Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines.

THE PROFIT OF AFFLICTIONS; OR, GODS AYME IN HIS CORRECTIONS. SERMON XXX. (Book 30)

HEB. 12. 10.

For they verely, for a few dayes chastened us after their owne pleasure, but Hee for our profit, that we might bee partakers of his holinesse.

THere are two things (among many others) eminently in Jesus Christ, which declare him to be an all-sufficient Saviour of his people; and these the Scripture frequent∣ly setteth forth unto us in a most sweet conjunction, Righteousnesse and strength: So the Prophet, Surely, shall one say, in the * 1.1 Lord, have I Righteousnesse and strength. There are two things likewise in a Christi∣an, which are of eminent sufficiencie, in order to his salvation, and his possession of the Glorious inheritance, purchased by this Savi∣our; Faith and Patience: often spoken of severally, and in particu∣lar, but withall joyntly and together, as might bee manifested by the allegations of Scripture; as, bee not slothfull, but be yee followers of them, that by Faith and Patience inherit the promise, &c.

Concerning these two which are so eminent in the called of * 1.2 God, and are sufficient in order to their possession of the purcha∣sed inheritance; as the Scripture abundantly treateth of, so most

frequently in this Epistle, and more especially, in the 10. 11. and 12. Chapters.

In the later end of the tenth Chapter, you have the Apostle there, first dogmatically handling the doctrine of Faith, as the necessary meanes to attaine everlasting life, and as the principall conducement to the possession of glory, and to the saving of the soule; The just shall live by Faith.

In the beginning of the eleventh Chapter, he sheweth the abso∣lute necessitie of Faith, to an acceptable walking, and well plea∣sing of God; For without faith (vers. 6.) it is impossible to please God: and the whole Chapter is further spent in setting downe the glo∣rious Examples, of Abel, and Enoch, and Noah, and Abraham, and the rest of the Elders, eminent for their Faith, by which (saith hee) they received a good report: All whom, did worthily in their dayes, and are now become famous to posteritie; standing out to this day, as so many living voyces, calling upon us to become followers of them, that we might together with them, bee at length made partakers of the glorious inheritance of the Saints in light.

The Apostle, having spoken much to this purpose, goeth on, to that other grace we spake of, so necessarie to the constitution of a Christian, and to the enabling of him to a well and faithfull ma∣naging of his Calling, and condition, and that is Patience. Pro∣pounded by way of exhortation in the first part of this twelfth Chapter; and urged with respect to the necessarie uses of it, both concerning duties done, and afflictions to be endured, in the verses following.

First with respect to duties, which the Apostle propoundeth under the Metaphor of running in a race (for such is the course of a Christian life; which the Saints of God are called to the fini∣shing of) Let us runne the race that is set before us; and runne with Patience.

Secondly, it is urged with respect to sufferings, and that of two sorts, from men, from God.

From men, from whom the faithfull are to make account of sufferings in divers kindes, in shame and derision, in proud and in∣solent contradictions. and (according to their power and opportu∣nitie) in bloudy persecutions, You have not yet resisted unto bloud, uerse 4.

From God: and here the Apostle is more large, urging his ex∣hortation to Patience, and a quiet applying of our selves to God, according to all the states and conditions he is pleased to bring us unto, and according to all his severall administrations towards us; very strongly, labouring to fasten it in the hearts of the Saints of God, as a nayle in a sure place; first alledging that same passage of Solomon in the Proverbs; My sonne, despise not thou the chastening of

the Lord, And then he further strengthneth his exhortation by in∣vincible arguments. (I doe but touch upon these things, hastening on to the maine thing I intend; only desiring to give you a plaine, and briefe Analasis of this Scripture, with the context of it.) The Apostle (I say) driveth on this exhortation by strength of argu∣ment;

And that first of all, by propounding to the godly, that whereas the Lord is pleased, to exercise them with afflictions; to make them drinke many times of a cuppe of bitternesse, yet they have reason to be quiet and patient, because this way the Lord giveth a proofe of his love to his children: and those that are wise and godly, will be glad (they have reason so to be) that God should take sucha course with them, as whereby he may give them a de∣monstration of his deare love and affection: Now herein the Lord evidenceth his love and affection to his people; for all the afflicti∣ons and chastisements that he exerciseth them withall, flow from his love, and are as fruits thereof, For (saith he) whom the Lord lo∣veth, hee chasteneth, and scourgeth every sonne whom hee receiveth, verse 6.

