Imprimatur,  
Joh. Garthwait, Reverendissimo in Christo Patri, ac Dom. Dom. Richardo Archiepis. Eboracensi, à Sacris Domesticis.  
Datum Episcopo. Thorpae. Oct. 12. 1668.   

THE MYSTERY OF AFFLICTIONS. Being the Substance of a SERMON Discoursed.  
By W.S. Master of Arts, and Rector of ESKRICK.  
Ad hoc corripit ut emendet,  
Ad hoc emendat ut servet,  Cyprian. 
YORK, Printed by Stephen Bulkley, 1668.   

To my Honoured, and his very good Mother, M is. Elizabeth Shipton.  
Madam,  
THese Collections being Preached unto You, whilst I was Your Minister, had Your Approbation and Hearing: now they request Your Acceptation, and Your Reading. And though they loose much of their life, (Printing being but a dry Preaching) I hope they will not loose their labour, they issuing only from an Obedience to Your Commands, which, to my endeavours, have always been candid, and favourable.  
I have often been thinking, That when Age, or Sickness, or any other bodily infirmity deprives us of the Public Ministration of the Word, there are two ways whereby we may comfort, and improve ourselves; Either by Conversing with Men; or with their Works.  
1. By Conversing with Men, when we may have them: So the Disciples did with Christ; And the Eunuch did so with Philip. The breathing Instructions of good men are most profitable, and have an operation in them beyond the dead Letter. Now, of all men, those that by Office are to speak a word to weary souls, are most to be conferred with, as speaking to us in Christ's stead: We are Ambassadors for Christ, 2 Cor. 5.20. An Ambassador is one, who is Vicarious, or Officious for another; Alterius locum tenet— He supplies the place of another. But the Grecians call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that stands in another's stead; Just such Ambassadors are Ministers; they are Christ's Officialls, they bear his Person, and stand in his stead; so it follows, We pray you in Christ's stead, be ye reconciled to God: Such men as these we must chief confer with, whilst we have them.  
2. By Conferring with their Works, (when we want them.) A man that would improve his skill in remote Countries, either adviseth with a Map, or with a Traveller. So, a man who would improve his Heavenly skill under the exercise of cross Providences; either consults with a Traveller (an experienced Traveller) one that hath had his graces exercised under various dispensations: Or else he consults with a Map. Jehoshaphat did the one, when he was doubtful, whether, or not, he should go up to Ramoth-Gilead, thinks it his best course to inquire, and take advice, (not of the Captains of his Host, but) of the Prophets of the Lord of Hosts; he consults the men. But David did the other; he consulted the Maps— Thy Testimonies are my delight: and my Counsellors, Psal. 119.24. Whatever duty, whatever divine truth, whatever case of Conscience is necessary for man to know, God doth plainly determine by his Spirit, answering, and resolving us by the Voice of his Written Word; David therefore consults them. Thus Mapps are of great use, and Books may instruct, and improve as well as Men. 'Tis Storied, The Word Read converted Cyprian. And Thomas A Kempis was want to say, He could find rest not where— Nisi in angulo cum libello— but in a corner with his Bible— so I translate it, 'cause the best Writing— yet it may be any other Writing. 'Tis true, we should principally read the Book of God, as most fit to influence our souls, and to improve us. Theodosius, Alfred, and Alphonsus King of Arragon, are renowned in History for their constant Reading of the Scriptures: Yet with subordination to that great Book, we may read all other good Books, as means of comfort and improvement— Give attendance to reading— saith Saint Paul, (1 Tim. 4.13.) And indeed St. Paul himself gave so much attendance to reading, that (as you will find in his Epistle to Titus, chap. 1.12.) he confuted the Cretians, and other learned Heathens, out of the Books of their own Writers, Aratus, and Menander.  
Now, if among many other Books, You vouchsafe Your Eye upon these worthless Papers, it will not only give a splendour to them; but, a high favour to him, who is in all humble Offices,  
Your obedient Son, WILLIAM SHIPTON. Septemb. 28. 1668.   

THE MYSTERY OF AFFLICTIONS.  Rom. 8.28. 
And we know that all things work together for good, to them that love God—  
'TIs common to men in this World, to be variously exercised, and to have blessings and crosses interchangeably: Even the Saints themselves live under the exercise of crosse-Providences and Events. We are not like the Isle of Rhodes, which Travellers report to be, Semper in Sole, always in the Sunshine, but we are sometimes in Storms. As the Pillar of Cloud had its light-side, and dark-side; so have our conditions. God's Providences, and the change of things, are mystically represented to us, 
Zach. 1.8.  by those Speckled Horses among the Myrtle-trees— which were Red-Horses, Speckled, with White. Thus God doth speckle out our conditions; They are sometimes Read and White, sometimes Black and White; they are seldom of one colour. If Solomon had not said, There is a time to laugh, and a time to mourn— experience would have made every man a Solomon in this respect, and have taught him feelingly to acknowledge; that, As things never go so ill with men, but they have some Consolations; so, things never go so well with men, but they have some Afflictions.  
Now as Afflictions do often hap under cross Providences; so, it is hard for a man to gain so great a conquest, as to be submissive under his Afflictions, considering how weak the flesh is, and how impatient. It takes delight only in the objects of its Senses, and is ver. 26. For we know not what to Pray for, as we aught: but the Spirit helpeth our infirmities— we know not what to Pray for as we aught— St. Paul (one would think) had so much skill, as not to ask the thing that was not good, that was not convenient for him; yet, not sooner had he, A Messenger of Satan, (that is, 
2 Cor. 12.7, 8, 9  an Affliction) sent to buffet him: but he prayed thrice unto the Lord, that it might departed from him. Indeed, as to flesh and blood, which ●●nnot endure Afflictions, it seems to have 〈◊〉 a reasonable Petition; but seeing it was 〈…〉 necessary (to cure his spiritual pride) 〈◊〉 will should be humbled with Afflictions, he received a Rebuke for his Prayers from God, who tells him, That he would perfect his strength in his weakness, which was more than this great Apostle knew, or understood. Thus also the Sons of Zebedee, in their Petition to Christ, they had a desire to obtain some good thing at his hands, this was a good determination; but they could think of nothing better, than to be Lordly, and to be advanced to some place of honour: therefore they desire, 
Mark 10.37.  That they might sit, the one on his right hand, the other on his left hand— But see how ill they sped, 
Ver. 38.  Christ tells them, Ye know not what ye ask. Every one must not go crowned; nor is honour fit for all men, they were his Disciples, not the worlds, and must rather drink the Cup of Affliction, than court such high Ambition. The meaning of the Apostle than in these words, (We know not what to Pray for as we aught: but the spirit—) is this, We know not what condition is good for us, therefore we must leave all to God, and to the Spirit of God, who will support us, and direct us in every condition.  
