then when they are near Dark Clouds: Without Afflictions and Trials, God will not be familiar with us. Those Trees which are not pruned, will first leave to bear, and then die. Yea, Nature itself, would decay and perish, if not dressed, and purified by the same hand that first made her. He that is not favoured with Crosses and Visitations, is (by St. Paul) accounted no Heir of the heavenly Jerusalem. Without Diseases, we know not the benefit of a Physician; and God often useth to visit us with his corrections, that he himself may become a Cordial. Before I was afflicted I went a stray (saith that Princely Prophet) And sure there is none of God's Rods that we can well want. The waters of Bethesda healed not until the Angel had stirred them; and though worldly Tears be the waters of Marah, yet there is a Tree to sweeten them.  
Thus are we catechized for Eternity; 'tis that which all the Fathers so often inculcate; 'tis that which all the Saints have found the benefit of. God's house of Correction was their School of Instruction. The justest man [then alive] was fought against by his Terrors, Job 6.4. He that walked before him in truth, and with a perfect heart, had his bones broken by the anger of the Almighty, Isa, 38.13. Yea, the man after Gods own heart, was so wasted with grief, as that, His moisture was turned into the drought of summer, Psal. 32.3, 4. Nay, his own son [though without sin] must bleed upon the Cross, and those whom he hath chosen for himself, be tried in the Furnace of Affliction, Isa. 48.10.  
The Dunghill of this world, will annoy thee, while thou dwellest in this house of clay. The just have not only an Egypt of sin to encounter with, but Israel even in Canaan is not in rest. Nay, our Saviour himself, first tasted the bitter Gall of the unmerciful Cross, before he eat of the Hony-comb. It is thus that our Sorrows must be turned into Sweets. The corn is not separated but by threshing, nor men drawn nearer to heaven by worldly impediments so much as by tribulation.  Acriora Orexim excitant embammata. 
Sharp Sauces beget good Appetites; and the Thorns (at last prove Roses, in the same place, where innocence hath sighed so much.  
But oh! how basely do we startle at every trouble? How do we endeavour to dry up those Tears, before they have sufficiently cleansed our filthiness? whereas Afflictions should not be resisted, but with great Precaution. What part soever God hath appointed us, we must be contented to act it faithfully. If it be long, it is usually light; if grievous, it cannot last, Dies dolorem minuit, time will wear it out; we can never lose ourselves in the pure and innocent Tracts of virtue. Grave nihil est homini, quod fert necessitas, that which is necessary cannot be any way burdensome.  
Besides, It is God's Prerogative, and not thine, to choose thy condition; whither to be sick or healthy; a mourner, or afflicted. Is it his pleasure to to make thee the Drunkard's Song, or a Reproach to Abjects; envy not those Shimeiss, which thus rail on thee, considering whose doing it is; by't not the stone, but look unto him that throws it; keep close to thy Station, and thou shalt find no small comfort at last; patience will digest thy misery. Sure all is not lost; after a little forbearance, we shall come out from these vapours of Calumny, as the Sun out of a Cloud at noonday.  
The Afflictions of man (I confess) are more moving then of any other creature, for he only is a stranger here. All things else are at home: but Ardua florifera Crux, The painful Cross shall at last be crowned with Palms and Flowers. A joyful heart will (at last) prove the fruit of his innocence, though grief and sorrow be the Bud and Primrose thereof; our Mansion is in heaven, where our Saviour is gone to prepare a place for us.  
The Martyrs were wont to mitigate their pain, with the thought of home, and immortality; every punishment (as Tiburtius faith) being poor, where a good conscience keeps us company. When we shall be freed from this dark Lantern of flesh and frailty, and when we shall be raised from death, we shall not grieve so much, because the joys of this life were not real, as we shall rejoice, because they were none at all.  
That lump of misery (holy Job) whose spirit was nothing but patience, as his body was nought but Sores, retained always his Affections in an equal Resignation, Came I naked into of the world? so shall I go out, Job 1.21. There is as much valour to be showed in a Bed as in an Army: But alas! though we cannot avoid Evils, how are we afraid to bear them!  
Indeed, we interpret out Afflictions amiss, and therefore are cast down; we take every whipping to be an effect of Anger, when it is a sign of Love. God makes us sick in our body, to cure some disease in our Soul. Can we attain to Tabor, before we pass by Calvary? Shall we not first taste Gall with our Saviour, before we receive the sweet benefits of his blessed Resurrection? Ah! is there any such precious thing to be gotten in the world, that we should forsake Jesus in the wilderness of Temptation, and please ourselves in the vain and transitory hopes of our own unbridled Fancies? How do we know whither in desiring to be delivered from Affliction, we do not ask of God to take away a gift, which is necessary to our salvation? seeing that Malady, or Affliction, which makes us distaste worldly pleasures, gives us a disposition to taste the joys of Heaven.  
The brave and happy men of this world enjoy their wishes, but their Ship doth perish in the harbour, as it is sporting; whereas God [by his infinite Providence] gives Tempests to his Elect, that he may work a miraculous Calm, by his Almighty Power. And though the waters seem to reserve their choler, to vent it only upon the Ship which carries just persons, yet is it always accompanied with that happy and comfortable voice, It is I, be not afraid.  
God takes off his own people from the illness of their ways, By hedging them up with Thorns, Hos. 2.6. But it is to bring them into a Bed of Roses, and by the wormwood of this world to show the sweetness of himself. He is pleased to draw the Instruments of his Power out of the Objects of our Infirmities: where he comes, the Tempest ceaseth; and they know Jesus very ill, who (with his Disciples) in the Storms of Affliction, take him for an Illusion, and cry out for fear of his presence, which should make them most rejoice.  