Secondly, he propoundeth it to their consideration as a course wherein the Lord giveth an evidence of his peoples adoption: For, what sonne is hee whom the Father chasteneth not? But if yee bee without chastisement, where of all his children are partakers, then are yee bastards and not sonnes, vers. 78. Now the godly should be glad, to have the Lord take such a course with them, and so to order out his administrations concerning them, as that they may have some comfortable evidence to their soules, that they are his adop∣ted ones, and such as hee will one day acknowledge for to bee his children.

But thirdly, and that which more concerneth our present pur∣pose: the Apostle urgeth his exhortation by a comparison that he frameth, betweene God, the Father of spirits, and men, that are fathers of our flesh: we have had fathers of our flesh, and they verely, for a few daies chastened us, and wee gave them reverence; shall we not much rather be in subjection to the Father of spirits and live? they cha∣stened us for their pleasure, but Hee, for our profit, that wee might bee partakers of his holinesse. Wherein you see the comparison is laid out in severall particulars; and the preheminencie, the advantage of the comparison is given to God; for so is the scope and intent of the Text.

It lieth thus briefly; First, Wee have had fathers of our flesh, and God is the Father of Spirits; if we have beene contented to under∣goe the discipline of our earthly fathers, much more have we rea∣son quietly and patiently to submit our selves to the proceedings of the Father of our spirits.

Secondly; They for a few dayes chastened us, and we gave them reve∣rence; it is but a few dayes neither, that the Father of spirits meaneth to keepe us under his discipline: suppose it be all our time, and per∣haps it shall be so, yet all that is, but the time of our minoritie; and therefore if we have beene content to submit to our earthly parents theirdiscipline for a few dayes, shall we not much more be in subjection to the Father of spirits, to his chastisement, though it befor our life-time? for the disproportion is infinitely greater between the time of this life compared with the state of maturitie and ripe age which the Saints shall come to hereafter; and the time of our minoritie and childhood compared with the state of full age and man-hood in this life; for alas, how short are our dayes! they are spent, even as a tale that is told.

But lastly, that the Apostle might over-power the spirits of the godly, and quiet their mindes, and make them compose them∣selves to a patient waiting upon God, and a willing submission to whatsoever condition hee shall bring them into; Our earthly pa∣rents (saith he) according to their pleasure, and many times in the strength of passion, and with over-much unadvisednesse and heat of bloud, not so much respecting the weake condition of their children, chastened us; but he, that is, our heavenly Father, the Fa∣ther of spirits, for our profit; and what profit? that we might be parta∣ker of his holinesse.

This is an Argument (I conceive) very suteable to the occasi∣on of our meeting together at this time, in regard of those whom more especially, and neerely it concerneth, the Parents of this deceased young Gentleman; whom the Lord is pleased now deeply to afflict, and to reach out to them a bitter Cuppe; I shall endeavour therefore to speake somewhat in this Argument: And though it concernes them in a more speciall manner; yet, it is a meditation, that concernes us all to take knowledge of; and such a one, as if we belong to God, and that the Lord hath a purpose to bring to heaven, we shall have occasion in our time, to make of∣ten use of.

Passing over therefore other things, let us come to consider of this later part of the verse; and of the later part of the compari∣son here framed by the Apostle, in order to the strengthning of his maine Argument, whereby he urgeth his exhortation, to the patient bearing of those Afflictions that God shall bee pleased to exercise us withall: Our earthly parents for a few dayes chastened us after their owne pleasure, but Hee, the Father of our spirits, for our pro∣fit, that hee might make us a partaker of his holinesse.

In the words themselves, wee have to consider these particu∣lars: And the maine pillars of our discourse for the present (letting passe the rest) shall be these severalls.

First, we are to take knowledge of this point in the generall, viz. That God Almighty is graciously set to procure, and further the good and profit of his people.

Secondly, and more particularly, That in all the afflictions and chastisements hee bringeth upon his people, his eye and ayme is at their good.

Thirdly; The great profit, and benefit that God aymeth at, and in∣tendeth to his people in all his fatherly administrations, especially of casti∣gation, is, that hee might make them partaker of his holinesse.

I begin with the first, and the more generall point. You see * 1.3 the Text importeth it plaine enough, that God Almightie is gra∣ciously set, for to procure, and promote, and further the good, and benefit, and profit of his people, of such as feare his name, of such as he is pleased to receive for his owne: his heart (I say) is set upon them to doe them good, he is studious of their profit, hee hath a due respect to their benefit, in all his dealings and admini∣strations to them.