5. From the Cöoperation of all Afflictions, to the good of all believers, as in this Verse propounded,— We know that all things shall work together for their good— These words need no explanation; the meaning is, That all things that hap unto the Saints in this life, (especially Afflictions) are directed by God's Providence, to their eternal good and happiness; And this we know, saith he,— that is, This truth is confirmed by our own experience, and the experience of all God's Saints: Believers have experimentally found God doing them good, by their Afflictions. David found the mystery of this truth, I know, 
Psal. 119.75.  O Lord, that thou in thy faithfulness, (that is, in love, and goodness) hast afflicted me; out of pure love and goodness, God brings his people to Afflictions; this troubled Prophet found it so: and seeing other Saints have found, all Saints may expect to found, All things, (that is, the worst of things) working together for their good. This I call, The Mystery of Afflictions. A strange Mystery indeed, (you will say) and an odd kind of working, to gain by the worst, to purchase by loss, and to triumph by Affliction: Yet so it is, 
2 Cor. 4.17.  Our light affliction worketh for us, a far more exceeding weight of glory— Who have more consolations of Spirit? Who are more renewed in the inner man? Who have more tranquillity, and content of mind? than those who submit to God, as knowing his power so great, that he can bring the greatest good out of the greatest evil.  

I lay down these two Propositions.  
1. The Mystery of Affliction is such, that it will work for the good of all Christians.  
2. This Mystery of Affliction should encourage and comfort all Christians.  
1. This Mystery of Affliction is such, That it will work for the good of all Christians. I might prove this, from the Author of these Afflictions, God himself: As they are directed by his wise Providence, so they must needs tend to this eternal good and happiness. Afflictions come not by chance, nor do they light where they list, but are commissionated from Heaven: 
1 Sam. 3.18.  It is the Lord, (saith good old Eli) let him do what he pleaseth. The destiny of our troubles are written above, by a wise Decree: and as they are wisely ordained; so, out of a principle of love, they will be wisely exercised upon all Christians: Thus Christ by his Spirit speaks unto the Churches, 
Rev. 3.19. — As many as I love, I chasten— Affliction, like Wormwood, makes the Cup bitter; yet, how bitter soever the Cup be which I am to drink, Faith shows the soul of a Saint, that it is from the hands of a Heavenly Father, (who though he put some displeasing, will put no destroying herb therein.) And therefore may I not say, says the soul, as Christ himself did, The cup which my Father hath given me to drink, shall I not drink it? It is in ●ove to my soul all this; God corrects me, with the same hand also he crowns me. You see, Christ himself experimentally found, and so shall all Christians find, that these Afflictions are not so much our crosses, as our crowns. God will one day recompense their sufferings, and 'cause all these things to work together for the good of them that love him.   

Now if you please, I shall discourse, and discover, That all Afflictions work for our good, these three several ways. 1. By promoting Comfort. 2. By promoting Grace. 3. By promoting Glory.  
1. All Afflictions work for our good, as they tend to promote Comfort. Great Afflictions are the usual times for great consolations. John had his Revelation in the Isle of Patmos: and Jacob had glorious Visions, whilst he was flying away from the wrath of his discourteous brother. He had richer Dreams upon that heap of stones he laid his weary head on, than these have perhaps, who sleep upon softer pillows. When was it that Christ was trasfigured, and his face did shine as the Sun? It was immediately before his bloody Passion; Christ was first taken into the Mount, before he was lifted upon the Cross. It was in the Wilderness, that God spoke to his Church of a Canaan, a comfortable happiness. Indeed, you may tell me, that the exercise of Religious duties (more than the exercise of Afflictions) is a special time for comforts. You may tell me, That when Grace is exercised to prepare our hearts to Prayer, or to make our souls wait in attendance to the other Ordinances, God fills us full of heavenly consolations. Thus, when Hannah was Praying, what melody did she find within? what joy did surround her? When old Zachary was sacrificing, he saw the glorious Vision. Thus, when Mary sat at Christ's feet, hearing the Word, how did he fill her heart with comfort? You may tell me, none have sweeter solaces of joy, and consolation, than those who maintain a constant Communion with God in holy duties: I grant it, it is the Word and sanctifying Spirit, that doth the main work: but I say, as Solomon did, That there is a time for all things: There is a season for the Word to be delivered in, and Affliction times are the most seasonable times. When the unruly Patient is bound hand and foot, you may search the wound, and apply the plaster: So when God hath men in fetters of Affliction, and their spirits are tamed, you may than the better speak to them, and give them counsel, If they be bound in fetters, 
Job 26. 8.9.10.  and holden in cords of affliction: Than he showeth them their work, and their transgression. He openeth also their ear to discipline, and commandeth that they return from iniquity. Affliction-times, are disciplinary-times; persuasions and reasons will than be heard, which would not before be heard, which reasons work comforts. Thus, when did Christ ever Preach such comforts to his Disciples, as when he was ready to leave them to the persecuting world, and their souls began to be sorrowful at his departure, 
John 14.16.  I will Pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Christ was now going from them, and he tells them, That he could not longer stay— and this was sad news to his Disciples, who were ready to break their hearts at his departure. But see how he cheers them again, (and it was the best of comforts) by telling them, I will Pray the Father, and he shall give you another Comforter, that he might abide with you for ever. Believe it, here in this Verse, our blessed Saviour was so careful that his Disciples should not be too much dejected, that he forgot his own bitter Passion, to comfort them; He tells them of a Comforter (which includes all comfort) that should never leave them, especially in Afflictions but abide with them for ever. And this the Disciples found true, for they were full of comfort: And when was this? Immediately before they were carried from the Council to be scourged, 
Acts 5.41. — they departed rejoicing— Hence did proceed that Heröick spirit, that History reports to be in those primitive Martyrs, who spilt their blood for him, who spilt his blood for them. 'Twas not the face of man could daunt them, their inward consolation did always exceed their outward tribulation; they were even ambitious of the flames, as knowing from these ashes there would come an immortal Phoenix; and from these little Afflictions, there would flow the purchase of eternal comforts. God indeed doth comfort his Saints in all conditions; but he doth never give his Saints so deep a taste of comfort, as in their troubled conditions; he doth never bestow those precious drops of divine consolations in a world of pleasures, but keeps them only to make pleasant the bitter Cup. The very end of God in afflicting, is to fit us for comforting— Premit, ut solatea praestat— saith the Poet— He afflicts us, that he may comfort us; and this comfort is so much the sweeter, by how much Affliction hath been bitterer   

I must enlarge my Discourse, to show you, That this Mystery of Afflictions works comfort in our hearts two ways.  