Affliction opens the eyes of man, and makes him come to himself, that he may the better return to God; and it is a great offence to break that glass, which representeth us to ourselves, by a friendly correction. Why should I be afraid to show my heart stark naked to him, whose Arrows no sooner pierce, but heal; who tells us, Afflictions and Scourges in this life, are like to be our portion. And shall we think to speed better than our Master? who at last intends us a Crown, will turn our water into wine; and (according to sampson's, Riddle) Out of the Eater shall come meat, and out of the strong sweetness. David had forty years' Reign for seven years' Banishment: and Joseph (though thirteen years under a Cloud, through false imprisonment) reigned fourscore years a King in Egypt. And surely Gods ends are no other, then to wean us from the world, to draw us nearer to himself; to humble and to prove us, that he may do us good at the later end, Deut. 8.16.  
Oh Happy Afflictions to keep the heart pliable, and tender towards our God yea thrice happy is he who can say (with the Prophet) Remembering mine Affliction, and my misery; the wormwood and the Gall; my soul hath them still in Remembrance, and is humbled in me. Lam. 3.19, 20. And hence is it that the Apostle also bids us, Call to remembrance the former days in which after we were illuminated, we endured a great fight of afflictions: partly whilst we were made a gazing stock both by reproaches and afflictions, Hebrews 10.32, 33.  
God is thus pleased to mind us of the frailty of our condition, since when we are in Prosperity, we are ready to kick the heel, and forget him. Where did Adam take his Fall, but in Paradise [the midst of the Trees of pleasure?] Where is the poor Bee more subject to be drowned, then in a Pot of honey? Neither are we ever nearer a Surfeit, then in the midst of Delicacies.  
We find Flowers to be ever sweetest after a Shower, yea to drop the sweetest water, when fire is under them. The Gold loseth its dross by refining, and the Corn its Chaff by the Flail. Who then would not be willing to be under Gods pruning knife, that he may bring forth more fruit? John 15.2. Who would not be content to sit (with Job) on the Dunghill, bereaved of all his goods and comforts, when they shall be redoubled; yea not only to receive manifold more in this life, but everlasting life hereafter? Luk. 18.30. Surely none (me thinks) should repine to drink of Christ's Cup here, since at last it will be sweetened with such good Ingredients.  
It was the saying of one, that all the pleasures enjoyed by all men of the world, were not worth one hours in Heaven; the thought whereof made that great Marquis Galeaceus Caracciolus (though rich, and of much esteem in the world) so strongly to withstand those, who tempted him to return to his own Country. Alas! (said he) let their riches perish with them, who esteem all the gold in the world, worth one day's society with Jesus Christ, and his holy Spirit!  
Answerable whereunto is that sweet and heavenly language of the Apostle; I account not (saith he) the Afflictions of this life, worthy to be compared with the glory which shall be revealed in us, Rom. 8.18. Yea, He esteemed all things but loss, for the excellency of Christ, for whom he had suffered the loss of all things, accounting them but dung, that he might win Christ, Phil. 3.8. He well knew, that comfort was not the standing dish of a Christian in this life; nor Cordials to be fit, but for those that are fainting.  
Raw flesh (saith a Reverend Bishop) is noisome to the stomach, and yields no good nourishment before it be sodden; so are we to God, before we are soaked and boiled in Afflictions. Christ died, and bled, and wept for our souls, and shall not we suffer a little with him, since it is especially for our own advantage at last? Which of the Saints of the world, was without Crosses and Tribulations, and shall we think to escape that which no man could ever avoid?  
The Disciple it seems made too much hast back from the Sepulchre to find Christ, Joh. 20.10, 11. but Mary standing there weeping, saw her Saviour. And certainly, he that sigheth not here with him, as a Pilgrim, shall never rejoice with him hereafter as a Citizen. Was it not he (our Captain) who showed us the way? He that could make Orators out of those that were speechless, had nor one word to say against the Revilers. He which could command Frogs and Flies to overthrow mighty Armies, would not have one Disciple to draw his Sword. He that was without spot by his unparallelled Sufferings, took away our stains, and through his innocency anvanced the Standard of the Cross. He that was the Fountain of Glory, descended to the lowest abasements. He that had life at command, was ravished by the Object of his death, and transported by the Idea of his Sufferings.  
Shall we not then love that Cross, which he hath cherished as his Spouse? Surely, we shall never be worthy of him, until we bear, as well the Ensigns, of his War, as the Ornaments of his peace.  
Let our care be, that we suffer not for evil doing which is the way not to carry the Cross of our Lord, but of the bad Thief. Neitherbe thou troubled for suffering for thy Innocency, which is greater honour, then to suffer for a direct Offence. Christ was not the less the King of Heaven, for suffering himself to be crowned with Thorns in this world; nor his Servants the worse, for the Reproaches of his enemies, which he long since told them they must expect.  
The Viper would sooner light upon St. Paul, than the Barbarian; Neither do Pirates use to set upon empty Ships, but pursue those which are richly loaden. Satan is quiet with those that he hath got into his possession; his Temptations are a sign that God loves, where he hates; and though he should winnow thee with the Fan, and bruise thee with the Flail, yet thy faith shall not fail: but at last be sure the Salt-sea of thy Tears shall become a flourishing Field, as it did to God's people of old. The Cloud which appeared to Ezekiel, carried with it storms, and winds, but it was withal encompassed with a golden Circle; to teach us, that Storms of Afflictions, are at last accompanied with brightness and felicity; and the greatest losses with the best advantages.  
