IF it bee lawfull to make comparisons betweene one part of the holy Scripture and another, Psal. 119, 129 2. Tim. 3.16: which is all most excel­lent, as Dauid saith, being inspired by one and the same blessed spirit of God: wee may truely say that there is no part more worthy then the booke of Psalmes, and in them, none more full of heauenly instruction then this Psalme. The author whereof is gene­rally agreed vpon to be Dauid, whome [Page 2] the Scripture hath stiled, The sweete singer of Israel. 2, Sam, [...]3, 1. Who as he had a good facultie in the art of diuine Poetry, & a great dexteritie in penning of Psalms, to the glory of God, and the edificati­on of his Church: so it is euident that he shewed the excellencie of his skill in composing this Psalme: being there vnto occasioned and excited by the great afflictions that were vpon him. For the Psalme seemeth to haue beene penned in the time of his exile and ba­nishment, whereby hee laboureth to confirme his faith, by many comfor­table meditatiōs of the word of God. The matter of the Psalme containeth many instructions and prayers, all ten­ding to direct vs in the way of godly­nesse. The generall proposition of it is this, that they that are truely godly, are truely blessed, and that they are truely godly, that are acquainted with the word of God, and are carefull to frame their liues according to the di­rections and rules thereof.

And therefore he laboureth by ma­ny arguments throughout the whole [Page 3] Psalme, and especially by his owne ex­ample to stirre vp all the children of God, both to the continuall medita­tion, and due practise of the word.

The Psalme, as it is the longest of all the rest, being diuided into two and twentie seuerall parts: so it is more cu­riously and more artificially penned then any of the rest. For first, all the parts and diuisions of it are of equall length, each of them consisting of eight verses. Againe, euery diuision in the originall beginneth with an He­brew letter according to the Alphabet, and euery verse in that diuision begin­neth with the same letter. And last of all, Verse 122: there is not any verse in the whole Psalme but one, which maketh not some mention of the word of God, and hath not some title or other, to set out and commend the excellencie of it. As it is called the Lawe, the Testi­monies, the Waies, the Precepts, the Statutes, the Commaundements, the Iudgements, the promise, the truth, the ordinances, the name of God &c. Now the reasons why the Prophet is so [Page 4] exquisite in framing of this Psalme, is to commend the excellencie of the matter contained in it, that so wee may be stirred vp to regard it with greater attention. For where the Lord is cu­rious in speaking, there should we be most diligent in hearing and learning. As also it was no small helpe to the memory: for being written in the He­brew tongue, it was to the Iewes in steed of an holy Alphabet, which they might learne as our children doe the A.B.C.

Now concerning this ninth part of the Psalme, wherein this verse that I haue read is contained, the Prophet ha­uing first thankfully acknowledged Gods mercie in dealing gratiously with him, Ve s. 65. he maketh his petition to be fur­ther taught & instructed in the know­ledge of Gods will. Vers. 66. Which petition he vrgeth and inforceth with diuerse rea­sons. First, because hee had beleeued Gods Commaundement in the end of that verse. A second reason is taken from his former vntowardnesse and vntractablenesse, that hee had beene [Page 5] like an vnruly beast, Vers. 67. that would not keep the way without beating. Where by the way, hee sheweth the benefite that the children of God doe receiue by the crosse. Namely, that it subdu­eth the vntamednesse of their nature, and maketh them liue in better order. After this he repeateth his former ac­knowledgement of Gods goodnesse, Vers. 68. and renueth his petition to be taught, backing it with another reason in the two next verses. And in this verse hee repeateth that which hee said before concerning affliction, though in other words. It is good for mee that I haue beene afflicted, that I may learne thy Statutes. Wherein wee are to consi­der, first, the person that was afflicted, and that is Dauid himselfe. It is good for me, that I haue beene afflicted. Se­condly, the fruite which hee found in his affliction, which is propounded first generally, It is good for mee, &c. And then by a particular effect, which was wrought in him thereby, That I may learne thy Statutes. And thus we see the coherence that these words [Page 6] haue with the former, together with the sum and resolution of them. Let vs now come to the seuerall instructi­ons contained in them.

It is good for me.) In the example of Dauid, we learne, that euen the God­ly themselues are subiect to many af­flictions. The dearest of Gods chil­dren may, and oftentimes doe suffer affliction with varietie, Psal. 34, 19 extremitie, and continuance. Many saith Dauid, or great, are the troubles of the righte­ous. Psal. 80, 5. Yea God doth many times feede his owne children with the bread of teares, and giueth them teares to drinke in great measure. And hee threatneth euen those, with whom he hath made a sure couenant, and from whom hee will neuer take his mercie and louing kindnesse, Psal. 89, 30, 31, 32.33. that if they forsake his lawe and walke not in his iudgements: If they breake his statutes and keepe not his commaundements, hee will visit their transgression with the rod, and their in­iquitie with strokes. And to this pur­pose is that saying of Solomon, that euen a iust man, Pro 24, 16 falleth seuen times, that [Page 7] is, is afflicted oft and many times. And the Apostle Iames exhorteth the faith­full, Iam. 1, 2, to count it exceeding ioy when they fall into tentations, or afflictions. And hereof the Prophet Dauid himselfe is a most pregnant example. Hee was a man that God had set vp on high, 2. Sam. 23, 1, the Annointed of the God of Iacob. 1. Sam. 13.14. Yea by the Lords owne testimony, he was a man after his owne heart: and yet he af­firmeth of himselfe, that daily hee had beene punished, Psal. 73, 14: and chastened euery mor­ning. Euery day that wēt ouer his head, brough with it some affliction or o­ther. He was persecuted by Saul, who pursued him from place to place, 1. Sam. 26:20 as one would hunt a partridge in the moun­taines. and 22, 9, and 23, 19, 20 He was falsely accused by Do­eg, that cursed Edomite, betrayed and discouered by the false hearted Zi­phims. He was discomforted and deri­ded by his wife that lay in his bosom. He had many heartbreakings with his children. Ziglag, 1. Sam. 30:1, 5. the towne which A­chish king of Gath had giuen him for his habitation, was sacked & burnt by the Amalekites, & his wiues y ^t were the [Page 8] comfort of his life, were taken priso­ners. Yea it may appeare to all that shall read his story in both the bookes of Samuel, that, as if hee had beene a man borne to misery, hee scarce had one good day in all his life.

Neit er was this the case of Dauid alone, but euen all the children of God mentioned in the Scripture, haue also beene partakers of the same con­dition. Rom. 9.13. Iacob that holy Patriarke, on whom God had set his loue before he was borne, was many waies afflicted in the greatest part of his life. He was hated of his brother, and for feare of his fury, forced to leaue his owne cun­try and his fathers house, and to liue as a seruant in a strange land for the space of twentie yeares. Gen. 31.41. He was vex­ed with the vnkindnesse of his churlish Vncle, who notwithstanding his faith­full seruice, changed his wages ten times. He was vpbraided and slaun­dered by his Cosins, the sonnes of La­ban. He was grieued with the peeuish behauiour of his wiues, and much dis­comforted by his children. Iob like­wise, [Page 9] though a godly man, one of whom the Lord himselfe testified, that he was an vpright and a iust man, Iob. 1.8. one that feared God and eschewed euill: Yet his life for a long time, was euen a Mappe of misery. It was no small af­fliction to loose such a deale of sub­stance all in a day, to haue his children so pittifully dismembred, to haue his wife and his friends that should haue asswaged his sorrow, Iob. 16.2. and 6.4. to play the mi­serable comforters, and to adde afflicti­on vnto his misery, and which was worst of all, to haue the terrours of God to fight against him. Solomon also, of whom the Lord said before euer hee were bone; He shall bee my Sonne, 1. Chr. 22:10 and I will bee his Father, and concerning whom he promised, that his mercie should neuer depart from him as he tooke it from Saul: 2. Sam. 7.15. though he enioyed great prosperitie for many yeares: yet when he turned his he art from the Lord God of Israell & keept not that which he had commaunded him, 1. King. 11 9.10. the Lord raised him vp aduersa ies one after another, which molested him with warres al the dayes [Page 10] of his life. 1. Kin. 11, 14 23.26 As first Hadad, then Re­zon, and after him Ieroboam, and when he was dead, ten tribes of the king­dome were rent away from his sonne. And Hezekiah a man so vpright in the sight of the Lord, 2. Kin. 18, 5, 5 as after him there was none like him among all the Kings of Iu­dah, neither were there any such before him; was notwithstanding exercised with grieuous and continuall afflicti­ons. Verse 13, 14, 15, 16 First of all, Sanecherib king of As­syria came vp against all the strong ci­ties of Iudah, and tooke them: and hee to make his peace, was constrained to giue him three hundreth talents of sil­uer, and thirtie talents of gold. For rai­sing of which summe, hee was forced to take all the siluer, that was found in the house of the Lord, and in the trea­sures of the kings house, yea he pulled off the plates of y ^e doore of the temple, and the pillars which himselfe had co­uered ouer, and gaue them to the ma­king vp of the tribute. And yet not­withstanding all this, 17. Sanecherib pre­sently after sent a great arny against Ie­rusalem to destroy it, and 19, 10, 11. and caused Rab­shakeh [Page 11] with a blacke mouth, to the breaking of Hezekiahs heart, to blas­pheme the name of the liuing God. And he was no sooner by Gods mer­cie deliuered out of this danger, and 20, 1, but straightway he was visited with a sore sicknesse (and as some thinke with the plague) which in all appearance was vnto death. So Lazarus, Luk 16.20, 21 22 at whose death the Angels of heauen were im­ployed to carry his soule into Abra­hams bosome, was in his lifetime poore, impotent, harbourlesse, distressed, and vnpittied. In a word, these famous wor­thies of the world, that the Apostle speaketh off, of whom the world was not worthy, were tryed, Heb. 11, 36.37.38. some by mockings and scourgings, some by bonds and im­prisonment. They were stoned, they were hewen asunder, they were tempted, they were slaine by the sword, they wandered vp and downe in sheepes skins & goates skins, being destitut, afflicted & tormen­ted. And as this is true in the generall, that Gods children are subiect to ma­ny & great afflictions: so it is true also in y ^e particuler, that there is not any se­uerall [Page 12] kinde of calamitie, but it may befall a godly man. There can be no greater griefe to godly parents, then to be troubled with wicked & grace­lesse children: and yet the Scripture hath many examples, of the holiest men that euer liued, that haue beene afflicted that way. Gen. 6.9 and 9.22.25. Noah was a iust and vpright man in his time, and wal­ked with God: yet had he a wretched Cham that scoffed at the infirmities of his father, and therefore was cursed, both himselfe, and his posteritie. A­braham that was the Father of all them that beleeue, Rom. 4.11. had a wicked Ishmael, the sonne of the bondwoman, Gen. 21.9. who, by mocks and taunts, Gal. 4.29. persecuted Isaack the sonne of the promise. Holy Isaak had a pro­fane Esau as the Apostle calleth him, Heb. 12.16. who of set purpose to displease his fa­ther tooke him wiues of other nations, Gen. 26.34.35. and 27.46 and 28.8 9. as bad as himselfe, who by their dis­obedience and rebellion, were a griefe of minde to his parents, and made his mother wearie of her life. Good Ia­cob was troubled with Simeon and Le­ui, brethren in euill, who in their wrath [Page 13] and selfe will, Gen. 34.30. and 49, 5, 6 committed such a bloo­die outrage vpon the Sichemites, as caused their father to bee abhorred a­mong the inhabitants of the Land. Eli the Priest, a good man, had sonnes that were wicked and knewe not the Lord, 1. Sam. 2.12.17, 22. who behaued themselues so vile­ly in their places, lying with the women that assembled at the doore of the Taber­nacle of the congregation, that men ab­horred the offering of the Lord. and 3.20. Faith­full Samuel, the Lords Prophet, as hee is called by the holy Ghost, had sonnes that walked not in his wayes, but turned aside after lucre, and 8.3. and tooke rewards and peruerted iudgement. And Dauid of whom wee haue heard such high cō ­mendation before, had as much heart­breake by his children, as euer poore father could haue. First Amnon most beastly rauished and defloured Tamar his owne sister. Afterward Absalom, 2 Sam. 13.14.24.28. to reuenge that villeny, inuited him to a feast at his Sheepesheering, and cau­sed his seruants treacherously to kill him. And in the end hee rebelled a­gainst his father, cap. 15.16.17, 18 driue him out of his [Page 14] kingdom, and had not God preuented him, would haue taken the Crowne from his head. It is no small miserie, to be exposed to open contempt and reproach in the world, to be despised and made the laughing stocke of base people. And yet this was Iobs case, and that in as high a degree as possibly could be. For so he complaineth, that euen they whose fathers hee refused to set with the dogs of his flocke, Iob. 31.1. mocked him and insulted ouer him. Yea the children of villaines, 8 9.10. and such as were more vile then the earth, made him their song and their talke. Yea they did not spare to spit in his face. Neither was this indignitie offered him by stran­gers onely, but he was dispised also in his owne family. and 19.15, They that dwelt in his house (as he saith) and his maides tooke him for a stranger. 16 He called his seruant but he would not answere, though he pra­ed him with his mouth. 17. Yea his breath was strange to his wife, though he prayed her for the childrens sake of his owne bo­dy. Hee that shall consider the great authoritie that Iob was in before the [Page 15] Lord humbled him, as hee saith, how men of all sorts esteemed and reueren­ced him, may easily thinke, what a griefe it was to his heart, to bee now made a laughing stocke to fooles. And Dauid, had his part likewise in the same crosse. Psal. 35 15, 16 For the abiects assembled themselues against him, in time of his aduersitie, they tare him and ceased not. The scoffers at bankets gnashed their teeth against him. Yea, and 69.11.12 he became a pro­uerbe and a byword vnto them, and the very drunkards made songs of him.