First, By opening a vein of godly sorrow in our hearts. This is the next way to spiritual comfort against sin, when a man can once spiritually mourn for sin. Now Afflictions open this vein of godly sorrow; this vein opened, let's out the corruption; and the corruption being let out, makes way for spiritual consolation. The blessed Apostle saith of Christ, That in the days of his Flesh, 
Heb. 5.7.  (I suppose he means, whiles he was continually burdened with temptations, and afflictions) in those days, he offered prayers and supplications, with strong cry and tears. Christ was in a strong conflict of Affliction; and as his conflict was strong, so also were his cries. When Jacob wrestled with the Angel, he did not only Pray, 
Hosen 1●. 4.  but Cry, He wept, and made supplication Affliction causeth tears and supplication; and tears and supplication, cause comfort and consolation. Water drops from Violets and Roses, when fire is put under the Still; so the waters of godly sorrow drops from ou● eyes, when the fire of Affliction is upon us Believe it, God doth usually prepare his people for the stamp of spiritual consolation, by thus melting them in the fire of Affliction 〈◊〉 the softer the heart, the clearer the Impression. Thus when God brought that great Affliction, and sickness upon Hezekiah, when the Prophet brought him that heavy message, Set thy house in order, for thou must dye— what a vein of grief was opened, and how was his heart softened? How full was he of vehement and weeping importunity,— Hezekiah wept sore, and said, I beseech thee, O Lord, remember now, how I have walked before thee in truth, and with a perfect heart— 2 Kings 20.3. This Visitation brought him to his Tears, and Supplications; and his Tears and Supplication, like Noah's Dove, sent from the Ark, 
2 Kings 20.5.  brought him at last an Olive-branch of consolations— Turn again, and tall Hezekiah, Thus saith the Lord, I have heard thy Prayers, I have seen thy tears: behold, I will heal thee— The God of all comforts would not let him languish long without comforts. Indeed this godly sorrow (the vehemency whereof Affliction causeth) hath the very promise of comfort and consolations: 
Mat. 5.4.  Blessed are they that mourn, for they shall be comforted. It is a matter of marvellous comfort to a Believer, when he can kindly mourn for sin. The Penitential Soul, is secretly a joyful Soul. This was the cause of those sweet smiles, and joys upon the Apostle's Spirit, I rejoice that you were made sorrowful after a godly manner: 
2 Cor. 7.9.10.  For godly sorrow worketh repentance to salvation— If it work repentance to salvation; how much the easier to consolation? And so it does, godly sorrows always bring comfort: This was the mysterious temper of the Apostles— As sorrowing, 
2 Cor. 6.10.  yet always rejoicing— Ignorant, and carnal spirits are stumbled at this expression, and looks upon it as a Riddle, That the Disciples of Christ should be sorrowful, yet always joyful— But 'tis a plain case; though they be troubled without, they have peace within; though they have matter of sorrowing, in respect of outward Affliction, they have matter of rejoicing in respect of inward consolation; their godly sorrows have the promises of comfort, and they shall have it.  
Secondly, Afflictions work comforts in the hearts of men, by bringing in more of God's spiritual, and special presence. We have a promise of God's immediate presence in times of Affliction, and this works for our good, and consolation— I will be with him in trouble, 
Psal. 91.15.  there's the promise— God will be with us in trouble— And how can it be ill with that man, who hath Gods powerful presence with him, in his trouble. When God laid that strict charge upon Moses, saying, Departed, 
Exod. 33.1.  and go up hence, thou, and the people which thou hast brought up out of the Land of Egypt, unto the Land which I swore unto Abraham— Moses in the 12. and 13. verses, strongly argues the case, in these words, See, thou sayest unto me, Bring up this people, and thou hast not let me know what protection, or what consolation I shall have in this Journey. Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know I have found grace in thy sight. You see, he comes to God with a strong request, and Petitions him, That he would show him the way, that is, that he would show him what comfort, and what protection he should have in so difficult a way, that by some visible, and ocular demonstration, he might know that he had found favour in his sight. In the 14. verse, Why, says God, My presence shall go with thee— there's the special Promise, My presence shall go with thee. In the 15. and 16. verses, Moses said unto him, It is well thou art pleased to promise' so great a comfort— For if thy presence go not with me, carry us not up hence. For wherein shall it be known, that I and thy people have found grace in thy sight? Is it not in this, that thou goest with us? Observe how richly Moses pleads the case with God● he questions how his grace and favour, he questions how his love and mercy, he questions how his comfort and protection could be with them in that troubled condition? unless they had his special presence with them: Is it not in that thou goest with us? and indeed, it is well spoken: For how should the world judge Christianity to be any thing, but a severe command? How should men believe that God rewarded Piety, and favoured his Saints? Or, that in every sad occasion, he would be their comfort, and protection: were it not for this, That wheresoever they go, his presence always goeth with them. Believe it, God is Emanuel, God with us, not only to behold us, but to uphold us also in every Affliction; and this is our comfort, and our consolation. Our Saviour alludes to this, The Father hath not left me Alone, (that is, Alone in any of my trials, 
John 8.29.  or in any of my troubles) for I always do the things that please him. Christ, when he was most assaulted, than was he most assisted: when he was the most afflicted, than was he the most comforted. Christ had the gracious presence of his Father in every Affliction, and so shall Christians. If they be present with God in a waiting way, God will be present with them in a comforting way. God hath (Virtute promissi, by the obligation of his promise) engaged his presence to them, 
Heb. 13.5.  I will never leave thee, nor forsake thee. This is his promise, and he will perform it. What matter is it than if we have more troubles than others, seeing we have more of God's countenance than others? What matter if we have more Afflictions, seeing we shall have sweeter consolations? What need we value the world's crosses, or the world's frowns, seeing we shall have more of God's graces, and his smiles? Thus in the first place, Afflictions work for our good, as they tend to promote comfort. And this they do, by opening a vein of godly sorrow, and by bringing in more of God's special, and immediate presence into the hearts of men.  