Our Saviour chose the places of delight for suffering of pains, and never looked upon those dainty Sweets, but to draw out of them most bitter Sorrows. Gardens indeed were made for Recreations, but our Saviour there finds only Desolation; The Plants whereof did groan, the Roses seemed flowers of death, and the Springs belonging to them, fountains of Tears, sweat, and blood. Heaven wore mourning on the Cross, all the Citizens of heaven wept over his Torments; The Earth quaked, the stones rend themselves, Sepulchers opened, the dead arise; only Jesusdies immovable upon his Throne of patience.  
Who then alas! can choose, but be astonished at the tranquillity of his Spirit, that amongst those great convulsions of the world, which accompanied him all his life, and moved all about the Cross at his death: amongst such bloody dolours, insolent cries, and unsufferable Blasphemies [bleeding, weeping, and praying] he should show such a serenity of Spirit in the very gulf of Afflictions, to which all the sufferings in the world, are but so many Flea-bite.  
This (indeed) was that bloody Sacrifice, which hath been expected from all Ages. And what soul is not ravished with admiration, and carried beyond itself, to behold those spectacles of horror, that bottom of endless goodness and mercy! It's a great way of Remedy, Similes aliorum respice casus, mitius ista feres; to compare our condition with those, whose sufferings we find to be greater.  
And can we think on a deeper Pattern of griefs and sorrow? what though we receive no comfort from the Creature, is it not enough that we have it from the Creator? The infusion of the least piece of his Cross [I mean a true interest in his merits and Passion] being able to make the bitterest afflictions of this world to become sweet and pleasant. And can we think on that depth of gries and sorrow his soul was in, when he cried out, My God my God why hast thou forsaken me? praying three times, when his soul was heavey unto the death, that the cup might pass from him; and shall not we suffer a little for his sake?  
Mingle then thy Sighs with the sufferings of thy Saviour; and O what sweetness shalt thou find in Afflictions! Lay all thy sortows on him, who was not only the greatest of Sufferers, but is the best of Physicians. Cast thyself at the feet of his mercy, who commanded us to deny ourselves, showing us the way of taking up our Cross, and our Thorns shall then become Roses, in the same place where thou hast sighed so much: and out of their sharpness shall we compose a Crown of Glory. Make thy calamities familiar with thee, whereby they will become the less troublesome; avoid the effect, or disannul the cause, with a mature Judgement, and arm thyself against all such violent incursions, as may invade thy mind.  
Thy Saviour wrought out thy salvation in an Estate of Baseness, and oughtest not thou [in thy way to glory] to be conformable to thy head, and pass through an Estate of misery? we are chosen to a portion of Afflictions, as well as to Grace and Glory; Whosoever will live godly in jesus, must suffer persecution; and therefore to frame a Religion that hath no trouble with it, is to frame an Idol.  
Happy sure are they then, who improve all advantages to advance their chiefest good; who labour to grow better by Crosses, as well as blessings, & learn to make a sanctified use of every thing: which I confess it is no easy thing to flesh and blood, seeing Religion is a Mystical and spiritual thing, and the Tenants thereof seem Paradoxes to carnal men; as that a Christian is the only free man, whilst other men are slaves; that he is the only rich man, though never so poor in the world; that he is the only Beautiful man, though (outwardly) never so deformed; that he is of great esteem, though never so much reviled, reproached and defamed; and that he only is the happiest man, who can rejoice in the midst of his miseries.  
And as Children deal with nuts, so should wise men with Afflictions, to break the shell, and eat the Kernel. The Rod indeed hath a voice, and we ought to hear it; but where God strikes with his Rod, he supports with his Staff. The Diamond (if intervening the Loadstone) hinders its action; so the sweetness of Affliction (if sanctified by the Author thereof) shall work for good (as shall all things else) to those that fear him. The Barren woman wisheth for the hour of Childbearing, which though painful, is but short, and afterwards joyful.  
And is it not very convenient that in this world the punishment should be greater than the Reward, to let us know, that in the other, the Reward shall be greater than our Sufferings. Never had we been happy, if we had not been miserable; Periisses, nisi periisses; had we not been thus sick, we had died. Infelicity brings us this happiness, to make the rest of our life the Sweeter, and our expectation hereafter the greater.  
Temptation and misery is that which only tries a Christian (as Seamen are) in the Tempests of this world. Vulnus non penetrat animam, A wound hurts not the soul. Neither is Affliction other than the Cross, and Hammer to beat Repentance the nearer to our heart; it being God's end [who is the Author of our distress, and whose Almighty power (guided by a most wise Providence, tempered with a fatherly love, intends nothing at last, but what may work for his glory, and our good] thus to deal with us, lest we should take the place of our banishment here for our Country, and the Earnest of our Inheritance for a full payment.  
The world (indeed) brings us pleasures in golden Cups, and like the Strumpet (the wise man mentions) whose lips drop honey, and whose words are sweeter than oil, but her feet go down unto death, and many strong men have been slain by her, Pro. 5.3, 5. Our great Adversary first brings us on the Pinnacle (with our Saviour) promising us, all that we can see, but all this while takes advantage against us. But God's dealing is otherwise, he first gives us Corrosives, before he administer his Cordials; he first humbles before he exalts us: until at last, he gives us occasion to say with that princely Prophet, Thou hast turned for me my mourning into dancing; thou hast put off my Sackcloth, and girded me with gladness, Psalm 30.11.  