Next to his owne glorie, (which is dearest to him of all things else, and good reason too, for that is better then salvation and eternall happinesse. But I say next to his owne glorie) and the glorie of his beloved sonne Jesus Christ; the maine thing that hee aymeth at, is, that he might make his people happy with him; and that they might be every way profited, and advantaged both in soule and body; and furthered to eternall happinesse.

This will appeare to us, if we consider first, * 1.4

The ordinances of God, which he hath appointed in order to his peoples good.

Secondly, if we consider his commandements and impositi∣ons. And

Thirdly, if wee consider all his various administrations to∣wards them.

All which will clearely manifest to us, that Gods ayme in all, is, at the profit and benefit of his people.

I shall touch but upon some particulars, and on them neither I shall but onely glance; because I would keepe my selfe within the compasse of the time.

First, consider the Lords ordinances that he hath provided for * 1.5 his people, and calleth them out to give attendance upon; they are all with respect to his peoples profit, and an eye to that. As for in∣stance;

That great ordinance which God hath set up in his Church, * 1.6 namely, that of preaching, and dispensing of the sacred misteries of the Gospell; it is with respect to his peoples profit; To open their eyes, and to turne them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sinnes, and an

inheritance among them which are sanctified by faith in Christ; That they might be brought into the fellowship of this misterie, and be in∣riched with all the treasures of the Gospell. And the Apostle saith, that all Scripture (which this ordinance of Preaching is to be conversant about, that Scripture which wee are to breake abroad * 1.7 among you this way) it is profitable; Profitable for Doctrine, for reproofe, for instruction, for correction; and it will make the man of God perfect; So profitable, as that it is able to perfect a man, to make him wise to salvation; and we need no more wisedome.

The like might I speake concerning the Sacrament of the Lords Supper; It is instituted of God with an eye to his peoples * 1.8 benefit, that they may come to be made partakers of that profita∣ble flesh and bloud (for so I may justly call it) of the Lord Iesus. It is not the bloud of Bulls and of Goats; it is not the bloud of all the men in the world, that is profitable for such purposes, as the paci∣fying of the wrath of God, the quenching of the flames of his displeasure, the purging of the conscience from dead workes; of those wee may say as David in another case, what profit is there in my bloud? But there is profit in the bloud of Christ, and with respect to that, this ordinance is provided in the Church, that the people of God, attending thereon according to his institution may come to be made partakers of the vertue and benefit thereof; having the remission of their sinnes, thereby sealed up to their consciences through faith in that bloud.

The like Instance might I give of Prayer, and the rest of those holy ordinances which God hath set up in his Church; but I will * 1.9 name no more, lest I be prevented. Onely by the way consider this: Most unworthily doe we deale with God, with Preaching, with the Sacrament, and with all these holy ordinances, if so bee wee doe not reape profit, and benefit by them: A soule that liveth unprofitably under the dispensation of these, doth but * 1.10 take the name of God in vaine: Every time wee come to heare the Word preached, and to attend upon the Sacrament, and goe away from them, no better then we were when we came to them, wee take the name of God in vaine; and deale unworthily with these ho∣ly things: They are given to profit with, and wee shall but in∣crease our owne guiltinesse, if we be not profited by them.

But I say (brethren) this is that which God hath respect unto in all his provisions for his people, in the Institution of all his or∣dinances; their profit and benefit: and when he findeth any ordi∣nance that is not for the benefit of his people, though they bee of his owne institution, yet hee takes them away; therefore the Apostle speaking concerning the Mosaycall Rites and institutions of the Ceremoniall Law, he calleth them unprofitable, and beg∣gerly rudiments, and so God himselfe counted of them, and for

their unprofitablenesse, there was a gracious disanulment of them.

But especially and above all, this will be most apparant if we * 1.11 cast our eyes upon the Lord Jesus, who is indeede the substance of our preaching; and of our receiving the Sacrament, and of all the ordinances of God, and of all his promises: it is with respect to our profit that the Lord hath beene pleased to ordaine him, both in respect of his person, and the constitution of that; and in re∣spect of his offices, and all his fatherly administrations concerning him: a gracious respect hee hath had in all to the profit of his Church, as might appeare in the severall particulars.