2. All Afflictions work for our good, as they tend to promote grace in our heart's Grace is a rich Jewel, 
2 Cor. 91 15.  and as the Apostle calls it, It is a gift unspeakable— Martial reports of a Fly, That by a drop of Amber falling upon it, a great sum of Money was bidden for it: Just such is the soul, a very inconsiderable thing, till Grace enrich it; if the lest drop of this Heavenly Amber fall upon it, than only is it precious. Believe it, Glorious things are spoken of this Grace: It is the spiritual food of Saints! It is the life of the soul, and the blessed Manna of Angel●! But if you would have me to wing my expressions higher— It is the New birth of a man, whereby he takes up another Nature, a new Nature, a spiritual Nature, a Godlike Nature. As Christ was borne (and thereby took on him the Nature of Man) and was made Flesh: So Man is borne again by Grace (and thereby takes upon him the Nature of God) and is made Spirit. And here you have the Mystery of Grace— Indeed there is another thing, which is as Mysterious as Grace, and it is Peace: It is the Feast of a good Conscience, and the very beauty of this present life. I mean by Peace, that transcendent kind of Peace, which is Peace with God, and Peace with Conscience. This Grace, and this transcendent kind of Peace, are the two Mysterious Privileges of the Saints; they shine in constellation, and go hand in hand together, like Hypocrates his twins, they live and dye together. The Apostles therefore in their Salutations, used to say, Grace be unto you, and Peace— And in their Valedictions, Grace and Peace be with you. Not one without the other, yet one before the other; Grace before Peace. Grace hath the proheminence; there can be no true Peace without it: and with it, there cannot but be Peace. No blessing comes before Grace, and no blessing lasts longer. Now this Grace, which is the chief Privilege of a Believer, is by Afflictions Mysteriously wrought upon the hearts of men.   

And here I must again enlarge my Discourse, to show, That the Mystery of Afflictions is such, that it works this grace upon the hearts of all Christians these four several ways.  
First, By quickening our graces: Affliction raiseth up our souls to the exercise of all Religious Duties, 
Psal 119.54.  Thy Statutes have been my Songs; Where, may a man ask? David answers, Not upon the Throne; but, in the house of my pilgrimage: There it was, that his Devotion was more excited, and his graces more quickened. Nothing better to make Aromatical Spices sand forth their savour, than bruising: so, nothing better to quicken the soul, and to make her sand forth the perfumed breath of true devotion, than Gods Afflicting. In prosperity, amidst the confluence of all  and choice pleasures, we are apt to neglect these duties; we than but seldom worship God, and seldom Pray: But when God sends his Pursivants (his strong Afflictions) to summon us, 
Isay 26, 16.  these make us run, these make us make haste unto him, They poured out a Prayer when thy chastening hand was upon them. Before, they would scarce say a Prayer, or read a Prayer: O, but now, that his chastening hand was upon them, they poured out a Prayer unto him. You may from hence see, what a difference there is betwixt our Prayers in health, and Prayers in sickness; between Prayer before, and Prayer after Affliction: Before, how cold, and flat were they? Now, how spiritual and quick are they? Those that before had not a tear to shed, or sigh to utter: those that before were Blocks in Prayer, Hypocrites in heart, and Laodicëans in affections; nay, those who before had a Nabals heart, a heart of stone in every duty: How are they now softened, and melted? How do they now purpose, and promise' Reformation? How! o, how do they now besiege the Throne of Heaven, with every new, and every fervent supplication? They poured out a Prayer, when thy chastening hand was upon them. Thus Affliction fetcheth the soul to God, and brings it upon its knees, in its Devotions, and Prayers. Believe it, Gods gracious Spirit is the best Schoolmaster, and sanctified Afflictions are the best School wherein to learn devotion: I say Sanctified Afflictions; otherwise, in stead of being quickened, (like resty Horses) we shall go on worse, if our Afflictions be not sanctified. However, God sees that mere love will not prevail with us; he sees that naturally our hearts are so dull, so heavy, they must be driven up to Heaven, (mercy will not do it) therefore is it, he useth the Spur, and Rod of his Afflictions: And these indeed excite our souls to duty, and make our graces quicker.  
Secondly, By exercising our Graces: As every thing is most in its excellence, when it is most in exercise; so is Grace: it puts forth the brightest colours in Affliction. Rust will eat up the best Steel, which is not used: and the best graces of the Saints would rust and corrupt, were they not sometimes exercised, and refined: Afflictions therefore, they are so many Files, that fetch of the Rust from the graces of the Saints, and renders them the brighter. Waters that stand still, and and have no current, are apt to putrify, and breed venomous creatures: and Bodies that want exercise, grow obstructed with gross humours: Just so do our graces, they rust, and contract corruption, if they be not exercised. The winter of Affliction, though it have fewer Flowers, it hath also lesser Weeds: but let a Christian be never so well tempered, (like the best ground, which, if not Ploughed, will be overgrown) if the winter of Afflictions come not on him, weeds and corruptions will come upon him; especially these four corruptions, Pride, Cruelty, Security, and the Immoderate love of this world.  