Let Patience then so far perfect itself, as to make us willing to look as well upon our Sufferings as delights.  
Use renders all things easy; and that which in the beginning seems full of trouble and affrightment, becomes a pleasure in the end. Poison kills, and yet how have some been nourished thereby? Holy Job having encountered with an Army of furious Evils, and languishing upon a Dunghill (the very sink of corruption and uncleanness) under grievous Ulcers and Diseases; and after the loss of all his Children and substance, was not at all affrightted, but played with the worms, and made that which his uncharitable friends esteemed for vengeance and misery, to be his meditation and mirth. While he retained his Integrity, he could not miss of joy: and though Corruption was his Father, the worms his mother, and soars had throughout encompassed him, yet through this loathsome Veil-shined the beautiful and healing hand of a merciful God.  
Weak then was that saying of Democritus, It is good to learn what to suffer, but not to suffer them. Evils indeed fore-seen lose much of their Edge. But of a more Heroic Temper seemed that Speech of Bion, It is a great evil not to be able to bear Evils; a good man by his Conflicts being made a Spectacle to the world, to men, and to Angels, and by an enduring patience and overcoming sufferance, not only receives the glorious Olive Branch, but wearies the hands of those that beat him.  
One of the Philosophers being highly provoked to impatience; Ah! (said he) vex me as much as thou canst, thou shalt never make me to give thee an ill word. How wholesome then is that patience and innocent forbearance which prevents sin and sorrow [the consequent of it] whereas it would prove but an ill course, Clavum expellere clavo, to right one injury by offering another? Revenge never conquers malice, which you must overcome with goodness.  
The Heathen could say, that the Gods were well pleased to see good men contending with Adversity. Art thou then contemned, rejected, despised of the world? art thou forsaken of thy friends, & do thy kindred stand gazing on thee afar off? yet comfort thy self, go on merrily: as it was said of Agar in the wilderness, God sees thee, he takes notice of thee; and as he can relieve, so he will (in time) vindicate thee. If thou canst but find faith to believe it, he will find means to effect it.  
A Tyrant (as the Ancients held) was the best Sacrifice to Jupiter; and his best Object was a contented mind. Our Sufferings are but toys, (saith Seneca) Behold (saith he) a Spectacle worthy of God, a man patiented, and contented with his Estate.  
The poor Sheep is patiented as well when the Fleece is shorn, as when it groweth upon her back; and shall not we be patiented, when we meet with Crosses, as well as when we receive Blessings? Shall we not lay our mouth in the dust, and be silent, when we meet with evil from that hand, which makes us to abound with all good, when we enjoy all, and when we are stripped of all. If thou canst not now endure so little, how wilt thou be able to suffer Eternal Flames hereafter? If a little suffering make thee impatient, what will hell fire do in another world?  
Assure thyself, thou shalt not have two Paradises. It is impossible to enjoy the delights and pleasures of the world, and to Reign with thy Saviour in heaven. Now are thy pains profitable, thy tears acceptable, and thy sighs and groans audible; yea a thousand years of the sharpest penance here, far less than one hours' grief hereafter.  
If then the divine Providence think it fit, to write bitter things against thee; if he please to keep thee from putrefaction, by steeping thee in brinish Tears of the Sea of this world, be not dismayed; for how should God wipe away thy Tears in Heaven, if on earth thou shed them not? or how should heaven be the place of our Rest, if that on earth we were not troubled?  
He to whom in all our pressures, dangers, and Afflictions, we ought to have recourse, and from whose hand rewards are to be expected, can turn our chains of Iron into silver. When St. Paul wisheth much happiness unto Felix, he reserved his Bonds and Imprisonments to himself, Acts 26.28. Those golden fetters he thought too worthy, or else a burden too heavy for Felix to undergo.  
Whatsoever falls upon us from the hand of the Almighty, is a Diamond. Content [which was Saint Paul's Elixir] turns the rudest metal into smooth and ductible gold. Heaven doth not always own and prosper its own quarrel; but makes our enemies oftentimes to assail us hardly; seeking in our losses the revenge of our sins, or increase of our patience; & many are the Shipwrecks where into the wind of fortunate Success would other ways carry us.  
Neither (since prosperous Victories (if ill managed) bring forth more damage with them, than defeatments do) should we unavisedly question that Providence, which watcheth over all our Designs: there being not more stars in the firmament, than their are eyes over all our Actions. And if God seem sometimes to sleep in the midst of our miseries, it is to the end to save us with more wonder, & make more evident Tastimonies of his love, snrely Innocence is not always a shelter; the virtuous often die with thirst, whilst others more undeserving, surfeit with earthly blessings, and as well abusing the benefits, as provoking the Justice of their Creator.  
A day will come, which will put our condition into a better fortune: God only for a time showing himself with the malice of the wicked, as we use to deal with Serpents, from whom we take their venom, and crush their heads. He can make the flesh of Vipers to assist in Cordials; he can make our weaknesses also to be strength only for a time: he puts his marks upon us, lest we should straggle from him.  
The heats of Affliction are but the chafing of the Wax, to seal us to him. These Spots are but the Letters wherein he writes his own Name, and conveys himself unto us. If he please to send us Sickness, let us esteem our spiritual health before that of the body. It was St. John's wish, That Gaius might prosper in health, even as his soul prospers. For if the soul be lean, the body is amiss, and if the Soul whither, the verdure of the body is but an Illusion, and the godliest man but a fearful Ghost.  