It is a grieuous thing to bee impri­soned, and 107, 10. to lye in darkenesse in the shadowe of death, fast bound in mi­sery and yron, as Dauid saith. And yet many of Gods dearest children haue bin tryed and afflicted therwith. Ioseph, a good man, and one that was alwayes carefull not to sinne a­gainst God, Gen. 39.19.20. by the false accusation of his Mistresse was put in prison, where hee lay diuerse yeeres, so as his feete was hurt in the stockes and the yron entred into his soule. Psal. 105:18, [Page 16] Ieremiah, Ier. 1.5 a man that was sanctified by the Lord before hee came out of the wombe, and ordeined to be a Prophet, was often brought into this affliction. First, and 20, 1, 2, Pashur the Priest smote him, and put him in the stockes that were in the gate of Beniamin. and 32, 2, After this, hee was shut vp in the court of the prison, that was in the King of Iudahs house. A­gaine, the princes smote him, and laide him in prison in the house of Iehonathan the scribe, and 37.15, 16, where hee remained in the dungeon a long time. and 38, 6, And last of all, they tooke him & cast him into the dun­geon that was in the court of the prison, and let him downe with cordes, where there was no water but mire: so that he stacke fast in the mire. So likewise Mi­chaiah a faithfull Prophet, by the com­maundement of Ahab, 1 Kin, 22, 27, was put into the prison house, where he was fed with the bread of affliction, and with water of affliction. And the Apostle Peter was caught vp by Herod, Act. 12, 4, 6, 7 and put in prison, and deliuered to foure quaternions of sol­diers to be kept, where hee was bound with two chaines, not his feete onely, [Page 17] but his hands also. And the Apostle Paul and Silas were deliuered to a cru­ell Iaylor, and 16.23.24 who cast them into the bot­tome, or dungeon of the prison, and made fast their feete in the stockes. And thus were many of Gods blessed Mar­tyrs vsed in the time of Popery. Who were not onely put in prison, but they were kept in the stockes both hands and feete, so long, as some of them dy­ed as they sate.

Shipwrake is a fearefull thing and a heauie affliction: yet the Apostle Paul suffered it thrise, as he saith himselfe. 2. Cor. 11.25. The Euangelist S. Luke recordeth one of them at large. Namely, that they were tosted with an exceeding tempest, in so much as they were enforced to ligh­ten the ship, Act. 27.18.19 20. by casting the goods into the sea, yea with their owne hands to cast out the tackling of the ship. Yea the tempest that lay vpon them was of that continuance, that neither sunne nor starres for many dayes appeared, and all hope that they should be saued was taken away. And in the end, 41.43.44. the forepart of the ship stacke fast in a narrow place of [Page 18] the sea, and could not be moued, and the hinder part was broken with the vio­lence of the waues. And the men that were in her, constrained so many as could swimme, to cast themselues into the sea, and so goe out to land, and the rest, some vpon bords, and some on pieces of the ship, to escape and saue themselues. He that had stood on the shore at that time, no doubt should haue seene a fearefull and lamentable spectacle: but hee that had beene a partie in it himselfe, would haue sound it an vpspeakeable danger.

Deut. 13, 6,It is a great heauinesse for a man to loose a louing friend, which was to him as his owne soule, as Moses saith. And yet this was Dauids case in the death of Ionathan, 1. Sam. 18, 1, 3. whose soule was knit to the soule of Dauid, and they loued one another as their owne soules, and they made a couenant together. And how hee tooke it to heart, may ap­peare by that dolefull lamentation, that he maketh for him when he heard the tydings of his death; Woe is me for thee my brother Ionathan: 2. Sam. 1, [...]6, very kinde [Page 19] hast thou beene to me: thy loue to me was wonderful, passing the loue of women.

The losse of children by any meanes whatsoeuer, is a great griefe to kinde and louing parents, who haue born them with great paine and trauell, and brought them vp with much care and cost. But to be depriued of them by vn­timely & violent & feareful death, is a griefe that cannot be expressed. None knoweth the greatnes of it, but they that haue felt it. And yet this hath be­fallen euen y ^e dearest of Gods children. Aaron, Psal. 106, 16. whom the Scripture calleth the Saint of the Lord, had his two sons Na­dab & Abihu fearfully destroyed both in a momēt with fire from heauen. Leuit. 10.2: Eli a good man, 1. Sam. 4 11: had likewise his two sons Hophni and Phinehas slaine in battell both on a day. Iob also, Iob. 1, 2, 19. whose godli­nesse we haue heard before, had all his children, seuen sonnes and three daugh­ters, pittifully slaine, & crusht in pieces with the fall of an house. But the grea­test griefe of all is, when a mans childe is taken away in some sin, so as, besides the death of the bodie, hee hath iust [Page 20] cause to feare the death of the soule. And yet this was good Dauids case, in the losse of his Absalom, which made him breake forth into such pas­sionate mourning as he did. 2. Sam. 18.33. O my son Absalom, my sonne, my sonne Absalom, would God I had dyed for thee, O Absa­lom my sonne, my sonne.

It is a great griefe for a man to bee depriued of the wife of his youth, Pro. 5, 18. which hath long lyen in his bosome, Deut. 13, 6 which for many yeares hath beene vnto him as the louing hinde and pleasant Roe, Prou. 5.19 in whose loue he hath so long delighted, and which was the pleasure and desire of his eyes. Ezech. 24, 16 And yet this befell those two holy Patriarkes Abraham and Ia­cob, Abraham was depriued of his dea­rest Sara, Gen. 23.2. and 35, 19 and Iacob of Rahel, whom he so much affected.

There cannot be a greater affliction to a poore woman, then to loose a kinde and louing husband, which was the vaile of her eyes in all places. Gen. 20.16 But with the losse of an husband, to be be­reft of all meanes of maintenance, and exposed to extreame pouertie, is such [Page 21] a crosse as can hardly bee imagined. And yet wee haue examples euen of this kinde also. Poore Naomi, Ruth 1.3. was de­priued of her husband in a strange cū ­try, where she had few friends, and small meanes, and her two sonnes, which had taken them wiues there in the land of Moab, died also, 5. so that she was left alone and destitute of suc­cour? And how much she was affec­ted with this calamitie, may appeare by her speeches, 20. when she returned a­gaine into her owne country. Call me not Naomi, saith she (that is beautifull) but call me Mara (that is bitter) for the Almightie hath giuen me much bitter­nesse. I went out full, 21: and the Lord hath brought me home againe emptie: why then call yee me Naomi, seeing the Lord hath humbled mee, and the Al­mightie hath brought mee into aduersi­tie. So likewise the Prophets wife that dyed in the land of Israel, 2. Kin. 4.1. besides the losse of her husband, was left in great debt, and hauing nothing to pay, the mercilesse creditour came to take her two sonnes to be his bondmen.

[Page 22]It is an vncomfortable thing to dy in child birth: Gen. 35.17.18 and yet it was the case of Rahel Iacobs wife, who dyed in the paines of her labour: Sai. m. 4, 19, 20. & of Elies daugh­ter in lawe, who hearing that the arke of God was taken, and her husband and father in law were dead, bowed her selfe and trauelled, and in her trauell dyed.

It is feareful to dye a violent death, and yet it is a thing that hath happe­ned euen vnto those that were deare vnto God. 1. Sam 4, 18 Eli (of whom wee haue heard before) when he heard mention of the losse of Gods Arke, being hea­uie and vnweildie with age, fell back­ward from his seat, and his necke was broken, and so he dyed. The Prophet of the Lord, that was sent to cry against the altar, 1. Kin. 13, 24 which Ieroboam had made at Bethel, because he kept not the com­maundement which the Lord com­maunded him, a lyon met him by the way and slew him, and his carkaise was cast in the way. 2. Kin. 23.29 And good Iosiah, who is so highly commended for his god­linesse, was notwithstanding slaine in the warres by Pharao Necho, king of [Page 23] Egypt. Nay a man may be so far left to himselfe, as he may cōmit such a sinne, wherby he may deserue to be cut off by the sword of the Magistrate, & yet still be the child of God. As the sins y ^t Da­uid cōmitted, by y ^e expresse law of God were to be punished with death, if there had bin any Magistrat aboue him that had had power to inflict it. By all these particular instāces, & many more that might be produced, it may appear, that there is not any kind of afflictiō or ca­lamity, but y ^e children of God may be subiect to it: according to that enume­ration which the Apostle maketh, Rom. 8.35. whē he saith, Who shal separate vs from the loue of Christ, shal tribulation, or anguish or persecution, or famine, or nakednesse, or perill or sword, &c. A man may bee subiect to all these miseries, & yet not be depriued of the loue of Christ.

But besides all these outward afflic­tions, the children of God may bee, and oftentimes are subiect to inward fear & horror of conscience, which as Solomon saith, Prou., 18.14. is y ^e most intolerable tor­mēt y ^t can be indured The spirit of a man [Page 24] wil sustain his infirmitie: but a wounded spirit who can bear? Iob was not only af­flicted in his body and outward estate, but also troubled and wounded in his cōscience, with the fearful apprehensi­on of Gods wrath. And therefore hee complaineth, Iob. 6.4. that the arrowes of the Almightie were in him, the venime or poyson whereof did drinke vp his spirit, and the terrours of God did fight, or set themselues in array against him. And Dauid cryeth out, Psal. 22, 1. My God, my God, why hast thou forsaken mee, and art so farre from my health, and from the words of my roaring? And in another place he saith, and 32.3.4 When I held my tongue, my bones consumed, when I roared all the day long. For thy hand was heauie v­pon me day and night, and my moysture is turned into the drought of summer. And in another place, he maketh such a lamentable complaint, as if hee had beene brought to the very pit of de­speration. and 38.2.3.4.5, 6.7.8. Thine arrowes, saith hee, sticke fast in me, and thy hand presseth me sore. There is nothing sound in my flesh, because of thine anger: neither is [Page 25] there any rest in my bones, by reason of my sinne. For mine iniquities are gone ouer mine head and as a mightie bur­den they are too heauie for mee. My wounds stincke, aad are corrupt because of my foolishnesse. I am bowed and croo­ged very sore: I goe mourning all the day. For my reines are full of burning, and there is nothing sound in my flesh. I am weakened, and sore broken: I roare for the very griefe of my heart, &c. And a­gaine, and 130.1. Out of the deepe places haue I called vnto thee, O Lord: as if hee had beene euen in the bottome of hell. In a word, Hezekiah that good King complaineth, that besides the sicknesse which God laid vpon his bodie, that brought him euen to deathes dore, the Lord had broken al his bones like a lyon, Isa. 38.13.14. and from day to night he made an end of him, and that he chattered like a crane or swallow, and mourned as a doue. By this we see, that euen the children of God doe many times wrastle with de­speration it selfe: and the Lord doth so long hide his face from them, as they seeme vtterly to be forsaken, and [Page 26] beginne to thinke, that his mercie is cleane gone for euer, as Dauid saith, and that hee will bee fauourable no more. And therefore, the Church of God is compared to a lillie among thornes, to giue vs to vnderstand, that though it be very louely & beautifull in the sight of God: yet it is subiect to many mise­ries, and accombred with many mo­lestations.