1. Pride, It is the observation which is usually made in every Age, That not only great men, but good men too, in prosperity, while they have full Estates, successful fortunes, rich friends, are apt to forget themselves, and to be swelled with Pride: Who is the Lord, says the proud King of Egypt? I shall be like to the most highest, was the Language of the Babilonish Monarch. The Voice of God, and not of Man, goes down with Herod. This is the elevation of Pride, which dares thus justle the immortal Powers, and vie with the Almighty. David doth not only confess his own sin, in seeing the prosperity of the wicked, I was envious, when I saw the presperity of the wicked, Psal. 73.3. But he also she weth what sin prosperity breedeth. Therefare Pride compasseth them about as a chain, ver. 6. but this golden chain of Pride, at last strangles them, They are brought to desolation in a moment, and are utterly consumed, ver. 19 Indeed, what Pliny reports of the poisonful herb Aconite, so eagerly desired by the Panthers, that being hung up by Hunters above their reach, they never leave leaping at it, and straining at it, till they burst themselves, and so dye. The same may I say of Pride, men in prosperity have such an immoderate desire to it, that they are always spreading their sails for the wind of popular applause to breathe upon, and always using of their wings to soar high, till at haft swollen to too proud a height, these frail supports failing them, they fall, and so dye. Exemplified in Sigismond the young King of Hungaria, who beholding the greatness of his Army, said, What need we fear the Turk, who need not fear the falling of the Heavens, being able with our Spears, and Halberds to hold them up. He shortly after received a great overthrow, he himself to save his life, being glad to skull Danubius in a little Boat. A presumption not much unlike Edom's Language, 
Obadiah 3.4.  Who shall bring me down to the ground?— possibly there was no man on earth, that durst accept Edom's challenge, when he threw down his Gauntlet, and bid defiance to all worldly Powers, Who shall bring me down? But God accepted the Challenge, and undertook that vain boaster upon higher terms than he proposed: He tells him, That though he set his nest (where never man yet set his nest) even among the Stars, yet thence will I bring thee down, saith the Lord. God does but lift wicked men up in prosperity, as the Eagle did the Cockle-fish, that they may catch a greater fall. Yet notwithstanding this danger, how common a sin Pride is to a prosperous condition, may be seen in that Precaution of Moses to the Israelites: Moses warns them, 
Deut. 8.11.12.13.14.  Beware that thou forget not the Lord thy God— Jest when thou hast eaten, and art full, and hast built goodly houses, and hast dwelled therein. Jest when thy Herds, and thy Flocks are multiplied, and thy silver and thy gold is multiplied, and all that thou hast is multiplied. Than thine heart be lifted up, and thou forget the Lord thy God— How careful was Moses over them, and how jealous of them, jest they should forget God, who had sufficiently remembered them? Or, jest their hearts should be lifted up against him, whose hand was so often lifted up for them. But alas! all in vain's his counsel; What Moses here by way of Prophecy, is cautioning them not to do; by way of History, 
Deut, 32.35.  he is else where reproving them for doing: But Jesurun waxed fat, and kicked— than he forsook God that made him, and lightly esteemed the Rock of his salvation. Israel, like a said beast, grew proud, and insolent in green Pastures: And so will the best of men do in flourishing and fresh conditions. But now Affliction puts a stop to men in this high career of their richeses; it intercepts the provisions of Pride; it takes away the fuel that should increase the heat, and fire of men's Passions, and so their insolences are abated. 
Job 33.17.  By Afflictions, as Job speaks, God hides pride from Man. By these corrosives, he eats out the proud flesh, and makes us humble, and submissive: Afflictions are compared to Thorns; Behold, I will hedge up thy way with Thorns, Hos. 2.6. that is, with troubles and Afflictions. Afflictions are as Thorns; and I may say, with these Thorn God pricks the bladder of Pride, and our ●igh mindedness is cured.  
2. Cruelty, This sin never acts above board, or upon the Stage, but in prosperity; it goes unseen till than, or at most, but half seen: half the wickedness of a man appears not, when he is in want, and in Affliction. He cannot feast like an Emperor, spend like a Prodigal; nor can he say of his sins, as the Roman glutton did of his dishes, That those are best, that cost him dearest. Not, wicked men, when they are kept to hard meat, and want: when they are under Affliction, when like unruly Stallions, they are tied to rack and manger, though their lusts be not thereby absolutely mortified; yet they are thereby so stifled, and starved, they cannot act. 'Tis only worldly affluence, and warmth, that brood's and brooks corruption; 'tis richeses and power that lets the lusts and wickednesses of men lose, to pursue their gain and pleasure. Hazael was a cruel man; yet he did not believe there was so much cruelty in his heart, as in his heart was lodged. When the Prophet told him, 
2 Kings 8.12, 13. — I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. Hazael answered, and said, But what is thy servant a Dog, that he should do this great thing? Well, how does the Prophet convince him? Elisha replied, The Lord hath showed me, that thou shalt be King over Syria. As if he had said, Thou shalt have much prosperity in thy hands, and than the wickedness of thine heart will be apparent; thou art but a poor, private, inconsiderable person now, and want'st means to show the cruelty of thy spirit: but when thou art High and Mighty, Lord over all, and King in Syria; when thou hast all this prosperity and power in thy hands, than wilt thou let thy heart lose unto wickedness,— and do all this evil unto Israel.  
3. Security, This is a sin which is very apt to trouble us in a prosperous condition, which Afflictions banish, by excreising our graces, and creating in us a great measure of sober watchfulness over all our ways. A weak Christian with watchfulness walks safer, than a stronger Christian, that gives way to security and presumption. The presumptuous Christian, he persuades himself nothing is impossible, nothing is too hard to perform, nothing too difficult to resist; upon which confidence, he does not like the militant holy man, keep his Castle; but like Goliath, he boldly stalks forth, and dares every thing to a Combat: He thinks no Religion good, but in the house of wicked Nero: nor, no chastity of life commendable, but in Sodom and Gomorrah. Assuredly, this man's resolutions are dangerous! As well may the Bird escape the Lime-wand; as well may the Fish escape the Net, as a Christian not enter into temptation. We should not therefore think ourselves secure; but, as he who best knows our temper bids us, so should we do, Watch, and Pray, 
Mat. 26.41.  jest we enter into temptations. Those sins that so cunningly beset us, will easily enter (if not by violence, by deceit) if we set not a guard upon our senses. Some Angel therefore must stand at the door of Conscience, like the flaming Sword of a Cherubin at the gate of Paradise, to examine what comes in. There must be a watch set to keep out every sin. 'Tis a general caution, 
Mark 13.37.  What I say unto you, I say unto all, Watch. O, what need hath a Christian to be ever upon his watch? what need hath he to keep strict watch and ward? That Christian, who like some over daring Giant, thinks himself secure, and sleeps upon his guard, will by his corruptions, soon be foiled: Whilst the Crocodile sleepeth, (as Historians relate) the Indian Rat gets into him, and eateth his entrails: So sin never enters so well, nor dedestroys us with more ease, as when it takes us naping upon the soft lap of a prosperous condition. But now, as the Saints are never in danger when they are watchful; so, nothing tends more than Afflictions to make them watchful. Afflictions open the Eyes of the Saints, and makes them look about them. Apollonius writes of certain people, That could see nothing in the day, but all in the night: Thus many Christians are so blinded with the Sun shine of prosperity, that whilst those bright days last, they can see nothing: but when the Winter-night of Affliction comes upon them, than they can discern all things, than their Eyes are opened, and made to look about them. Believe it (as it is well observed by many) Afflictions are to the Saints, as the Thorn at the Nightingale's breast, which makes her sing sweetly, and keeps her waking.  