Is this thy body then wearied with Afflictions? No matter, so thy soul be at peaceful Rest. The Spouse said, I sleep, but my soul waketh. The Innocent is no way able to lose his joy, neither the guilty able to receive any Comfort. If thy course Robes trouble thee, remember the swaddling  of thy Saviour. If thy Bed uneafie, yet it is not worse than his Manger. And yet [besides all this] he suffered all the pains and forrows which we deserved.  
Expect not then to be more gently treated, than the best and wisest of men, than the Apostles and Saints, nay, than the Son of the Eternal God, the Heir of both the worlds, and the Lord of men and Angels, who was also the King of Sufferings. But all this being well considered, thou hast great reason to sit down, and warm thyself by thy own fire; and feed upon content at home, when thy little misfortune troubles thee.  
And this thou shalt the more easily do: if thou survey all the States and Families of the world, and if thou enlarge thy thoughts, by thinking, how that in the most beauteous and splendid Fortune, so many cares and interruptions are to be found: and that however Poverty and hardships fasten not on the Favourites thereof, yet Sickness and innumerable Cares are still at their heels: yea, the chief Prince or Protector of a Nation, sits often times upon a Tribunal with great Ceremony and ostentation, and yet something in his Breast causeth him to sigh deeply.  
But methinks, I hear thee say, is the Glory of heaven no perfecter in itself, but that it needs a foil of Depression and Ingloriousness to set it forth in this world? Is the joy of heaven no perfecter in itself, but that it needs the sourness of this life to give it a taste? No surely, this is the course which those glorious souls which now inhabit Eternity, have taken. Tum maxim cum novitas excitat pala Those things taste sweetest which are stained with most cost and difficulty. Never is the corn more clean, then when it hath passed the Flail; never is gold more approved, then when it comes from the Touchstone.  
It is reported of Alexander the Physician, that he would have Lapis Lazuli fifty times washed, before it were used; and it is the Will of the great Physician of our souls, to have us often tried in the fire of Affliction; and to taste that honey, which proceeds only from bitter herbs. That Cordial which succeeds an unpleasant Potion, must needs be welcome to fainting a soul.  
And as a help hereunto, we have the Example of Christ and his Apostles; of Moses and all the wise men of all Ages of the world; who (well understanding how to distinguish good from evil) did for a short time here, choose a sad and melancholy way to Felicity, rather than the broad, pleasant, and easy way to misery.  
Neither may we expect all fair days here, without some clouds, and the taste of the bitter waters of this world. Thou must sometimes sit mourning with the Pelican; thy beauty must be strewed with Ashes, and spend some time in solitude and darkness, in putting off all our gorgeous Ornaments, and putting on Sackcloth; in eating the bread of sorrow; in lying in the dust, in weeping, in fasting, in kneeling and praying, in smiting the Breast, and in prostrating ourselves to the ground, to welcome those who have undertaken the profession of Jesus Christ.  
Where shouldst thou expect to find thy Saviour, but on the Cross; and in what posture wouldst thou rather have him to find thee then in sighing and groaning; in lifting up of eyes and hands to heaven; in fervency of prayer [the devoutest temper of the soul] and in an humble, penitent, contrite and broken heartedness?  
After which gloomy Night of sorrow, the cheerful and refreshing daylight, will be the more welcome. If jesus be thy Physician, it's no matter how long thou art sick: no matter if thou canst say (with Jacob) he is in thy Afftiction, though thou see him not. What though our Bones are parched, and our moisture consumed through our daily complaining, shall we (with Hagar) cry out for water, when we are nearest the Fountain? or shall we fear drowning whilst Christ is in the Ship, though he seem a sleep?  
For though God be pleased thus to bring his Children on their knees, and to wring from them the penitent Tears of confession, yet doth he well know how to withdraw his heavy yoke, and after the lowest Ebb of sorrow, to send us the highest Spring of comfort.  
The soul of every Saint consists of sacred Riddles and holy Contradictions; sometimes ready to sink with grief; then again, lifted up with joy. Sometimes (with Job) sitting in the dust, and complaining, Why he was made a mark to shoot at, but presently is assured, That his Redeemer lives, and that he shall again see God. Sometimes (with David) he sits on the housetop, like a sparrow, mourning like a Dove, and chattering like a Crane. Then again, Singing and making melody in his heart.  
Oh happy Storm, which can thus bring us from the waters of Babylon into so joyful a Calm! who would not for a time endure Hell to enjoy Heaven? Hadst thou not been afflicted, thou hadst gone a stray. Ah how pleasantly wouldst thou have sung a Requiem to thy sick Soul? How securely miscarried with a fair wind? and how sweetly have perished in thy sins, had not the breath of God's anger a little stopped thee? who crosseth thee in thy expectation, whereby to bind thee faster to himself, and respects thy good more than thy appetite.  
Alas! This world is not strewed with Roses, neither have we any surer way to reach to heaven, then by a crown of Thorns; or to receive the honour of the day, then by enduring the heat thereof. It is a saying that jamblichus citys out of Pythagoras, That every good thing consists of substance and use, and not of mere knowledge. Learned Aphorisms heal not the diseased, but bitter medicines. A skilful Physician profits not the sick, unless he falls to practise; nor is that soul saved, which can reason subtly, and discourse elegantly, but doth no good works. Those only that bring their Talents home with increase, shall be made Rulers over Cities. And who more fit to receive a Reward, than he that hath run hardest for it?  