But here it may be some will obiect, if the case bee so that the children of God be subiect to so many & great af­flictions, then it seemeth, that either their sins are not fully forgiuen them, or else, that God is not iust in inflicting such punishments vpon them. To this I answer, Psal. 103.3 Col. 2, 13 1, Iohn. 1, 7 that first, for the sins of Gods children, they are all absolutely forgi­uen. The hlood of Christ, as the Apostle saith, Isa 1, 8, doth clense vs from al sin. So that though they be as scarlet, yet the Lord maketh them as white as snow, & thogh they be red like crimson, hee maketh them as woll. and, 44, 22. Yea the Lord putteth a­way our transgressions like a cloud, and our sinnes like a mist, Mich. 7.19 he subdueth our [Page 27] iniquities, and casteth them into the bot­tome of the Sea. So as they shall neuer rise vp in iudgement against vs to ac­cuse or condemne vs. Againe, the Lord is righteous in all his waies, Psal. 145.17, & holy in all his workes: and being Iudge of all the world, as Abraham said, he must needs do right. Gen. 18, 25 And forasmuch as our Sauiour Christ hath satisfied Gods iustice for our sins, 1. Pet. 2.24 & hath borne them in his bodie on the crosse: & feing the Lord hauing punished them once in Christ, Non his pu­nitur in idem. cannot iustly punish thē again in vs: therfore, it must needs follow, that the miseries wherunto y ^e children of God are sub­iect, are not punishments of their sins, but y ^e Lord hath other ends for which he afflicteth them. Now the ends are many, but for order sake, we will refer thē to three heads. Some of them are in respect of Gad, some in respect of vs, & some in respect of others. The end that God aimeth at in respect of himselfe, is twofold. First, therby to manifest & set forth his owne glory As our Sauiour said cōcerning the man that was borne blind, Iohn 9, 2, 3 that that affliction was laid vpon [Page 28] him, neither for his owne sinnes, nor for his fathers sinnes, but that the workes of God might be shewed on him. And indeed no small glory redoun­deth vnto God by the afflictions of his children. As the power of God is more magnified and declared in aduer­sitie, then euer it could be in prospe­ritie. For that which the Lord said to the Apostle Paul concerning outward afflictions, 2. Cor. 12.9 My power is made perfite through weakenesse. For when we are in prosperitie, & see no euill, we seeme not to stand need of Gods helpe. But when God deliuereth vs out of troble, then is his power manifested, and then haue we occasion offered to glorifiie him. Psal. 50.15 As it is said in the Psalme. Call vpon me in the day of trouble and I will deliuer thee, and thou shalt glorifie mee. Yea though the Lord for causes best knowne to himselfe, doe not deliuer his children out of their miseries and tribulations: yet this is no small mat­ter of glory vnto him, 2. Cor. 1, 4. 1. Pet. 1.8 that in the mid­dest of them all he ministreth comfort vnto them, and maketh them cheerful, [Page 29] and causeth them to reioyce with ioy vnspeakeable, and glorious.

Secondly to declare his anger and indignation against sinne, that when the wicked shall see that Gods dearest children, if they take libertie to sinne, doe not escape the rod, they may know what themselues are to looke for at his hands, according to that speech of the Apostle Peter, If Iudgement first begin at the house of God, 1. Pet. 4, 17. what shall bee the end of them that obey not the Gospell of God?

The ends that God aimeth at in re­spect of vs, are diuerse. First to cor­rect and chasten vs for our faults. As the Apostle saith, When we are iudged, we are chastened of the Lord. 1. Cor. 11.32. As a fa­ther that hath care of his childe, if he see him take euill courses, will correct him to bring him to amendment: so our most mercifull father will not suf­fer his children to continue in sinne, Heb. 12, 6. but vseth corrections to reclame them. Secondly, to try and exercise the gra­ces that are in them, and to make them more conspicuous. Not as though the [Page 30] Lord were ignorant of them. For he that made them, must needes know what is in them. And therefore, it is said of our Sauiour Christ, Ioh. 2, 24, 25, that how­soeuer many professed to beleeue in him; yet he did not commit himselfe vn­to them, because hs knew them all, and had no neede that any man should testi­fie of man, for he knew what was in man. But he doth it, that men may knowe themselues, and that it may appeare vnto others, what excellent things God hath wrought in them. Thus said Iob of his afflictons, he knew they were no punishments of his sinnes, as his friends would haue perswaded him, but tryals of his faith and patience. He knoweth my way, Iob. 23, 10, saith he, and try­eth me, and I shall come forth like the gold. 1. Pet 1, 6, 7 And the Apostle Peter saith, that the children of God are in heauinesse through manifold tentations, that the tryall of their faith, being much more precious then gold that perisheth, might be found to their praise and honour and glory at the appearing of Iesus Christ. God will not suffer the graces of his [Page 31] children to lye idle and to rust in them, but by afflictions will exercise them and bring them to light. As Saint Augustine saith well. Non est paena crimi­nis, sed vittu­tis examen. De Civ. Dei lib. 4. cap. 3. Affliction is not a punishment of sinne, but a tryall of our vertue. And first, the faith of Gods children is hereby tryed and ma­nifested. When a man is in no danger nor misery it is an easie matter for him to beleeue, but when he groaneth vn­der the burden of affliction, and see­meth euen to be quite forsaken of the Lord, then by the power of his faith to cry with Dauid, My God, my God, and with Iob, though he slay me, yet will I trust in him, Psal. 22, 1. Iob. 13.15. is a matter of great diffi­cultie. Againe, their Christian courage appeareth. Dulce bel­lum i [...] expe [...] ­tis. We thinke we are strong e­nough, till we be put to the trial. (a) As many vaine cowards in the middest of their cups, Marcet sine aduersario virtus, Guber­natorem in tempestate, in acie militem intelligas. De diuina proui­dentia. wil make great boast of their valor, but when they come into y ^e field, they dare not looke the enemy in the face. Seneca, an heathen man, that neuer knew what y ^t valor of a true Christian meant, could yet say of moral fortitude (a) y ^t it withereth & becometh feeble if [Page 32] it haue not an aduersarie to encounter withall. The skill of a Pilot is best dis­cerned in the greatest tempest, and the courage of a Soldier in the hottest skirmish. So the fortitude of a Chri­stian Soldier apeareth most in the grea­test and heauiest affliction. How can it bee knowne what courage a man hath to endure sicknesse and pouertie, &c. if he alwaies haue his health, and abound in riches. Moreouer their pa­tience is by this means made knowne. Patience is a virtue which is alwayes necessarie for vs, but if it be not exer­cised we shall haue little vse of it. As when a sword is rusted in the sheath, a man may be wounded by his aduersa­ry before he can draw it forth: so when patience is not tryed, the Deuill may wound a man to death, before hee be able to defend himselfe with it. Last of all, by this meanes their loue to God is most of all declared. It is not any thing worth for a man to loue God, when all things prosper with him, & succeed according to his owne desire. Now if a man should not loue [Page 33] God then, euen in the iudgement of the deuill, it were pittie of his life. For he could say when the Lord commen­ded Iob. Doth Iob feare God for nought? Iob, 1.9.10. hast thou not made an hedge about him, and about his house, and about all that he hath on euery side? thou hast blessed the worke of his hands,, and his substance is increased in the land. Nay he that shall onely loue God in this respect, may seeme to loue him for what will you giue me rather then for his owne sake. But he that cleaueth vnto God in the time of affliction, when all things goe crosse with him, that is a token of true loue indeed. Thus we see how the graces of Gods children are manifested in affliction, more then they could be in prosperity. As brickes if they be not throughly hardned in the fire, will by and by be dissolued; if they come into the water. So vnles the graces of Gods children be continually exercised, the least affliction that is will ouercome them. Spices neuer giue a sweeter smell, then when they are beaten to powder: so the graces of God [Page 34] in his children are neuer so fragrant & odoriferous, as whē they are as it were pounded by affliction, according to that speech of the Apostle, Rom: 5.3, 4. Tribulation bringeth forth patience, and patience ex­perience, and experience hope, &c. Wher­vnto agreeth that saying of S. August. Non fran­git in bonis perferendi to­lerandique virtutem, nec eradicat ex a­nimo pieta­tem, sed exer­citatam facit foecundio­rem. De Civ. Dei lib. 1. ca. 13. Afflictiō danteth not the patience & fortitude of them that be good, ney­ther rooteth godlinesse out of their minds, but by exercising of it, maketh it more fruitfull. And that of Bernard, Ignis afflic­tionis exami­nat, non ex [...] ­rit, in Psal. 91. Serm 5. The fire of affliction trieth the graces of the godly, but it doth not consume them.

Thirdly, the Lord afflicteth his chil­dren to preuent sin to come. There is in the best of vs such a masse of corrup­tion, as that vpon euery occasion wee are apt and proane to fall into sinne: and therefore, for preuenting thereof, it is necessary that the Lord should af­flict vs. As a skilfull Physition many times prescribeth medicins to preserue from sickenes: so doth the Lord vse affliction to preserue his children from sinne. Matth. 9.12 They that be whole (as our Sa­uiour [Page 35] Christ saith) neede not a Physiti­on. So, if wee were sound indeede, and had no corruption in vs, we should not neede to bee dealt withall in this manner. But being corrupted and di­stempered as wee are, wee stand neede to bee purged and let bloud by affli­ction.

Foutthly, by afflictions the Lord doth giue vs some comfortable testi­monie of the resurrection to a better life. For seeing the godly are for the most, in this life so euill intreated, they may assure themselues, that in the life to come, there shall be a blessed change and alteration, Apoc. 21.4. wherein God shall wipe away all teares from their eyes, and there shalbe no more death, nor sorrow, neither shall there be any more paine. But, Lu. 22.28, 29 30. they that haue continued with Christ Iesus in his tentations, shall haue a kingdome appointed vnto them by him, that they may eat & drink at his table in his king­dome, &c. This is that which Abraham told the rich gluttō being in hel in tor­ments, Son, saith he, Luke 16.25 remember that thou in thy life time receiuedst thy pleasures, [Page 36] and likewise Lazarus pains: now therfore is he comforted, & thou art tormented.