4. The immoderate love of this World: This is a sin which is apt to grow upon us in prosperity. When the Candle of prosperity shines upon our heads, (as Job speaks) and the secrets of the Lord are within our Tabernacles; when our Root is spread by the waters, and the dew lies all night upon our tender branches: that is, when we have fresh and flourishing conditions, how apt are we to have our hearts riveted, and fastened to the creatures? How apt are we to sing Requiems to to our souls? and to say as rich Dives did in the Gospel, Soul take thy rest, thou hast goods enough for many years. How apt are we to dote upon, to idolise, and to make a God of our enjoyments? but when Affliction comes upon us, when there is a fall of the leaf upon all our comforts, when our possessions are deftroyed, our hopes blasted, and our growing joys deflowered; we begin to love God more, and to dote lesle upon the creatures, and so our earthly mindedness is cured. By a long continued prosperity, even the soul of that wise King Solomon melted into a love of the world, and an effeminate declination in Religion, gross humours did arrest him, and he grows youthful in his old age, for want of an evil occurrent (the sharp Physic of Affliction) to recover him: 
〈◊〉 Kings 31.14.  God therefore stirred up an adversary unto Solomon— He sent Afflictions, and storms of war upon him, and these exercised his graces, purged out his corruptions, and recovered him. A tempest exerciseth the skill of a Pilot: A battle exerciseth the valour of a Soldier; and Affliction exerciseth the graces of a Christian. That expression of the Apostle is very apt, 
Heb. 12. ●1.  Now no Affliction for the present seemeth to be joyous: nevertheless, afterwards, it yields the peaceable fruit of righteousness, unto them which are exercised thereby. Wars train up Soldiers; and Afflictions train up the Saints: they are pleasant, and they are profitable exercises.  
Thirdly, By increasing our Graces. What Naturalists say of the Colewort, That it thrives better when it is watered with salt water: The same may I say of Grace, it thrives better, and increaseth most, when it is sprinkled with the salt water of Affliction. The growth of Grace is commonly promoted, when God steeps it in these brinish waves. Grace is like the widow's Oil in the cruse, the more it was poured out, the more it increased: so grace, the more it is afflicted, the more it is increased. 
Rom. 5.3, 4.  We glory in tribulations, knowing that tribulation worketh patience: And patience experience: and experience worketh hope. Tribulation worketh patience, that is, (according to Interpretations) it increaseth it and carrieth it on to perfection: it is the engrease and perfection of this grace, and of all our other graces. Christians (like Children in their sicknesses) they wax stronger, and wax taller, in grace, in virtue, and in goodness, in and after their Afflictions.  
Fourthly, By proving our graces: Afflictions are for the probation, and trial of our graces— That the trial of your faith (being much more precious than of gold that perisheth, 
1 Peter 1.7.  though tried with fire) may be found unto praise, and honour, and glory— 'Tis a precious faith, which like a Star, shines brightest in the darkest night: 'Tis a precious faith, that abides trial. They say of the Eagle, That she tries her young brood, by exposing them to the bright beams of the Sun, and so judgeth them of the right kind, if they can steadfastly look upon it: May not I say, God doth thus deal with the Saints? he brings them to the hot fire of Affliction, and thereby tries them. That grace is of the right kind, which will abide trial. Moses was a lofty Eagle of the right kind; He chose rather to suffer, 
Heb. 12.15.  than to enjoy sin for a season. He preferred the Afflictions of Israel, to the pleasures of Egypt. But Lot's Wife was not right, who regreeting the loss of Sodom, and her sweet pleasures there, upon her trial, Looking back, was turned into a Pillar of Salt. Believe it, it is an easy matter to profess Christ, in Jubilee-dayes, and days of pleasure: but give me the man who is a second Job triumphant, who is mettle to the back, and can endure all Afflictions, this is a man only of the right kind, this man only is the best Christian. Thus you see in the second place, All Afflictions work for our good, as they tend to promote Grace in our hearts. And this they do, By quickening our Graces, by exercising our Graces, by increasing our Graces, and by proveing of our Graces.  
3. All Afflictions work for our good, as they tend to promote our glory. Afflictions are the Read Sea, which while it threats to swallow us, preserves us. As Israel passed through the Read Sea to Canaan: So through the Read Sea of Affliction, we pass to our Heavenly Canaan. The way to our glorious Crowns, is by our earthly crosses. 'Tis a common Speech, When the way is harder, we Ride the way the faster. None so hard, as that which Affliction makes, and no way so good to Heaven; the harder that way, the faster we ride. Christ himself went from the Cross, to Paradise; and so shall Christians. If you look upon the History of his Life, you will find that he was, A man of many sorrows: 
Lam. 3.1.  Or as it is in the Original, Hewas the Man that had seen Affliction. And what greater honour can there be, than to resemble him? it should be the Christians ambition here, as hereafter it will be his glory. When the Soldiers of that brave and gallant Emperor Severus, (for greater pomp in a Triumph) were to put on Crowns of Bays upon their Heads; one Christian, who was a Soldier, put his upon his Arm: And being demanded the reason, answered, Non decet Christianum in hac vita coronari: In this life a Crown is not becoming. And Godfrey of Boulogne, when he had defeated the Saracens, and conquered the Holy Land; when he should have been made King, and have worn the Imperial Crown; he refused it, saying, It was not fit, that the servant should wear a Crown of Gold there, where his Master wore but a Crown of Thorns. 'Tis too much to live delicately here, and find Abraham's bosom hereafter. The Sons of Zebedee were all for ambition, and honour; they were for Dignities, and Thrones: but Christ called them to suffering, and to a bloody Baptism rather: he tells them, ere they can sit with him on his glorious Throne, they must drink with him on earth that bitter Cup. I know you commend the merry worldling, who is never troubled with crosses, nor exercised with Afflictions: but excuse me, if I say, this felicity is his misery: Assure yourself, 'tis so much pleasure here, so much torment hereafter; so much Affliction, so much Glory. We may say of every man, and to every man, who enjoys altogether the delights of this world, 
Rev. 18.7.  as the charge is given against Babylon, How much she hath glorified herself, and lived deliciously every day, so much torment and sorrow give her: How much of the one, so much of the other. Dives in Hell, exemplifies this truth, who entreats Abraham to sand Lazarus from the dead— to speak to his Brethrens, 
Luke 16.27, 28.  jest they also come into this place of torment. Now I cannot think, there is so much charity among the damned; I cannot think there was so much goodness in Dives in Hell, that he would not have his Brethrens come to the same place of torment, out of love to them, but out of love to himself: he than found by sad experience, the more his sins were imitated, the more was he tormented: As he had every day fated deliciously, he now every day fares miserably; how much of the one, so much of the other. So, how much Affliction, so much Glory. The Emperor, when he had one Crown upon the point of his Sword, and another upon his Head, said, Tertiam in Coelis, That there was a third for him in Heaven, So, the Saints who have the Crown of tribulation here, may be assured of another Crown, a Crown of Honour; and of a third Crown in Heaven, 
2 Cor. 4.17.  a Crown of Glory: Our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. We read not, that a man's wealth, or richeses, work for him a weight of glory; but his Afflictions do, and that exceedingly, They work an exceeding weight of Glory: Not that Afflictions merit Glory; Merit is the fond Fable of the Church of Rome: they are the ways too, but not the causes of, our Glory; they purchase not, though they take Possession of Heaven; they are the method, but not the merit of salvation: 
James 1.12.  Blessed is the Man that endureth temptation, or tribulation: for when he is tried, he shall receive the Crown of life. This Crown of life, the Cross of our life makes way for: though there was no Cross, that could, or did ever merit it, but that of our Saviour's: Yet thus much I may say for the humble, and submissive sufferings of a Christian, That the heavier the weight of our Affliction, the heavier th● weight of our Glory: Nay, our light Affliction, shall work for us an exceeding, and eternal weight of Glory. And now you see, The Mystery of Affliction is such, That it works for the good of all Christians: 1. By promoting Comfort. 2. By promoting Grace. 3. By promoting Glory.   