Had we not been told by the words of Truth, that all things have the like event here on earth, Eccles. 2.15. and that the best may suffer as well as the worst [thoug Afflictions to the one, are trials, to the other punishments] we had some cause to droop and hang down our heads: But since true piety [though the best policy] is not always attended with Prosperity, we may safely conclude, that no Magician or Soothsayer, no ginger or Enchanter, shall be able to spell any such meaning [as to God's displeasure] out of that hand-writing which seems to be directed against those, who (through the heavy loads of Afflictions seem to be forsaken of God, as well as of man) Why are we troubled? why are we cast down?  
Did we not know that all the felicity of man in this world is a dream, (it comes on we know not how; and when it vanisheth, we cannot so much as discern, whether it is gone; that whatsoever in this world we call fruition, is but Face-acquaintance, and all temporal possessions, but a looking on) we might in some case, have cause of sorrow: But since all things pass away in an unperceived motion; and when we suppose our best enjoyments to be fast locked in our Arms, they creep from us in a mist or smoke, (which steals out at the Chimney-top, after it hath fouled it within) why do we sigh, and groan, and moan, and sink under the burden of what will one day lead us to an incomparable weight of Glory? 2 Cor. 4.17, 18.  
Were not Suffering of the first Statutes of the great Magna Charta in Heaven, and will surely find us out, whether we be born in Purple, or under the Spider's Web; inhabit we Palaces, or live in Cottages, we might (like that poor flower (which shuts itself at the Sun's absence) sit down, and weep under a cloud of sorrow. But seeing the supreme and eternal Wisdom [which is the Master and Deviser of this worldly Drama] assigns us our parts as well of suffering as pleasure; Why should we murmur? Why do we repine?  
May we consider further, that the life of man is a maurelous Comedy, wherein the greatest part of our Actions are played under a Curtain. The rich man and the poor meet in this world; the one abounding in Treasure; the other laden with miseries and Ulcers; though their Ends are often as different, as their lives are contrary, the one falling into a Gulf of fire, the other into an Abyss of delights; which should keep us as from repining at the hand of a merciful God, so from rash censuring of such as are in extremity: as if God had forgotten them in a time, which he chooseth purposely for the showing of his special Mercy.  
But here mayst thou ask me, Why then is man [the only Creature intended to happiness] thus born to trouble, as the sparks fly upwards? Why through the house of Tears he thus travels to the Mansion of joy? or why he alone [being capable of Beatitude] is thus made subject to misery? I answer, Because he is born for virtue, the readiest way to attain Eternity. He attributeth nothing that is good to any thing here below, but wholly referreth it to God, from whom (as from the fountain) all things proceed.  
And though it may seem a Paradox (though true in Philosophy) That no man is rich, but he that is poor, according to the common account; yet no wise man did ever describe felicity without virtue; or true happiness, without being attended with such Afflictions, as direct us in the ways of holiness; it being no evil to be wretched, but to be vicious and impatient; neither may we think, that virtue depends wholly on Prosperity and a god fortune.  
Indeed to those who know not their Saviour, nor meditate how far he hath got the victory, and taken away the sting of suffering (yea of death itself) as their life cannot be pleasant, so their sufferings can no way be comfortable; they are the most  Messengers that ever knocked at their doors: and not only make a Belshazar to tremble, but a Saul to fall prostrate on the Earth, 1 Sam. 28.28. Yea, such black clouds of sorrow many times overtake us, as that (with Jacob) we often rend our , and will needs (with grief) go down into our Graves.  
But our only wise Physician well knows, that to find out either our Distempers, or our Cures, and to discern all the sad omens of our Afflictions, and all the prodigious causes of our troubles and miseries, we must search deeper than the skin, and superficies of our maladies; the poisons of malignity of our Nature, being not only deeply diffused, but reaching to the very heart, and hidden in the most retired Cells of our Souls.  
Alas! We have but one life, and we see a thousand instruments of death, ready to take it away, and to let out our innocent souls; We have but a little breath, and how quickly is it gone? O God, thy first breath breathed a soul into me, and shall thy breath so soon blow it out again, through loads of troubles? I see thy hand upon me, but I dare not ask thee why it comes, or what it intends? whether thou wilt bid me stay longer in this body, or bid me meet thee this day in paradise: only makeme willing at all times [Jesus himself having made the way, and gone before] to pay my homage, and drive on with comfort (no way daunted with the storms of a wearisome life) towards those joys which will at last lead me into unspeakable liberty.  
Let me still bless thee for that Affliction which thus speaks nothing but mercy. Let me hear thy voice thus calling unto me: I must correct thee, but I will not hurt thee; my hand shall lie gently upon thee: with gracious respites will I visit thee. If I send thee Crosses, I will give thee patience; if I visit thee with Afflictions, I will give thee a willing submission, and a readiness to kiss the Rod, and the hand that holds it, yea, a constant dependence on that Arm, which makes thee smart.  
O God Let me ever thus feel thy Rod, rather than lose thy Affliction! the plain sense of our suffering is, that thou mayst bring us to Repentance. It is not to consume our pure gold, but to refine us from that dross, we have [as men] contracted. It is but to open our eyes that we may the better return to him who seems sometimes to withdraw his comforts. Though the Nurse be often withdrawn, the better to win the Child's affection: and the Sun of Righteousness not seen of us, though bright (behind the clouds of Trials and Temptations) yet at last how doth our barrenness yield a plentiful Harvest? And as the Sunshine of God's countenance, doth ripen our Graces, so doth cloudy weather advantage their growth in humility, mourning and self-denial.  