Fiftly, by afflictions wee are made conformable vnto Christ. For he was not exempt from the Crosse, as one saith wel. Deus filium vnum habuit sine peccato, nullum sine flagello. Hebr. 5.9 Ma th. 3.17 Cal Institut. lib. 3. cap. 8. sect. 1. God had one sonne with­out sinne, but none without affliction. Though he were the author of eternall saluation to al that obey him: yet he was consecrate by afflictions. Yea albeit he were the beloued Sonne of God, in whom he is well pleased: yet we see his Father was so far from cockering and pampe­ring of him, that we may truely say he was not onely exercised with afflicti­ons, whiles he was vpon the earth: but his whole life was nothing else but a continuall crosse. Iohn 15.20 Why then should we looke to be exempted from that con­dition which Christ our head was to vndergoe? especially seeing hee did vndergoe it for our sakes, that in him­selfe hee might giue vs an example of patience. And therefore the Apostle teacheth vs, that all the children of God are predestinated to this end, Rom. 8.29 that they might be made like to the Image of [Page 37] him. In a word, by afflictions the Lord doth seale vnto vs the assurance of our adoption. For as the Apostle saith, Whom the Lord loueth hee chasteneth, He. 11:6, 7, 8. and he scourgeth euery sonne that he re­ceiueth. If yee endure chastening, God offereth himselfe vnto you as sonnes: for what sonne is it whom the Father cha­steneth not? If therefore yee be without correction, whereof all are partakers, then are yee bastards and not sonnes. Where wee are taught, that wee can gather no greater testimony, that wee are the sonnes of God, than from the louing corrections which hee layeth vpon vs.

Last of all, there is a good end of our afflictions in respect of others. If wee be constant and couragious vnder the crosse, our example is a notable en­couragement vnto others to treade in our steppes. If wee bee fearefull and faint-hearted, others may learne what frailty there is in man, Rom. 12.15 Hecr. 13.3 and may there­by be moued to pitty vs, as if it were their owne case, as also to comfort vs, and to pray for vs: and to watch more [Page 38] carefully & diligētly ouer themselues. To conclude, the way to euerlasting glory, is by this meanes as it were chal­ked out. For hereby all men may see, that Whosoeuer will liue godly in Christ Iesus, 2. Tim. 3.12. must suffer persecution: and that Through many tribulations we must en­ter into the kingdome of Heauen. Act.s 14.22. And thus wee see the poynt is sufficiently cleared, that afflictions to Gods chil­dren are no punishments of their sins, but that the Lord sendeth them for many other good ends and purposes.

Vse 1 The vse of this Doctrine is very profitable. First, it serueth to teach euery one of vs, to iudge wisely, as Dauid saith, of the poore, and those that are afflicted. Psal. 41 1. There is a corrup­tion in our nature, which maketh vs rashly conclude, when wee see a man afflicted with some heauie crosse, that surely it is GODS iudgement vpon him for his sinne. So dealt the Barbarians with the Apostle Paul, when they sawe a Viper leape vpon him, and hang vpon his hand, they saide presently amongst themselues: [Page 39] This man surely is a murtherer, Acts 28.3, 4, whom though hee haue escaped the Sea, yet vengeance hath not suffred to liue. Yea this corruption will euen creep into the best of vs all, if we do not endea­uour to keepe it out. As wee see in Iobs friends, who though they were otherwise men of great knowledge, and (no doubt) godly: yet when they saw the strange afflictions that GOD had brought vpon him, they by and by, with one consent, passe their censure vpon him, That he was an hypocrite, and that GOD had now found him out. Iob 8, 4, As Bildad tel­leth him plainely, that his sonnes had sinned against GOD, and therefore that hee had iustly sent them To the place of their iniquitie. Iob 11.6. And Zophar bids him know, that God had forgot­ten him for his iniquitie. Yea Eliphaz commeth to particulars with him. Is not (saith he) thy wickednes great, and 22.5, 6, 7, 9. and thine iniquities innumerable? For thou hast taken the pledge from thy brother for nought, and spoiled the cloathes of the naked. To such as were weary, thou [Page 40] hast not giuen water to drinke, and hast withdrawne bread from the hungrie. Thou hast cast out widowes empty, and the armes of the fatherlesse were broken. And where we see, he is not afraid to charge Iob with oppression and vn­mercifulnes, as if these had beene the causes of his calamitie. And the Dis­ciples of our Sauiour Christ, when they saw a man that was borne blinde, they straitway imagined, that it was either for his owne or his parents sins. But we must know, Iohn 9.1.2 that euery crosse is not a pursuing of a man for sinne, as our Sauiour teacheth in the Gospel, when he said to them that shewed him of the Galileans, whose bloud Pilate had mingled with their owne sacrifi­ces: Lu. 13.1, 2, 3, 4, 5. Suppose yee, that these Galileans were greater sinners then all other Gali­leans, because they haue suffered such things. I tell you nay &c. Or thinke ye, that those eighteene, vpon whom the To­wer in Siloam fell and slew them, were sinners aboue all that dwel in Ierusalem? I tell you nay, &c. And therefore, if a­ny of vs haue beene foolish this way, [Page 41] and haue thought wickedly and vn­charitably of our brethren, when wee haue seene them visited by the hand of God, let vs learne henceforth, as Salo­mon saith, to lay our hand vpon our mouthes, Pro 30.32. lest we condemne the generation of Gods children, Psal. 73.15. Saint Augustine hath a most excellent saying to this purpose: Al­though saith hee, the godly and the wicked be alike afflicted, yet they are distinct the one from the other, there Manet dis­similitudo passorum in similitudine passionum. remaineth an vnlikenesse of the suf­ferers, in the likenesse of their suffe­rings. For, as vnder one and the same fire, golde shineth and glistereth, and chaffe smoaketh: and vnder one and the same flaile, the strawe is broken is pieces, and the corne is purged: ney­ther are the lees therefore mingled with the oyle, because they are strai­ned out in one and the same presse: So one and the same violence rushing vp­on the godly and the wicked, tryeth, Tantum in­terest, non qualia, sed qualis quis­que patia ur. De Ciu. Dei lib. 1. cap. 8 purifieth and melteth the one, but it damneth, destroyeth, and vtterly vn­doeth the other. h So great a matter it [Page 42] is, not what things one suffereth, but how he is qualified that suffereth. For one and the same motion causeth the dung to stincke horribly, and the oint­ment to smell most sweetely: So that afflictions are like the red Sea, where­in the Aegyptians were drowned, and the Israelites saued.

Vse 2 Secondly, it serueth to comfort all Gods children in the middest of the greatest afflictions that can befall them. It is the infirmitie and weaknes of our nature to thinke, that afflicti­on is a token of Gods anger, and that if any extraordinary crosse doe befall vs, we presently feare that God hath forsaken vs. But as we heard already, though God afflict vs with many and heauie crosses, yet we are neuer the lesse deare vnto him, neyther doth hee loue vs any whit the lesse. An Heathen man, that neuer had expe­rience of the loue of God to his chil­dren, had yet a glimmering of the trueth of this point. Seneca Dc diuin. Prouid. Dost thou not see, saith he, that fathers loue their chil­dren farre otherwise then mothers doe? [Page 43] They would haue their children stirred vp betimes to vndergoe labor & toile, & cause them to sweat, yea somtimes to weepe. But mothers desire to cherish them in their bosoms, & to keep them in couert & shelter: they would neuer haue them weepe, they would neuer haue them sad, they would neuer haue them take paines. In like maner (saith he) God hath a fatherly affection to­wards good men, and loueth them not effeminately, but manfully, and exer­ciseth them with labors, with sorrows, with losses, that so they may gather true strength and hardnesse: So that the greater that our afflictions are, the better may wee be perswaded of the loue of God: yea the more comfort we may take in them. For God hauing promised, 1, Cor. 10, 13 that Hee will not suffer vs to be tempted aboue that wee are able: we may assure our selues that God seeth wee haue strength to beare them, or else he would not put vs to encounter with thē. When a Captain hath a piece of seruice weighty and full of danger, hee will not send a coward or a white-liuered [Page 44] fellow about it, but hee ma­keth choice of those that are stoutest, and of whose valour and courage hee hath had most experience, and to them he committeth the charge of that bu­sines. So dealeth the Lord with vs. In his great wisedome and mercie hee proportioneth his afflictions, accor­ding to that measure of strength, which hee seeth in vs. When a Physition hath to deale with a Patient that is of a strong constitution, hee ministreth to him strong purgations: But if hee be weake and feeble, hee prescribeth for him milder potions. In like manner our heauenly Physition maketh the cup of our affl ctions more bitter or more milde, as hee knoweth hee hath giuen vs ability to beare the same. And so long as hee strengtheneth vs by his glorious power, wee neede not care what crosses wee meete withall: for wee may be sure they shall not hurt vs. For, as so many riuers which daily do runne into the Sea, Sen. de diui­na Prouid. and such aboun­dance of raine that falleth continually into it from the Cloudes, and such a [Page 45] multitude of fountaines that spring from the middle of the earth, doe not change, no nor any whit abate or di­minish the salt sauour thereof: so the violence and force of afflictions doth not alter the minde of a violent man, but he abideth in his estate, and what­soeuer befalleth, hee bringeth it into his owne colour. And on the contra­rie side, there is no greater cause of discomfort, then when wee are alto­gether free from aiflictions. And ther­fore one calleth a secure life, which is not subiect to crosses, the dead Sea, af­firming, that when a man hath no­thing to stirre him vp, and pricke him forward, nothing to trie the constan­cie and firmenesse of his minde, Non est tran­quilitas, mali­cia est. Sene­ca epist. 68. but lieth bur [...]ed in idlenesse, it is not tran­quility but a dead calme.

Againe, this is no small argument of comfort, that God beholdeth vs in all our troubles and afflictions, as it is said of the people of Israel, Exod. 2.25 when they groand vnder the bondage of Pharao, that God looked on them, and had respect vnto them. Though they might thinke, [Page 46] in regard of y ^e miserable slauery which they indured, that God had quite for­gotten them, and his promise made to them and their fathers: yet it was o­therwise, his eye did still behold them. Neithet doth the Lord looke vpon vs, as an idle beholder, or as one that taketh pleasure to see our misery, but with compassion and a tender regard. As hee saith in the former case, Exod, 3.7. I haue surely seene the trouble of my people which are in Aegypt, and haue heard their cry, because of their taske-mai­sters, 8. and I know their sorrowes. Ther­fore I am come downe to deliuer them, &c. 9. And loe, the crie of the children of Israel is come vnto me, and I haue also seene the oppression, wherewith the Ae­gyptians oppresse them. Where we see, that the Lord taketh to heart the affli­ctions of his children, Iudg. 10 19 zach. 2.8 And his verie soule is grieued for their miserie, and it goeth as neare him, Psalme 56.8 as if a man should touch the apple of his eye. He regardeth their sighs and groans, Malac. 3.16 and their teares hee putteth in his bottell: hee registreth their words and complaints, Exod. 2 23 There is a [Page 47] Booke of remembrance written for them that feare him, and all their cries come vp to him. It is true, that the Lord som­times seemeth to forget & neglect his children in the time of trouble. As our Sauior Christ being in the ship with his Disciples, was asleepe, till the ship was couered with waues, and they were all like to perish. Iohn 11 6 When he heard that La­zarus his friend whom hee loued, was sicke, he did not presently goe to visite him, & to cōfort his sisters, but abode stil two dayes in y ^e place where he was, so as Lazarus was dead & buried be­fore he came there. But when hee hath sufficiently tryed & humbled them, he returneth & speedily comforteth thē, and so disposeth of their afflictions, as hee alwayes enableth them to get the victory. For, Orig. de prin. lib, 3. cap. 2. as they that had the o­uersight of the wrastlings and com­bates among the Heathen, did not suf­fer the combatants to begin the con­flict hand ouer head, nor arme them confusedly, all alike: but making di­ligent examination, as they saw mens bodies and ages, they were carefull [Page 48] to match like with like, and to furnish them with weapons fitte for them: In like sort, the prouidence of God dis­poseth and ordereth after a most equal maner, all those that descend into the conflicts of this life, so as one encoun­treth with the flesh, another with po­uerty, another with sickenes, another with infamy, another with persecuti­on: and putteth vpon euery one of thē diuers kinds of armor, and furnisheth them with greater or lesser strength, as may inable them to ouercome the eni­my that is appointed for thē. For God is not like the master of the games be­fore spoken of, who when hee hath ar­med the parties, departeth out of the wrastling place to behold the combat with the rest. But the Lord standeth by them still, and aideth and assisteth them at euery turne, and continually succoureth them that are weaker with greater strength.