I come now to the second Proposition.  
2. The Mystery of Affliction should encourage, and comfort the hearts of all Christians. Some there are, who in stead of comforting, and encouraging themselves under their Afflictions, are complaining at the things they suffer, and are murmuring under their Afflictions: Rachel weeps, and refuseth to be comforted. Our spirits are seldom troubled with inward corruptions; but usually too much with outward evils. When God reproved Jonah for his Passion, 
Jonah ●. 9.  Dost thou well to be angry? Jonah replied, I do well to be angry, even to death. Believe it, what this Prophet said of his Passion of Anger, I do well— others say of their Affliction, We do well to be sorrowful: We do well to be comfortless. They are clothed in blacks, go mourning all the day long, and think they have reason to take their Cross heavily: When indeed (the good of the Cross considered) they have no more reason than Micha had, to walk mournfully before the Lord: When the Children of Dan said, What aileth thee? 
Judg. 18.23, 24.  He answered, Ye have taken away the gods which I made— and what have I more?— and what is it that ye say, what aileth thee? As if he should say, Have I not reason to be troubled, when you have robbed me of my gods? Do you think I can be comforted, when I am thus afflicted? Thus some, like this impatient man, when they have lost but some superstitious Idols of their own making, some vanities, and trifling toys, (which yet they adored as gods) they are sufficiently troubled: And when they are thus Afflicted, they refuse (as if they had reason for it) to be comforted. But though this is the carriage of many in Afflictions, it is but a foolish carriage. We should say with David, Why art thou disquieted, O my soul? We should not say, Why art thou not disquieted? 'Tis dangerous to give too much way to grief in Afflictions, and to dispute against our comforts. There are many considerations, which may administer comfort and encouragement to us in our Afflictions; especially these two Considerations.  
First, If we consider the Author of these Afflictions, which is God himself, one who in his own time, will make all these Crosses good, and beneficial. The distrustful Christian under Affliction, cries out, 
2 Kings 6.33.  as that impapatient King of Israel— O my tormentor! And, this evil is of the Lord, why should I wait any longer? But the true Believer, when the bitter cup of Affliction is proffered to him, says, as Christ himself did, 
Mat. 26.39.  O my Father! And the Cup which my Father hath given me to drink, shall I not drink it? He acknowledgeth the Affliction to come from the hand of a merciful Father, (one, who as he tempers it with his wisdom, so he sweetens them with his love) and hereby he is comforted. Indeed the carnal heart (who doth not experience that God's Rods are steeped in oil and honey; like a curious Patient, who having an ill opinion of the Physician, will take none of his Receipts) hath a prejudice against God; and therefore, because it smarts a little, cries, Away with the Plaster, and while the Affliction lasts, refuseth to be comforted. But the gracious soul, who sees the hand of God in every condition, is comforted in every condition; and therefore takes his load from God, as the Camel doth from his Master, always upon his knees: This man knows, 'tis neither chance, nor blind fortune, that hath brought upon him this, or that Affliction, but the Divine Deeree, and the Divine Will; and therefore silently submitting to the Divine will, he is encouraged, 
Levit. 10.3.  and cheerful.— Aaron held his peace,— that is, he submitted, when God Afflicted him. So when the Prophet told Hezekiah, Beheld, all that is in thine house, 
Isay 39.6, 7.  shall they carry into Babylon: And thy Sons which issue from thee, shall they take away. When Hezekiah heard all this, what said he? Good is the Word of the Lord, ver. 8. He is not discouraged with the sad Prophecy of his Afflictions, nor doth he dispute the case, and say, Why Lord! what, give up Jerusalem, the holy City, into the hands of Babylon? Shall the Sons descended from David, be destined to the Captivity, and Bondage of the uncircumcised? Or shall those who are borne Princes, become not better than Babylonish Pages? Not, though this Rod was smart, yet good Hezekiah kisses it, and silently yields to this Divine correction: he knows, 
Lam. 3.32.  That though he cause grief, yet will he have compassion, according to the multitude of his mercies. And therefore he speaks nothing, but what breathes forth humble submission, Good is the Word of the Lord. Thus David was dumb, and silent, when God Afflicted him: I was dumb, 
Psal. 39.9.  I opened not my mouth, because thou didst it. Indeed, there is a threefold silence. 1. There is a sinful silence, when men hold their peace to see God dishonoured, and his Truth wounded: this silence is a loud sin; As Hierom said to Vigilantius, so may a man say to God's enemies, Meam injuriam patienter tuli— the wrong done to myself is patiently suffered; but an injury to God, is not to be endured. 'Tis a sin to be silent, when we may bring glory to God, and good unto our Brethrens. 2. There is a superstitious silence: Such were those old Monks of Egypt, who (as Cassian reports) were Vmbrarum more silentes; as speechless as Ghosts. What do the lose, and disorderly rabble of our fanatics at this day, but superstitiously imitate them, who will not speak a word to any as they meet them, or pass by them. It was the common greeting of the Jews, Peace be unto you. Thus David by his Proxey saluted Nabal— Peace be unto thy house— Christ himself was no enemy to good manners: 
Mat. 10.12.13.  When he sent forth his Disciples, this was his Doctrine, When you come into a house salute it. And the Apostles, that they might mix New-Testament matter, with Old-Testament manners, had this form of Salutation, Grace be unto you, and Peace. These new Sectaries than, they are not like unto Christ; they are not like unto his Apostles; nor are they like unto his Saints. Unto whom than are they like? Believe it, they have not only lost their Religion, but their good manners too, and are superstitiously silent. 3. There is a holy silence, when the soul is at quiet, and submits to God in every condition. Such was the blessed temper of Ely, a holy silence seals his Lips, and he says only, It is the Lord, let him do what he pleaseth, 2 Sam. 13.18. Princely David invites all men to a strange sight, Come, behold! What is the strange sight? what is to be seen? A very strange thing! A thing of great amazement! Come, 