And it is no small mercy from God, that in our journey to Canaan, we pass through the wilderness of this world's temptations, and in the way to Zion, we pass through the valley of Baca: whilst we have Christ as a cloud and pillar to direct us: God is not tied always to bring is to heaven by one and the same road; neither is it any matter, if in stead of jacob's Ladder, ye are transported thither in Eliahs' fiery Chaiot, it being the goodness of God to give us patience, courage and constancy [which are our highest conformity to Christ our Saviour] to attend his help, though in the last and darkest watch of the night; his relief coming in the best time.  
As Stars appear brighest at Noonday to those who (with Joseph) are in deep pits: so divine Providence appears lightest to those who are necessitated to make a cordial of the poison of the world's contempts and reproaches. The Royal Title over our Saviour's head, was never more glorious, and deserved, then when he was hanging upon the Cross; seeing on that [as a King on his Throne] he most conquered both over his, and his Church's enemies. Neither were his sufferings the least of his solemnities and glories; his Father being never better pleased with him, then when he cried out, my God, my God, why hast thou forsaken me?  
Neither is it any Argument, that because God punisheth out faults, he hates our persons; whose Rod and staff lifted up against us, is not to drive us from him, but as a Shepherd's Crook, to draw us nearer to him, Psalm 23. Though those (indeed) that are strangers to the Cross of Christ, and understand not the Afflictions of Christians to be as mysterious as their faith, suppose they must needs be Murderers, on whose hands they see such Vipers hanging, Acts 28.4. and no way considering, that God many times loves most, where he most rebukes; and that they have often times most of his heart, from whom he most hides his face [as to temporal prosperity and on whom his hand lies heaviest, as to visible chastisements, Heb. 12.5.  
He takes the safest course with his Children; that they may not be condemned with the world, he makes the world to condemn them; that they may not love the world, he makes the world to hate them; and that they may be crucified to the world, he makes the world to be crucified to them.  
And hence it is that they meet with crosses, and abuses, and wrongs in the world, because God will not have them perish with the world.  
In this way of Affliction it is, that God doth chief manifest himself to our soul; hereby the soul unites itself most to Christ; whereas in times of Prosperity it scatters and looseth itself in the Creature, there being an uniting power in Afflictions to make the soul gather itself too God.  
The bitterest things in religion are sweet. And as God's children are strengthened, and learn to stand by their falls; so (like tall Cedars) the more they are blown, the deeper they are rooted; and after all outward storms and inward declinings, this is the issue, They take root downward, and bring forth fruit upwards.  
And since there is nothing of God which can please the world, this should make us to quiet our hearts in the midst of its unwelcome and tempestuous storms, & to account it a greater favour from God, when the michal's of the world scoff at us; for when they are offended at us, God is delighted with us; yea, happy are those, who find themselves amended by those bitter potions which [in bad times and by evil men] a good God administers to us for our health; and whereby he intends better to improve us to his service; when (coming out of this fiery Furnance) we shall shine more bright, then ever we did with the love of Christ.  
What if some men fancy to themselves a liberty, first to mock us, and after to nail us to the Cross? What though they stick not (amidst our many Agonies) to give us gall and vinegar to drink, to load us with cruel contempts, and virulent speeches, and scandalous reproaches? What if our Enemies walk with haughty looks, triumphant spirits, and threatening eyes, whilst we are full of tears, sighs and sorrows? What if false witnesses arise, and lay to our charge things that we never knew, rewarding us evil for good, and hatred for our good will? What though we are put to pains in our profession, to troubles for a good conscience, and to many hardships in the world? Yet, O let us labour for contentment, because otherwise we can no way be made conformable unto Christ our Saviour.  
Neither is it any matter if proud and merciless men mingle their scornful smiles with our Tears. It is no matter if David's Abjects make mouths, and wag their heads upon us; If the great Favourites of the world curse us, so long as God pities us in all our troubles; who will not stay too long, lest we put forth our hand unto wickedness. Neither suffer the rod of the wicked to remain always on the lot of the righteous, Psal. 125.3.  
Jobs misery did not lessen his innocency: neither are the servants of the most high God troubled, though they are judged here, so as they may not be condemned with the world; they triumph in their sufferings, they dance in their dust; yea, they account their ashes their beauty, and the waters of Marah to be their wine and refreshing.  
Affliction is part of Cod's husbandry, and tends no less to the amendment of our souls, then manuring doth to the advantage of the earth? And may we still humble ourselves as well in submission to, as the acknowledgement of his divine and afflicting hand. And, Oh, that we could hid and abhor ourselves in dust and ashes before his presence, who only can pity and repair us!  
But miserable and unhappy are those who (after so much sharp eyesalve) see not their need of a Physician! for after the long applications of such rough medicines which the world affords, not to own their distempers, were (indeed) a contempt to the wisest and gentlest Physician; whose Judgements are merciful, and whose severities only the fruits of his loving kindness, that he chooseth rather to punish us, then to destroy and forsake us.  
A Christian is here in his Nonage, and no way fit to have all he hath a title to; yet why should he murmur, seeing so much is allotted him, as will give him passage to heaven? if Poverty be good, he shall have it; if disgrace be good, he shall meet with it; if Crosses be good, he shall have them; if misery be good, it shall follow him; yet all tending towards his good. If he be in want, he hath contentment; if under suffering, he hath patience; all things are his, as well what he wants, as what he hath.  