And heerein the Lord dealeth with his children, as Ioseph dealt with his brethren when they came into Egipt to buy corne. For as Ioseph himselfe was [Page 49] many wayes tried of the Lord, before he was made Ruler of the Land: so he likewise many wayes tryed and exer­cised his brethren before hee would make himselfe knowne vnto them, or acknowledge them to be his brethren. First, he tryed them, Genes. 42.7. et cetera ad 24. whether they had truly repented, and were touched with remorse for the iniury they had done to him, in that so cruelly and vnna­turally they solde him into Aegypt: Secondly, hee tryed them, whether they had attempted any such thing a­gainst Beniamin his brother German, Ibid. ver. 20 in that hee enioyned them to bring him with them the next time, that hee might see him: Thirdly, Gen 43.34 when they had brought him, hee shewed extra­ordinary kindenesse to him aboue the rest, giuing him fiue times so great a portion as hee did any of them, and all to trie whether they did enuy him or no: Fourthly, he tryed them whe­ther they loued their brother Benia­min so well, that when hee alone was detained, Gen. 44.1. et cetera ad 14 and 33. they would all for his sake come backe againe from their iourny. [Page 50] Last of all, he tried them whether they loued their fathet so intirely, as y ^t they would not return home without Ben­iamin, Ibid. verse 17, et cet. which they knew would be in­tollerable griefe vnto their father. All this while no doubt his brethren were in great perplexity & much troubled; and still Ioseph made as though he had not regarded them. But his bowels did earne within him towards them, and his heart was asmuch grieued as theirs, insomuch as twice he was constrained to turne from them and weep. Gen. 42.24 and 43 30 and 45.1, 2, 3 And at the last he could refrain no longer, but he cried out, I am Ioseph your brother. So likewise Christ Iesus our blessed Sa­uiour, Matth 28.10 Heb. 2.11 who is not ashamed to call vs his Brethren, doth suffer vs to be exerci­sed with many & grieuous afflictions, and seemeth sometimes as though he cared not for vs: but yet in the meane while, Hos. 11 8 his repentings are rolled together, and at the last, when he hath sufficient­ly tryed vs, hee will manifest himselfe vnto vs to our vnspeakeable comfort. According as himselfe saith, Hee that loueth mee shall be loued of my Father, Iohn 14.21 [Page 51] and I will loue him, and will shew mine owne selfe to him: That is as one well noteth, I will loue him by trying his loue and patience, and when I haue tryed him, I will manifest my selfe vnto him. And though peraduenture this manifestation shall not bee by a­nie outwatd deliuerance in this life: yet at the day of Iudgement hee will acknowledge them openly in the sight of men and Angells. Then hee shall not be able to containe himselfe anie longer, but shall say vnto vs with a loude voyce, so as all the world shall heare. I am Iesus your Brother, Come yee blessed of my Father, inherite the Kingdome prepared for you from the foundations of the world. Matt. 25.34. For, as the Aegyptians and all the house of Pharaoh heard the voyce of Ioseph, when hee reuealed himselfe vn­to his Brethren, Genes. 45.2. So in the day of Iudgement, when Christ shall manifest himselfe to his brethren, hea­uen and earth, and all the Angells in heauen shall heare his voyce: yea all the damned, & the whole house of hell [Page 52] shall heare it, and shall gnash their teeth for anger: and gnaw their tongs for griefe of heart to see those whom they sometimes had in derision, and in a parable of reproach, whose life they thought to be madnes, and their end without honour, Wisd. 5.3, 4, 5 to be now coun­ted among the children of God, and to haue their portion amongst the Saints.

Finally, this is another argument of vnspeakeable comfort to the chil­dren of God, that the greater their af­flictions are, the greater shal their glo­rie be. 1 Pet. 4.14. As the Apostle Peter saith, If ye be rayled vpon for the name of Christ (and it is true likewise of all other affli­ctions) blessed are yee, for the Spirite of glorie, and of God resteth vpon you. And heereof we haue a worthy example in Ioseph before named. For, after the manifold and great calamities which he indured so many yeares, he was ex­alted by Pharaoh, and as himselfe con­fesseth, Gene. 45.8 was made Lord of all his house, and Ruler through all the land of Ae­gypt. And it is worthy to be noted, [Page 53] that for some thirteene yeares where­in he was afflicted, he was exalted, and ruled in Aegypt for the space of foure­score yeares, as may easily be gathe­red out of the Story. Gen. 37.2 and 41.46 For hee was sea­uenteene yeares olde, when his bre­thren solde him away: and 50.22. hee was thirtie yeares olde when hee was aduaunced by Pharaoh: and he liued Gouernour of the land of Aegypt, till hee were an hundred and ten yeares olde. Besides, such was the goodnesse of God vnto him, that for the seueral miseries which hee suffered, hee receiued a seuerall re­ward. For the hatred of his brethren hee obtained the fauour of the King and his Nobles. Gen. 37.19 For the contempt and scorne which his brethren heaped vp­on him, calling him Dreamer, &c. and 42.6 he was worshipped of them, with their faces downe to the ground. For the particoloured coate which they stript him of, Gen. 37.23 when they cast him into the pit, he was arayed by Pharaoh with a princely roabe of fine linnen. and 41.42 In stead of the fetters wherewith he was bound in prison, Pharaoh put his own ring on [Page 54] his hand, and a chaine of golde about his necke. In steade of the prison and dungeon where he lay, he was set vp­on the Kings best Chariot saue one, and carried in great pomp throughout the cittie. Whereas before he was con­temned of all men, as a stranger, as a seruant and a prisoner, hee is now ho­nored of all men, by bowing the knee at the Kings commaundement. In a word, in steade of his fathers house, from which he was exiled and bani­shed, he had dominion in all the land of Aegypt. So true is that saying euen of an heathen man, quanto plus tormenti, t [...]n­ [...]o plus erit gloriae. Sene [...]a de diuin. Prouid. The greater tor­ment a man indureth, the greater shall be his glory afterwards. But howsoe­uer the Lord doth not alwayes deale thus with his children in this life: yet in the life to come, without all que­stion, they shall finde the truth of that comfortable promise, deliuered by the Apostle, 2 Cor. 4.17 Our light affliction which is but for a moment, causeth vnto vs a far more excellent and eternall weight of glorie.

Vse 3 Thirdly, this Doctrine serueth to admonish vs, that seeing affliction is [Page 55] the lot and portion of Gods children in this life, that therefore wee should prepare for it before it come. The Lord will not haue his children come to Heauen in a pleasant way, that is strewed with rushes, as it were, but through many tribulations wee must en­ter into his kingdome. Act. 514.22 As Bernard saith well, Non est i­doneus ad proemium, qui nondum paratus est ad patibulum. De coena Dom. Ser. 6 He is not meet for the crowne that is not yet prepared for the crosse. And therefore it is good for vs to arme our selues before hand, that when they come they may not hitte vs on the bare. Wee must bee carefull to store vp grace and comfort against a rainie day, that whatsoeuer shall befall vs, wee may bee prouided to beare it. In our best estate, wee must put our selues in a readinesse to suffer aduer­sitie, whensoeuer GOD shall send it. In our greatest abundance, it is good for vs to thinke of want: in our pro­speritie, it is good to looke for cala­mitie: and in our perfectest health to remember that sickenesse may come. There is nothing that maketh all af­fliction more bitter and grieuous vnto [Page 56] vs, then because it taketh vs many times on the blind side, before we see it, or dreame of it. Whereas miserie that is fore-seene and premeditated, doth little hurt vs. Affliction is like the Basiliske, of which it is written, that if it see a man before hee see it, it killeth him; but if hee see it first, it hath no power to hurt him. So affliction is most terrible to those whom it findeth vnprepared. Seneca, though an Hea­then man, hath spoken well to this purpose: Si non quic­quid fieri po­test, pro futu­ro habes, das in te vires re­bus aduersis, quas infregi quisquis prior videt de tran­qu [...]l cap. 11 If (saith hee) thou doest not make account, that whatsoeuer can befall, may come vnto thee, thou giuest aduersitie power and strength against thee, which, whosoeuer seeth first, hath weakened and abated. And in an other place: Sapiens as­suescit futuris malis, et quae alii diu pati­endo leu [...]a sa­ciunt, hic leuia facit diu cogi­tando Epi. 77 A wise man ac­custometh himselfe to future euills, and those things which other men make easie by long suffering, hee ma­keth easie by foreseeing.

Fourthly, it teacheth vs to be patient in all the afflictions that God layeth vpon vs, because they are his louing corrections, in regard of our daily falls [Page 57] and infirmities. We may not say with Iob, Iob 6.2, 3 Oh that my griefe were well weigh­ed, and my miseries were layd together in the ballance: and 34.6 For it would now bee heauier then the sand of the Sea. And my wound is grieuous without my sinne: But rather acknowledge, that we haue deserued farre greater punishment, as Dauid saith, Psalme 130.3 If thou Lord straitly mar­kest our iniquities, O Lord, who shall stand? If God should deale with the best of vs according to our deserts, we were neuer able to abide it. And ther­fore as Bernard saith well, Sustinete virgam corri­pientem, ne sentiatis mal­leum conte­rentem. In ps. 91. serm. 9 It is good for vs to beare the rodde of cor­rection, lest we feele the hammer of confusion. The more wee struggle and striue vnder the hand of God, the lesse we preuaile, and the more we prouoke him to displeasure, & cause him to vse harder courses against vs. As a father, hauing an vnruly sonne, that will not take correction, binds him to a forme. But the sooner wee yeelde and submit our selues to his will, and kisse his rod, the sooner we shall be deliuered.

Last of all, it serueth to reprooue the Vse 5 [Page 58] profane wretches of the world, who insult ouer the children of God in their miseries: and doe not sticke blasphe­mously to say, Mal. 3, 14, 15 What profite haue these holy fellowes by keeping Gods comman­dements, or by walking humbly before the Lord of Hostes? Wee neuer regar­ded Gods seruice, but haue wrought wickednesse, Ierem. 12.1 and tempted GOD all our liues, and yet we are set vp and deliue­red. Wee haue rebelliously transgressed, euen from our cradles, and yet our wayes doe prosper, and we haue wealth at will. But let all such vngodly per­sons know, first, that it is a grieuous sinne, to adde affliction to those that are in miserie. For howsoeuer God do many times seuerely correct those that transgresse his Lawe, though they be neuer so deare vnto him, yet hee will not allow the wicked to insult ouer them, no more then a father that whip­peth his sonne for his faults, will suffer his seruants spitefully to taunt and re­proach him. Againe, the children of God, though they walke neuer so vp­rightly before the Lord, yet their re­ward [Page 59] is not in this life. 1 Iohn 3.2 2 Tim. 4.8 It doth not yet appeare what they shall be. But there is a crowne of righteousnes laide vp for them against the day of Iudgement: & when Christ which is their life shall appeare, Coloss. 3.4 then shall they also appeare with him in glory. And for themselues, though their prosperitie bee neuer so great for the present, yet it is inconstant, & shall not indure. Psalme 73.18 The Lord setts them in slipperie places, & casteth them down into desola­tion, & sodainly are they destroyed, peri­shed and horribly consumed. For euen in the midst of their wealth, they are but fatted & prepared for the day of slaugh­ter. Ierem. 12.3 And thus much shall suffise for the first point, which I haue the lōger insi­sted on, because it is so necessary for vs.