Psal 46.8.  behold the works of the Lord, what desolation he hath made in the Earth? Behold these desolations we may: nay, behold them we must: but how must we behold them? we may behold them with compassionate hearts: But must we behold them with complaining hearts? Not, see how we must behold them! Be still, and know that I am God, ver. 10. As if he should say, I know you will be complaining, and saying, Why are we thus smitten? Why are we thus Afflicted? why are we thus desolate and troubled? But here's your answer in a word, Be still, and know that I am the Lord. Know but, that it is a God that brings upon you your Afflictions, and you cannot but be still, and silent; you cannot but be still, and comforted: for as he is a God, so he is according to the confession of the Prince of Prophets, Righteous in all his ways, 
Psal. 145.1.  and holy in all his works. The Saints have experimented this, and therefore have not been sullen, but silent, have not been discouraged, but comforted under their Afflictions; They have patiently held their backs to the stripes of an offended Father, and have resigned themselves over into his hands, as knowing that he is a God, who in his own time will make all these crosses good, and beneficial. If this God afflict us, than we must not be discouraged, and remain comfortless under our Afflictions; but rather say with the Church, I will bear the indignation of the Lord, because I have sinned against him, Micha 7.9. It is true, I am the Clay, and God is the Potter, and the Clay must not find fault with the Potter: Yet would I expostulate the case, and say, Lord, let me be a vessel of Honour, and not a vessel of wrath: Let me be the vocal monument of thy love and mercy; not the dismal trophy of anger, and thy fury: yet would I submit myself to his good pleasure, as knowing, it should be as well our daily duty, as our daily Prayer, to say as Christ did, Fiat voluntas tua, thy will be done.  
Secondly, If we consider the nature of these Afflictions, they are not from vindicative wrath, 
Rev. 3.19.  but from divine love: As many as I love I chasten. They are our crosses indeed, but not our curses. David commends them, Thy Rod, 
Psal. 23.4.  and Staff, they comfort me. I know what David speaks, may seem to be a Samson's Riddle, The Philistims could not understand, how— Meat should come out of the eater. So a natural man, (an uncireumcised Christian) knows not how honey should come out of contrary expectations; How tribulation should work patience, and patience experience, and experience hope. But every strong Samson, by his experience, can well expound this Riddle: he finds honey in the dead Lion, and extreme comfort issuing from extreme danger. Believe it, there is no true Christian, to whom every Lion doth not yield some honey, to whom every Affliction doth not yield some consolation. As the skilful Physician knows how of the poisonful Viper, to make a wholesome Medicine: so the heavenly Physician of our Afflictions, makes the most precious Cordials. He turns all our troubles into pleasures, and makes our greatest evils beneficial. If God afflict us therefore, we should not be discouraged, but comforted, considering the nature of these Afflictions, they have a medicinal, a beneficial virtue in them. So long as the Physician keeps his patient at a strict diet, and under a constant course of Physic, there is some hopes of his cure; but there is no greater danger, than when God is weary of afflicting, and gives us over. I look upon those Bona malis, that unchecked current of the Affairs of the wicked, to be dangerous. The Israelites were not sooner fed with Quails, but God slew the fattest of them. And the very Heathen man could observe, That God spares many a man for their greater mischief. That man who i● soothed up under an unchecked current of Affairs, he is like a beast fattened for the slaughter: Or like the Roman Ox, crowned with Garlands, and gayer flowers, when he is going to be Sacrificed. But those Mala bonis, those sad troubles, which hap to righteous men, they are (as one speaks) Ad sanitatem, Medicinal, and in order to their cure: Or if you will, they are, what Seneca said of Socrates his poisonous potion, Medicamenta immortalitatis, Healths to the glorious immortality of their souls, and names. These Afflictions always end in consolations. Thus you see how this Mystery of Afflictions should encourage, and comfort the hearts of all Christians.   

Application.  
Is it so? Than this is a just reproof for those, who are not comforted under their Afflictions. The true Christian, as he must not be a dead Sea; so he must not be a raging Sea, he must have some Affections, but he must have no Passions; he should be so ballassed, as to keep a steady course, neither lift up too much, nor cast down too much under all conditions; nothing should put him out of this frame. Even nature doth teach Bees, not only to gather Honey out of sweet Flowers, but out of bitter: How much more should Grace act the Admired Chemist, and extract the sweetest potions, out of the bitterest Afflictions. These two  considerations, cannot but encourage Christians. 1. To consider that Afflictions are naturally good, and beneficial. 2. However, to consider, they come from God, who will make them instrumentally good, and beneficial. The sanctified Christian is comforted, for he knows God is a faithful God, and will not afflict above what he is able. It is well observed (by some) that Sarah, though she was Abraham's Wife, yet she knew nothing of his trials, nor did she undergo any of them: And they give this reason for it, Because she was not strong enough; and God will not make choice of a weak Champion, he will not press us with any heavy Affliction, unless he find us strong. God dispenseth his Afflictions, according to the abilities of the Saints: He spared Sarah for her weakness, jest (as they think) the severity of those many Afflictions should basle her: he lays the whole burden of those many Afflictions upon Abraham, because strong in Faith, able to endure them. Believe it, what St. Paul saith of temptation, I may say of Affliction, There hath no Affliction taken you, but what is common to Man: Now God is faithful, and will not suffer you to be Afflicted above what you are able: but will either make you a way to escape it, or else make you able to bear it, 1 Cor. 10.13. We cannot pretend an exemption from those usual Afflictions, which in all Ages have happened unto others; but we may pretend to more consolations than others. The Saints, though they be Afflicted, they are not dejected. We are cast down— there's their Affliction, but not destroyed, (2 Cor. 4.9.) there's their consolation: They know all Afflictions are naturally good, or instrumentally good; one way or other, God will make all these things work together for the good of them that love him.   
FINIS.