It is the desire (indeed) of many men, to be in Canaan as soon as they are out of Egypt: but God will lead us through the wilderness of Temptations and Afflictions, until we come to Heaven. As the Spring follows the winter, so will glory follow our Affliction, which is hid with Christ; and though now clouded with the malice of wicked men, and our own infirmities, we shall (at last) appear glorious in the eyes of God, and his Angels, if in a Christian meekness, we submit to his Will.  
The which should serve to comfort us whilst we remain in this unfortunate region [this land of blackness] wherein the Inhabitants sit in the shadow of death, and a thick darkness [for a time] obscures the glorious Sunshine of all our comforts; and such calamities accompany some, as that [between fear of death and torments of life] Vivere noluerit, mori nescierit; To live he would not, to die he cannot. And surely he cannot be of flesh, who is unsensible of what wrings so many true Tears from our eyes, and so many Icy sighs of grief and sorrow from our heart.  
The necessity also thereof should invite us to patience; all the Saints of God having passed and profited thereby; and seeing by those Afflictions [which are no less profitable than grievous and troublesome] we are humbled, purged and instructed; and there is no life so holy, nor place so secret, wherein they may be avoided, Oh grudge not then to sow in Tears, since thou shalt reap in joy! By flight thou canst not overcome, but by patience thou wilt be stronger than all thy enemies.  
It is no great matter for a man to be devout and fervent, when he feeleth no heaviness, but by Chastisements he is tried how much he hath profited in God's School; whereas our Reward will be the greater, so our virtues will more openly appear to the world, and by the sharpness of our Trial, our good deeds will be the more esteemed.  
Adversity discovereth how much virtue each one hath: It maketh us not frail, but shows us what we are. And God takes away the bladders of this world that we may learn to swim without them. Such as he most loves, he useth to rebuke and chasten, Rev. 3.19. Our comfort is, that all our Troubles are determined by the wise Counsel and providence of God for our good, yea as blessings to us, and shall increase our Crown of Glory. The deeper our die is in Affliction, the better shall we wear our scarlet Robes in Heaven.  
Lazarus was not bad enough for Christ to cure, whilst he was sick, who intended to revive him from death, to make the glory of the Miracle the greater. Neither are we fit Objects for our Saviour to delight in, while we are sick with the vanities of the world, until we are mortified with Afflictions from above. Surely had there been any better, or more profitable way for the health of man then suffering, Christ would have showed it by Word or Example: who plainly exhorteth all those that follow him, to the bearing of his Cross.  
Oh happy Burden! which we shall [at last] put off with Eternal comfort! strike on then thy merciful rod, O God which thou sendest [not to procure our sports, yet these thou prosperedst to thy servant Jacob, but] to work the dicovery of our wounds, by the humble manifestation of our sins unto thee.  
And Oh, that we could but make a wise improvement of our Crosses, whereby to have recourse to virtue, to God, and ourselves! In all worldly mutations, let us acknowledge and kiss the divine hand; let us not fear to walk in that way which lead to a Kingdom. If thou bear thy Cross unwillingly, thou increasest thy load, and makest for thyself a new burden. But if thou bear it willingly, it will bear thee, and lead thee to thy desired end, to wit, where there shall be an end of suffering [which here there shall not] and where there shall be an everlasting reward laid up for those that fight the good fight of faith. If that Farmer who gave Ataxerexes a dish of cold water, was rewarded with a golden Goblet, how much more likely are they to receive a Crown, who have denied themselves, taken up their Cross, and followed their Master? Be sure as the glory is his, so shall the Reward be eternally thine.  
Oh here, here will be a certain Harbour and recess from all the temptations of the world, and from all the clamours and reproaches of our enemies! In this Ark shall we cut through all the waves of this troublesome life, without detriment or putrefaction; in this withdrawing Room (though too seldom frequented) shines that happy star which will lead us to the King of life.  
Here (by having recourse to the spring of life) may we sweetly bathe and refresh our wearied souls. Near this white, may we stand secure; and having passed the rough and unpleasant Mountains of this world; having sat down under its troubles, and spent our breath with much gasping and weariness, on this Hill may we feed our eyes with the beautiful Prospect and freshness of these eternally green and flowery Plains.  
FINIS.   

The meaning of the FRONTISPIECE.  

SIck with a holy Love, the Soul Divine,  
Spurning at Earth, Heaven only seeks to climb,  
Whilst Mary [full of Sighs and Tears] doth weep  
Large Streams, to wash her blessed Saviour's feet:  
And scorning her fond Lovers, leaves to sin,  
Returns her Love-Tokens, and follows him.  
Behold one in a Wood, whose life is spent  
In true Devotion and retirement.  
 Joseph shuns his Mistriss' Lures to sin,  
Nor will betray the Trust reposed in him.  
Beauty in one hand, shows Enticements fair,  
The other points at Darts, Chains, Swords, Despair:  
When treacherous Delilah had Samson bound,  
The House he forthwith levelled with the ground,  
Laughing her friends to death; Ah life misspent!  
Murdered with that, which seems our Merriment;  
Next on a wretched Object, cast thine eyes,  
Who with deep sighs, wringed hands & mournful cries,  
Bewails Love's treacherous Engines. All which prove  
The misery of him, that's tied to Love:  
Those that reach Heaven, only being blest,  
Though of the world's Enjoyments dispossessed.