It is good that I was afflicted.) This must be vnderstood of crosses that are sanctified, when GOD giueth grace to make an holie vse of them. It is true, affliction in it owne nature, is e­uill, and a [...]ag of Gods vengeance, & a punishment for sin. But, as the bitter waters, Exod. 15.25 which the Israelites complay­ned of in the wildernesse, were made [Page 60] sweet by a tree, which Moses by Gods direction cast into them: so the Crosse of Christ hath seasoned and sweetened all afflictions to the children of God, which haue grace to profite by them: so that now the nature of them is chan­ged and altered, that they are no more a punishment of sinne, but a medicine for the sinner. According to that ex­cellent speech of Dauid, Non poe­na, sed reme­dium delin­quentium. Psal. 94.12. Blessed is the man whom thou chastenest, O Lord, and teachest him in thy Law. If the Lord do ioyne his teaching to his correcti­on, to cause a man wisely to make vse thereof, it is a most happy and blessed condition. Wherevnto agreeth that saying of the Apostle, Heb. 12.11: No chastising for the present seemeth to bee ioyous, but grieuous: but afterwardes it bringeth with it the quiet fruit of righteousnesse, vnto them which are thereby exercised. If a man be truely exercised with af­fliction, hee shall finde great fruit and benefite by it. So then heere wee are taught, that afflictiō is very profitable and good for the children of God. That God, who by his mighty power [Page 61] commaunded the light to shine out of darkenesse, 2 Cor. 4.6 hath so ordered the mat­ter in his heauenly wisedome, that e­uen those things, which to mans na­ture, and to flesh and bloud, are most irkesome and wearisome, should bee to his children most beneficiall and wholesome. For (as the Apostle saith) All things worke together for the best vnto them that loue God. Rom. 8.28 In that hee saith, all things, hee excepteth no­thing. Not onely prosperity but ad­uersity also, not onely good successe, but losses and casualties: not health onely but sickenes: not life but death also, make for the good of those that be godly. And indeed, affliction doth not only minister comfort vnto them, in that, as we haue heard, it is a pledge of their adoption, but it produceth al­so many blessed and gracious effects.

First of all, it is a means to purge out the drosse of that naturall corrup­tion that is within vs. So long as wee enioy prosperity, it is with vs as the Prophet saith of Moab, Ierem 48.11 Zephan. 1.12 wee are like Wine that is setled on his lees, and fro­zen [Page 62] in his dregges, and hath not beene powred out from vessell to vessell. So wee are full of the dregges of naturall cor­ruption, till the Lord by affliction doe refine vs. Affliction (as one saith well) is vnto the children of God, as the flaile is to the corne, the file to the yron, and the fire to the golde: Si aurum es, per ignem purgaris▪ si ferrum es, ru­biginem a­mittis. As the flaile doth purge the corne from the chaffe, which groweth vp with it: and as the file scowreth off the rust that sticketh vpon the yron: and as the fire purifieth the gold from the drosse: So doth affliction, by Gods mercie, purge away from vs that chaffe, that rust, and drosse of sinne, that is in our nature. The Gold-smith taketh not the golde out of the forge, till hee see it well and throughly purified. In like manner, God doth not remooue the afflictions of his children, till they be throughly refined. In a word, af­fliction is the Lordes pruning knife, whereby he cutteth away from vs all withered and vnprofitable branches.

Secondly, affliction that is sancti­fied, doth bring a man to the sight of [Page 63] his sinnes, and to godly sorrow, and true repentance for the same. Oculos quos culpa claudit, poe­na aperit. Greg. in Mo­ral. As sinne shutteth vp a mans eyes, so af­fliction openeth them. And heereof we haue a worthy example in the bre­thren of Ioseph. For the space of twen­tie yeares they were neuer touched with any remorse, for their vnnatu­rall cruelty, in selling of him to the Ish­maelites: till at the last, comming into Aegypt, to buy corne, in the time of the famine: and perceiuing Ioseph to speake roughly to them, and to charge them to be Spies, that came to see the weakenesse of the Land: and fearing imprisonment, or some other hard measure, then they beganne to call their sinne to remembrance, and to say one to another, Wee haue ve­rely sinned against our brother, in that wee sawe the anguish of his soule when he besought vs, and we would not heare him: therefore is this trouble come vpon vs. Genesis 42.21. As one that is fast asleepe, will not awake vnlesse hee be raised by thrusting, or by some such violent motion: so many lie [Page 64] snorting in the long custome of sinne, and neuer thinke of repentance, till the hand of God be vpon thē. And as the horse that rusheth into the battell, Ierem. 8.6. nei­ther feareth the enemy that commeth against him, nor is terrified with the dolefull groanes of dying persons, nor with the noyse of the gunnes, nor with the shaking of the pikes: so wicked men are carried headlong to sinne, and neither feare the roaring of the diuell, nor are moued with the miserable end of others before their eyes, nor terri­fied with the feare of hell. But as the horse running with violence, being checked by his rider with a sharpe bridle, is enforced to stay his course. So, when sinners runne into all excesse of riot, the Lord in mercie, by one affliction or other, as it were by strong hand, pulleth them backe, and causeth them to see their sinnes, and so brin­geth them to repentance. So that wee see that God vseth his corrections as Sermons, to call his children from their sinnes, which many times are more forcible and effectuall then any [Page 65] verball preaching. According to that saying of S. Augustine, Multi cum sentiunt poe­nam, corri­gunt culpam, in Psal. 50: Many men when they feele the smart, reforme the falt. Now what greater benefite can there be then this for a man to be brought to vnfained repentance for his sins, without which there can be no hope of forgiuenes. And therefore Bernard saith sweetely. Bene pun­geris, fi com­pungeris, in Psal. 32. It is a good affliction, that bringeth a man to com­punction, and remorse.

Thirdly, affliction is as a notable meanes to humble the children of God, and to beate downe their pride. So long as all things goe well with vs, and we are free from the crosse, our flesh is puffed vp, and can hardly be kept vnder, the leven of old Adam is in vs, and maketh vs swell in pride. As the moone neuer suffereth eclipse, but when she is in the full, and then she is alwayes furthest distant from the sun: so likewise when we abound in out­ward prosperitie, such is the foolish pride of our hearts, we are puffed vp, and care least for God, till by some af­fliction or other he humble vs and [Page 66] bring vs downe. Thus was it with the Prodigall son. Lu, 15.17. etc. As soone as hee had got his portion of his father, he was all on flaunt, & knew not himselfe, hee could stand on no ground: but when he had wasted his substance, and was pinched with pouerty and famine, his pride was danted, & hee was glad to come home by weeping crosse. Gen. 16.4, 9 So was it with Ha­gar when she had conceiued a child by her master Abraham, she was presently so lifted vp with pride, that she despi­sed her mistris Sara, because shee was barren. But afterwards, when her mi­stris had dealt roughly with her, and made her run away into the wildernes, she cried p [...]ccaui, and humbled herselfe vnder her hands. Yea Dauid himselfe, though otherwise an holy man, had a spice of this disease, as himselfe confes­seth, Psal. 30.6, 7. In my prosperitie (saith he) I said I shall neuer be mooued. For thou Lord of thy goodnes hadst made my mountaine to stand strong. See how soone a man is apt to forget himselfe, Pressu [...]a ca­ruit, tumor exc [...]euit, Aug. in Psal. 51. if hee enioy but alittle prosperitie. But alas, the case was soone altered with him. For as he [Page 67] saith in the next words, The Lord did but hide his face, and bring him into some affliction, and straitway hee was troubled. And therefore, in this respect affliction is very necessary and profi­table, because it causeth a mā to know himselfe. As we see by common expe­rience, when God afflicteth a man ey­ther with ignominy and disgrace in his name, or with pouerty in his estate, or with sickenes in his body, or with losse of children, or any such like crosse and calamity, though before hee were ne­uer so prowd, and carried himselfe ne­uer so high, yet then he beginneth to droope, and letteth his feathers fall. Plut in A­potheg. Reg: et Imp. Antigonus, though an heathen king, when he was taken with alittle sicke­nesse, and had recouered thereof, he could make this good construction of it, namely, that it was well for him that hee had beene sicke and ill: for his disease had taught him, that see­ing hee was but a mortall man, hee should not too much lift vppe his Spirite. And this is the goodnesse of God towards vs, as Saint Augustine [Page 68] saith, August. de vera Relig. That because the sweetnesse of earthly blessings doth deceiue vs and puffe vs vp, we should be humbled by the bitternes of affliction.

Fourthly, affliction is a meanes to reforme the godly, and to make them better: That which Salomon speaketh of children, is true also of aged per­sons, Prou. 22.15 that follie is bound in their hearts, but the rodde of correction shall driue it away from them. And therefore, the Apostle saith well. That when GOD correcteth & chasteneth his children, it is but to Nurture them (as a louing father doth his sonne) for their refor­mation and amendment. 1 Cor. 11:32 When we are iudged, saith he, we are nurtered of the Lord, &c. The Lord knoweth, that a sonne set at libertie, runneth into such licentious courses, that he is a shame to his father, and a griefe to his mo­ther, and therefore hee will not suffer his children whom hee loueth most tenderly, to goe on in their sinnes, lest his name should be dishonoured, and his holy Gospel euill spoken of, but by corrections and crosses laboureth to [Page 69] reclaime them. As Iob saith, Iob 33.16, 17 Hee ope­neth the eares of men, euen by their cor­rections which he hath sealed: That hee might cause man to turne away from his enterprise, &c. And Solomon hath a speech to the same purpose, Prou. 6.23. that cor­rections for instruction are the way of life, to keepe and preserue a man from whooredome, and such like sinnes: Felix neces­sitas quae co­git in melius. De praecepto et dispensat. So that this (as Bernard saith) must needes be a happy and blessed afflicti­on, that maketh a man better.

Fiftly, affliction is an excellent means to inforce vs, and stirre vs vp to pray­er. Yea, euen they that neuer thought to pray, as Atheists, and wicked per­sons, when any trouble lyeth vpon them, are driuen to pray whether they will or no. As the Prophet saith, That such as rebell against God, in the time of famine, when they want corne and wine, will howle vpon their beds. Hosea 7.14 And Dauid reckoneth vp a bead-roll of such persons. Psal. 107.4, 5 Some that wandered out of the way in the wildernes, and found no citty to dwell in, both hungry & thirsty, their soule fainting in them. Others that [Page 70] dwell in darkenesse and in the shadow of death: 10. that is, poore prisoners, being bound in misery and yron. Others being cast on their sicke beds, 18. whose soule ab­horreth all maner of meate, and they are brought to deaths doore. Others in dan­ger of shipwracke, 26: whose soule meltsth for trouble, &c. Howsoeuer peraduen­ture in the time of their prosperity, they cared but alittle for the Lord, yet now they cryed to him in their trouble, Verse 6.13, 19, 28 & he deliuered them out of their distresse: So that trouble and distresse will make a­ny man cry vnto the Lord, and betake him to his prayers. So was it with the mariners that entertained Ionah, Ionah 1.5 when they were afraid of their liues, by rea­son of the mightie tempest that God sent vpon them, they cried euery man to his God. And the prowd king of Nineueh, with all his people, when they heard the sodaine destruction that was threatned against thē by the prea­ching of Ionah, and 3.8 2 Chro. 33.6 they cried mightily vn­to God. And that wicked Manasseh, who did very much euill in the sight of the Lord to anger him: 2 Kin. 21.16. shedding inno­cent [Page 71] bloud exceeding much, till hee re­plenished Ierusalem from corner to cor­ner: yet when God brought vpon him the Captaines of the King of Ashur, which tooke him, and put him in fet­ters, and bound him in chaines, and carried him to Babel, then when he was in tribulation, he prayed to the Lord his God, and humbled himselfe greatly be­fore the God of his fathers. Yea the god­ly themselues are neuer so fit to pray, as when they are in affliction. Though they be carefull to pray continually: 1 Thess. 5.17. yet they neuer pray with so great deuo­tion and feruencie, as when some heauy crosse or calamity is vpon them. For then feeling their miserie, and their owne inabilitie to helpe them­selues, they more earnestly flie vnto the Lord for succour. As the Prophet saith, In that day, that is, Esay 17.7. in the day of trouble, shall a man looke to his ma­ker, and his eyes shall looke to the holy one of Israel. Hosea 5.15. And in their affliction they wil seek me diligently, saith the Lord. In our prosperity wee are all of vs both good & bad, too full of security, as thogh we [Page 72] stood no neede of God. As the Lord complaineth of Ieconiah saying, Ierem. 22.21 I spake to thee when thou wast in prosperity: but thou saidst, I will not heare &c. And so Dauid saith of the wicked that because his wayes alway prosper, Psalm 10.4, 5 and the iudge­ments of God are high aboue his sight: therefore he is so prowd, that hee ne­uer seeketh after God. And the Prophet Ieremiah compareth such persons to the wilde Asse in the wildernesse, Ierem. 2.24 that snuffeth vp the winde at her pleasure: and it is in vaine to seeke to turne her backe, but in her moneth, that is, in her foaling time, then a man may deale with her. As the little Chickens, when the weather is faire, and there is no dan­ger towardes, straggle a great waie from the Henne: but if any Hayle shewer come vpon them, or a Kite houer ouer them, then they are glad to runne vnder her wings for shelter. And as the Stagge, when he is at li­berty, will not come neare a man: but when hee is hotly pursued with the dogges, hee will runne to him of his owne accord for succour: So it fareth [Page 75] oftentimes with vs, when wee are at ease, and nothing doth molest vs, wee turne our backes vpon GOD: but when wee are brought into distresse or danger, we are glad to repaire vnto him for helpe. As one confesseth of himselfe (and it is our case aswell as his) Si bene es­sem sine te, non venitem ad te. If I could be well without thee, I would neuer come at thee. As the water when it is at large, and hath scope enough, runneth with a still and silent motion, but being brought into a streight, it maketh a great noyse: In like manner, when a man is at large, he looketh not much to this duetie of prayer: but when hee is in affliction and straites, hee will excite and stirre vp himselfe thereunto. So did the children of Israel, in the time of their bondage, they sighed, and cryed, Exo. 2:23, 24 and made their moane vnto GOD. And wee reade in many places of the Booke of Iudges, That howsoeuer in their prosperity they were vntoward & carelesse of God, Chap. 3. and 4 yet when God raised vp any new enemies against them, they cryed vnto him. And Dauid saith [Page 74] of himselfe, that although before, while he thought his mountain to be strong enough (as we haue heard) he was foo­lish and prowd: yet when God hid his face from him, Psal. 30.2 then hee cryed vnto the Lord and praied vnto him. And we may obscrue, that the most of his Psalmes were made when hee was in affliction. Yea our Sauior Christ himselfe, thogh all his lifetime hee was much conuer­sant in prayer, sometime rising earely in the morning before day, Mar. 1.35 and some­time spending the whole night there­in: yet he neuer prayed more earnest­ly, nor more feruently, then immedi­ately before his passion: when, as the Apostle saith, Heb. 5.7 he offered vp prayers and supplications with strong crying and teares: yea he was so seruent, that his sweat was like droppes of bloud trickling downe to the ground. Luke 22.44 Wee see then by all that hath beene spoken, that affli­ction is as it were a whet-stone, to set an edge vpon our deuotion, and shar­pen our hearts to prayer.

Sixtly, affliction doth containe the children of God in obedience. It is [Page 75] with the best of vs, as Agiselaus said of the Athenians; that Liberi ma­li [...]unt, serui boni. When they were at libertie they were nought, but when they were in bondage, they were good: so we in our prosperity do start aside like a broken bow, but when af­fliction commeth, wee submitte our selues to the Lords yoke. The people of Israel, when the hand of God was vpon them, eyther by warre, or fa­mine, or any other calamity, carried themselues very religiously, and wal­ked in obedience vnto his will. But when God carryed them vp to the high places of the earth (as Moses saith) that they might eate the fruites of the fieldes: Deut. 32.i3, 14, 15 when hee caused them to sucke hony out of the stone, & oile out of the hard rocke: when hee gaue them butter of kine, and milke of sheepe, with fatte of lambes and rammes fed in Bashan, with the fatte of the graines of wheate: and made them drinke the red liquor of the grape: then they that should haue beene vpright, when they waxed fatte, spurned with their heeles: they were fat, they were grosse, they were laden with fatnesse: [Page 78] therefore they forsooke God that made them, and regarded not the strong God of their saluation. And this doth Da­uid confesse of himselfe, when he saith, Before I was afflicted I went astray, Psal. 119.67 but now I keep thy word. And the Church acknowledgeth, that before the Lord corrected her, Ierem: 31.18 shee was like an vntamed calfe. Though man were created after the Image of God, and aduaunced to great honour, yet if God let him a­lone, Psal. 49.20 hee will become like vnto the beasts that perish, as Dauid saith. And therefore, the Lord threatneth the re­bellious Iewes, Hosea 2.6 that he will stoppe their way with thornes, and make an hedge, that they should not finde their pathes. Where hee sheweth that necessitie re­quireth, that hee should holde them in with seuere Discipline and sharpe corrections, comparing them to wan­ton and vnruly cattell, which must bee kept in with thornes and hedges, lest they leape out of the pasture, and goe astray.

Seauenthly, it helpeth to tame and subdue the vnrulinesse of the flesh, that [Page 79] it may be in better subiection to the Spirit. The flesh is like an head-strong horse, which if he be fatted and pam­pered in the stable for a while, waxeth so frampall, as hee can hardly be ru­led, and brought to acknowledge his rider: So this stubborne flesh of ours, if it inioy but alitle prosperity, it strait­way groweth so rebellious, that it will not be subiect to the Law of God. Rom. 8.7 And as the horse-rider, to pull downe the stomacke of such an horse, taketh a­way his prouender, and feedeth him with straw and chaffe: and if that will not serue, handleth him roughly, and beateth him. So doth the Lord with our flesh: hee taketh away those out­ward blessings which puffed it vp, and made it swell, and loadeth it with one affliction after another, 1 Cor. 9.27 that so he may beate it downe and bring it into subiecti­on. And this is a great benefite, to haue the flesh, with the cursed lustes and affections thereof, mortified and subdued in this maner. For it is one of those deadly enemies of our soules, Galat. 5.17 with which we must fight and incoun­ter [Page 78] while we liue. Now as he that were to enter a single combate, with an ad­uersary that were stronger then him­selfe, would be glad of some bodie would first weaken and foyle him, that so he might the more easily ouercome him: In like manner, the children of God haue cause to reioyce, that it doth please the Lord by outward calami­ties to tame the flesh, and to treade it vnder their feete, that so they may with lesse difficulty and danger get the mai­stery of it.

Eightly, it is a meanes to withdraw our hearts from the loue of the world, & to raise them vp to the desire of hea­uenly things. Such is the corruption of our nature, that we doate too much on this world. We are like to foolish chil­dren, that would not willingly be wea­ned from the breast, and therfore their mother annoynteth the nibbles of her breast with some bitter thing, to make them out of loue with it. So, if wee might haue our wills, wee would al­wayes hang vpon the breasts of the world, & would neuer leaue sucking, [Page 79] if the Lord did not powder our de­sires with the crosse, and make them bitter to vs. The children of Israel, though they were grieuously afflicted in Aegypt, to make them more ear­nestly desire to possesse the land of Ca­naan: yet we see how hardly they were brought to depart from thence. Yea, when they were in the way to Canaan, they would often haue returned backe againe into Aegypt to their flesh-pots, Num i4.3, 4 Exod. 16.3 Num. 11.5 their fish, their cucumbers, their pe­pons, &c. If they had liued in preferre­ment there, and enioyed the fatte of the land, as they did in Iosephs time, Gen. 45.18 and 47.11 it would, no doubt, haue beene an hard matter to haue perswaded them to depart. So it fareth with the most of vs: wee are in this world, as in a Sea of misery, neuer out of one danger or o­ther, yet such is our folly, we loue to be here still. What would we do if we ne­uer had any thing to molest vs? It is a lamentable thing to consider that our mindes should bee so dazeled with the glittring shew of riches, plesures & ho­nors, as they cannot look to heauē, that [Page 80] our hearts should be so oppressed and weighed downe with couetousnes and ambition, that they can not raise vp themselues vnto celestiall cogitations, and that our soules should be so ensna­red with the pleasant inticements of the flesh, that they seeke for their felicitie vpon the earth. And therfore the Lord in mercy to preuent this euill, doth by daily experience of miseries, put his children in minde of the vanity of all earthly things, Caluin. instit. lib. 3. cap 9. sect. 1. lest they should pro­mise to themselues a constant and con­tinuall peace in this world, hee suffe­reth them many times to bee disquie­ted and molested, with warres, with tu­mults, with robberies, and other iniu­ries: lest they should with too much greedines gape after brittle and incon­stant riches, or should too much rest in those which they doe possesse, God bringeth them to pouerty, sometimes by banishment, sometimes by barren­nes of the earth, sometimes by fire, sometimes by one meanes, and some­times by another, lest they should take too much delight in the comfortes of [Page 81] marriage, he eyther causeth them to be vexed with the shrewdnesse of their wiues, or humbleth them with lewd children, or afflicteth them with the losse and death of their children. And if it fall out that the Lord doe spare them in all these things: yet, lest they should either swell with vaine-glorie, or reioyce with foolish confidence, he chasteneth them with sickenesse and diseases, that they may learne how fraile and vnstable all earthly things are, and may lift vp their eyes to hea­uen, where that incorruptible crowne of glory is laid vp for them. And thus the Lord in his vnspeakeable good­nes many times diminisheth the health of our bodies, that we may more ear­nestly desire the saluation of our souls. He taketh away the things of this life, that we may more carefully seeke after the things of a better life. So that af­flictions are like to a great storme at Sea, Philip. 1.23 to make the godly wish to be in the hauen. As the waters of the deluge, the more they increased, the higher they bare vp the Arke: So the waters [Page 82] of tribulation, the greater they are, the higher they lift vp the soule towardes heauen: according to that speech of Bernard, Per flagella domini sper­nuntur te [...]re­na, amantur coelest [...]a. De coena dom. serm 10 By the Lords corrections we contemne earthly things, and loue heauenly. And therefore, as Zeno Diog. La­ertius in vita Zenonis. ha­uing suffered shipwracke, became the Scholler of Crates, and studied Philo­sophie, and after said it was an happie shipwracke that made him affect such excellent knowledge: So may wee say much more truly It was a blessed sick­nes, a blessed pouerty, a blessed impri­sonment &c, that caused vs to looke towardes the kingdome of heauen.

Ninthly, affliction doeth saue the children of God from hell & condem­nation. If God should let vs alone, we would neuer rest till we run headlong to hell: as foolish childrē, if they be not hinderd, will run into the ditch. And therefore, it is the Lords mercie, to lay the rodde vpon our backs, that so we may bethinke our selues of the danger wherein wee stand, and may labour to preuent it. And this is that which Iob saith, Iob 33 16.18 that the Lord openeth the eares of [Page 83] men by corrections, that so he may keepe backe their soules from the pit, and that their life should not passe by the sword. And the Apostle hath a saying to the same purpose, i Cor. 11.32. that when we are iudged we are chastened of the Lord because we should not be condemned with the world When a man is desperately about to cast himselfe into the fire, or to drowne himselfe in the water, can any do him a greater benefite then to preuent him and saue his life? So there cannot be a greater benefit to vs, then when we are ready to drowne our selues in perditi­on by our sinnes, that the Lord by his corrections should stay vs, and holde vs backe.

Last of all, affliction doth fitte and prepare vs for the kingdome of Heauen. As the Apostle saith of the Thessalonians, that by persecutions and tribulations which they suffered, they were counted woorthie of the kingdome of God. 2. Thess. 1.5 As the parching heat of the Sun ripeneth the corne, and maketh it fitte to bee carried into the barn: so doth afflictiō ripen the godly, [Page 84] that they may be meet to be gathered into Gods barne. And this is done two wayes: First, because by afflicti­ons [...]as wee haue heard▪ wee are pur­ged and purified from our sins, which else would hinder vs from comming there. Apocal. 21.27 For no vncleane thing shall enter into Gods kingdome. As gold must first be purified in the fire, before it be laid vp in the kings treasury: Prou. 25.4 & as wheat must be cleansed from the chaffe, be­fore it be laid vp in the garner: so must it be with vs. Affliction is the fire that must purge vs, 2. Tim. 2.21. to make vs vessels of ho­nour for the house of God: and the fan that must clense vs, to make vs pure wheat for his garner. In the building of Solomons temple, 1 Kings 6.7 all the stones were hewen and fitted in the quarry, before they were brought thither: and There was neither hammer, nor axe, nor anie toole of yron heard in the temple while it was in building. So in the kingdome of heauen, which is the spirituall house of God, all the liuing stones thereof, must be hewen, and squared, and fitted by afflictions in this life. Secondly, [Page 85] affliction prepareth vs for heauen, be­cause it is a meanes to worke holines in vs, Heb. 12.14 without which no man shall euer see the Lord, as the Apostle saith. We see then by all these gracious effects and blessed fruits which affl ction brin­geth with it, that Dauid had good cause to say, It is good for mee that I haue beene afflicted. And therefore wee may conclude with Saint Augustine, Percutis, vt sanes [...]et oc­cidis nos, ne moriamur abs te. [...]onfest. lib. 2. The Lord smiteth vs that hee may heale vs, and killeth vs that wee may not die from him.

This Doctrine (that wee may make Vse 1 some vse of it) doth teach vs, first of all, to labour to perswade our selues of this great and excellent good that affliction bringeth with it, that so we may count it exceeding ioy when we fall into it. Iames 1.2 I confesse it seemeth other­wise to flesh and bloud. For, Heb. 12.11. as the A­postle saith truely, no chastising for the present seemeth to be ioyous, but grie­uous. As children are loath to feele the smart of the rodde, nay, they can not indure to heare of it; so is our corrupt nature loath and vnwilling to taste of [Page 86] any correctiō. It is death to vs, to hear that we must be punished & chastened e­uery morning: Psalme 73.14 and that we must be fed with the bread of tears, and 10.5. & haue tears to drinke in great measure. It is a wearie­some thing to be alwayes sicke & lan­guishing, and 107.18. so as the soule abhorreth all maner of meate: to be continually full of cramps & aches and pains, so as nei­ther a mans couch can relieue him, nor his bed bring comfort vnto him, as Iob saith. Iob 7.i3: But when he layeth him downe, he saith, when shall I rise, and the night bee gone? and, he is full with tossing to and fro vnto the dawning of the day. 4. The like may be said of all other afflictions, they are as vnsauoury to the flesh, as the white of an egge without salt. Iob 6.6. And therefore our Sauiour Christ himselfe, as he was man, Heb. 2 14. and so partaker of our infirmities, felt in his flesh a loathnesse to haue tasted of that bitter cup of his Passion, Matt. 26.38 39. his soule was heauie vnto the death, and therefore hee besought his Father, that if it were possible it might passe from him: Ser in f [...]ia, 5. in Parasc. which speech, as Ber­nard noteth, seemeth to be the speech [Page 87] of the flesh, & not of the spirit, because he addeth alittle after, the spirit is wil­ling, but the flesh is weake. But we must not measure afflictions by the present smart we feele in them, but by the be­nefit that follows after them. For as we haue heard, thogh the sense of the pre­sent griefe be bitter, yet the fruit that commeth after is most sweet and pleasant. Affliction is to the soule, as Phy­sicke to the body. But as cōmonly that Physicke which is most wholesome, is withall most vntoothsome: so that af­fliction which is most profitable, is for the most part most distastefull. As the plant which they call Christs thorne, Plin. lib, 24. cap. 14. is extreme bitter both in the root and in the leaues, & in the branches; but yet is very medicinable (for the iuyce of the root cleareth the eyes, the seede brin­geth downe the after-birth, &c.) So affliction, though it be in it selfe most bitter and vnsauoury, yet the Lord our most skilfull Physition, maketh most soueraigne medicines thereof, Psal. 103.3. to heale the infirmities of his children, whereby it becommeth more profitable to them [Page 88] then (by reason of their corruption) prosperitie could euer be. For as dead flesh, if it be kept in sweete water, will corrupt and be full of wormes: but if it be kept in salt brine, it will be preser­ued long, and become wholesome meate for the vse of man: so the chil­dren of God, if they abound with pro­sperity, are easily corrupted, but be­ing exercised by the crosse, they are preserued from the infection of sinne.

Secondly, it teacheth vs to indeuour by all meanes; to profite by the affli­ctions that God layeth vpon vs, that so we may haue experiēce of this good which they bring with them: that see­ing God intendeth them for our be­nefite, so wee may not by our owne stubbornnesse and vntowardnes, per­uert them to our hurt. It is as grie­uous a sinne as we can commit, to har­den our hearts when Gods hand is vp­on vs. As the Lord complained of the Iewes, Ierem. 2.30. I haue smitten your children in vaine, they haue receiued no correction. And in an other place. and 5.3. O Lord (saith the Prophet) Thou hast stricken them, [Page 89] and they haue not sorrowed: thou hast consumed them, but they haue refused to receiue correction: they haue made their faces harder then a stone, and haue refused to returne. And so it is said of Ahaz, 2 Chr. 28.22. that in the time of his tribulati­on hee did trespasse more against the Lord. Let vs therfore blesse our selues from this height of iniquitie, and let vs pray to God, to sanctifie all our cor­rections and chasticements vnto vs, that wee may bee bettered and refor­med by them: So shall they be infalli­ble arguments of his fatherly loue to­wards vs: otherwise they will be fear­full tokens of his wrath, and certaine pledges of our condemnation.

Thirdly, it teacheth vs to be pati­ent Vse 3 vnder the crosse: For as the Apo­stle saith, Heb. 12.9. If we haue had the fathers of our bodies which corrected vs, we gaue them reuerence: should we not much ra­ther be in subiection vnto the Father of Spirites, that wee may liue? especially considering that it is so much for our good. A man that is sicke of a bur­ning feuer, willingly suffereth him­selfe [Page 90] to be let bloud, because he kno­weth it is a meanes to abate the vio­lence of his disease. A man that is pai­ned with the stone, patiently yeeldeth himselfe to be cut and tortured by the Physition, because hee knoweth it is a means to preserue his life. A man that is wounded, meekly suffereth the Sur­geon to launch and search his wound to the bottome, and with sharpe cora­siues to eate out the festered core of the vlcer, because hee knoweth he can not otherwise be cured. Shall all these endure, and that with admirable pati­ence, so much torment for the good of their bodies, and shall not wee much more be willing, to suffer Gods shar­pest corrections for the benefite of our soules? especially, seeing our owne sinnes haue deserued the greatest punishments that GOD can in­flict. Micah 7.9. As the Prophet saith, I wil beare the wrath of the Lord, because I haue sinned against him. And therefore, let vs learne meekely and obediently to submitte our selues to the will of God in this case. And as hee sendeth affli­ctions [Page 91] with a right hand, let vs not take them with a left. An olde Cour­tier that had serued Caligula, Claudi­us, and Nero, three cruell tyrants, Em­perours of Rome, being demaunded how he could escape the dangers of those times, wherein so many worthie Cittizens were put to death. Hee an­swerd: Euen by taking benefits thank­fully, and by putting vp iniuries pati­ently. If hee could for his owne safe­tie subdue his minde, to beare with patience the open iniuries of such monstrous tyrants: how much more should wee submitte our selues with all meeknesse to beare the louing cor­rections of our most merciful Father? And howsoeuer it may seeme, that God layeth heauier and sorer afflicti­ons vpon vs, then vpon many others: yet wee must consider, that hee kno­weth the corruption and hardnesse of our hearts to bee such as could not bee subdewed with lighter corrections. Malo nodo m [...]lus cuneus. An hard knot, as the prouerb is, must haue an hard wedge. The Physition ma­keth his potions milder or stronger, [Page 92] as the quality of the sickenesse doth require. In like maner the Lord tem­pereth his corrections according to our disposition: if he see vs tractable, he dealeth more gently with vs: if we be vntamed and rebellious, hee layeth it on, and maketh vs feele the smart. Neyther will hee euer cease to follow vs with one calamity after an other, till hee haue brought vs to our knees, and caused vs to humble our selues suf­ficiently vnder his hand.

That I may learne thy statutes.) Here the Prophet doth particularly declare that which before hee had generally propounded. Where by Learning hee doth not vnderstand that contempla­tiue and speculatiue learning which swimmeth in the braine, and is gotten by hearing and reading of the word of God: but that particular learning, which is gotten by experience. In a word, his meaning is this, that hee felt the truth and comfort of the word, more powerfull and effectuall in his afflictions, then at any time before, and that made him more carefull to [Page 93] liue godly, when the crosse was re­moued, and the trouble gone. From hence wee learne, that the godly doe feele the fruit of their afflictions, and are made better by thē, when they are past and gone. They are not only good for the present, while they feele the smart, for so an hypocrite may seeme to be, but the benefite of their afflicti­ons remaineth with them all the daies of their liues. A proofe heereof wee haue in the example of Manasseh, who did not onely humble himselfe great­ly before the Lord, as wee haue heard before when he was in tribulation. 2 Chron. 33 But when God was intreated of him, 12. and heard his prayer, 13. and brought him again to Ierusalem into his kingdome, then he reformed himselfe from his wicked courses, and restored the true worship of God. He tooke away the strange gods, .15. and the Image out of the house of the Lord, and all the Altars which himselfe had built before, and cast them out of the citty. 16. And he prepared the Altar of the Lord, and offered sacrifice thereon, and commaunded Iudah to serue the Lord [Page 94] God of Israel. The like wee see in that good king Hezekiah, Isa. 38.3. who was not on­ly religiously and deuoutly affected in the time of sicknesse, when he was past hope of life (for there is none so wret­ched, but will make a shew of holinesse then) but when hee was recouered of his sickenesse, 9. etc: hee made a holy Song of thankesgiuing, wherein hee professeth the care that hee would haue of Gods seruice for the time to come: So that we see, the fruit of affliction endureth for euer vnto the children of God: o­therwise they neuer made true vse of it, they neuer reaped any profite by it. But I will not stand any longer in the prosecuting of this point.

It serueth for the iust reproofe of all those that make a shew to be somwhat good, in the time of trouble, but when it is gone, they are as badde as euer they were. So long as they feele the hand of GOD vpon them, they promise great reformation, but all is but hypocrisie. For they are no soo­ner enlarged, 2 Pet. 2.22. but they returne vnto their former courses with as much [Page 95] greedinesse, as euer did the dog to his vomite. And herein they are like chil­dren, who while the rodde is on their backs, promise great matters, that they will neuer do the like againe but they remember that promise no longer then they feele the smart of the rodde. And this wee see in the example of Pharaoh, who so long as the plague was heauy vpon him & his land, made no small shew of repentance, and pro­mised; that if Moses and Aaron would pray for him, that the plague might be remoued, hee would let the peo­ple goe, they should tarry no longer. Ex­odus 9.27, 28. and 10 16, 17. But as soone as euer God had spared him at their intreaty, he was so farre from per­fourming his promise, as his heart was more hardened, then euer it was before. Iron, whilest it is in the fire, is soft, and pliable, and may be wroght into any forme: but if it bee taken from the fire alittle, it straitway retur­neth to his former hardnesse. In like maner, many men, while they are in the furnace of afflictiō, seem to haue soft & [Page 96] melting hearts, and make great shew of remorce for their sinnes: but after­wards, their hearts become as hard as the Adamant. And thus men doe vse their repentance like an olde germent, they cast it about them in a storme or a shewer: but assoone as it is faire weather, they lay it by againe. But let vs bee carefull to make such an holie and sanctified vse of our afflictions, when they be vpon vs, that wee may be the better for them all our life after. This point is necessary to be enlarged, but I haue handled it In the re­pentance of Peter and Iudas: elsewhere, and therefore I will insist no longer vpon it at this time.