A body hast thou prepared for mee (saith hee in the Psalme) why? That Christ might be the more profitable to his people; sitted thereby to converse with, and to communicate himselfe unto them. The Word was made flesh, and therefore made flesh that he might dwell among us; that there might bee a meete cohabitation with him.

And as this was the respect God had in his incarnation, so it was in all his humiliation. What was the reason that hee was ac∣quainted with sorrowes and griefes, and miseries, both from God and men? but that hee might be the more for our profit; that wee might have a mercifull High Priest, that he might the better know from experience the way to commiserate, and compassionate his people in their distresse.

Yea in his death, in his resurrection, in his ascention, in his pre∣ferment at Gods right hand; in all these administrations of God the Father concerning his Sonne, hee had a gracious respect to the good and profit, and benefit of his people.

Againe secondly, consider all the appointments of God, his * 1.12 injunctions and commands to his people; hee doth in all ayme at their profit; as it is in Deut. All these things I command thee for thy good. The Lord requireth nothing at his peoples hands but it is for their profit: He calleth upon us to believe, it is that wee might have the profit of his word and promises. Hee calleth upon us to repent and to leave our sinfull wayes, if thine eye offend thee plucke it out, if thy hand offend thee cut it off, for it is profitable for thee that one * 1.13 of thy members should perish, and not that thy whole body should bee cast into hell; he hath an ayme at our profit, wee thinke hard of it (as wee are naturally apt to doe, through a deepe affection wee beare to our base lusts) that God should come so neare to us and deale so strictly with us, as to command us to plucke out our eyes, and cut off our hands, that is, to part with our dearest corruptions; Alas (my brethren) if God saw that it were good for us, that it were for our profit to keepe our lusts, he would not take away one of them from us, but we should have them (as I may say) with all

his heart: but hee knoweth that as they are not for his glory, so they are not for our profit, he seeth that there is not any good to be gotten by our retayning of them; therefore it is (I say) that he is so strict in his impositions, that hee so often calleth upon his people to repent and to cast away their sinnes.

Thirdly and lastly, consider all the administrations of God to * 1.14 his people, and wee shall see that in them all hee hath a respect to their profit. As for instance: he is pleased to suffer sinne and cor∣ruption to remaine in his servants all the while they are in this life, he could wholly take it away and free them from it, even in this world: But he knowes that it is for their profit to suffer these Inmates, these Cananites to remaine that they may be as prickes in their eyes and thornes in their sides; to make them the more weary of the world, and the more desirous of heaven.

He is pleased many times to suffer his people to have sinne not * 1.15 onely tirannizing and usurping, but prevayling against them; but it is that thereby they may attaine to a greater degree of humilia∣tion. He suffereth them sometimes to fall, for this very purpose that he might exalt them. Hee is pleased to permit the Divell to buffet them, and to use them very hardly: were it not for their profit, hee would tye him up in Hell, and give him no such leave as this; but (as he sayd to Saint Paul) least they should be exalted above measure, the messenger of Sathan is sent to buffet them,

Yea the Lords withholding of his spirituall comforts; his de∣serting * 1.16 of his people, the hyding of his face from them, the with∣drawing of those sweet and gracious manifestations of himselfe unto them, it is all with respect to their profit; that they may be taught the more to prize the comforts of his spirit, and to walke more worthy of them when they doe enjoy them. * 1.17

He is pleased sometime to suspend his answering of their prayers, and to hold them long in the expectation of the returne of their requests: it is for their profit; that they may bee thereby stirred up to ply the Throne of grace with more frequent and earnest praiers; that so the greater their adventure is (as I may say) the grea∣ter their returne may be: It being in this case with them as it is with Merchants, the greater adventure they send forth, and the longer their ship is out, the greater and more advantageous is the returne.

Many times againe, hee is pleased not onely to suspend his an∣swer * 1.18 to their prayers, but to deny the granting of his peoples request in the very kinde they sue for: But even in this too hee hath respect to their profit: hee heareth them (as one well sayd) according to their profit, thou gh not according to their wills: so he dealt with Moses concerning his request of entring into the Land of Canaan.

Againe the Lord is pleased to keepe his people many times in a

low condition, and in meane estate, to put them into bare com∣mons and hard pastures, while others are grazing in full med∣dowes; it is with respect to their profit, to teach them the more to depend upon him, to enable them the better to live by Faith.

Againe, for this purpose hee takes from his servants deare bles∣sings, * 1.19 the Wife from the Husband; the Children from the Pa∣rents; as wee see verified this day in this place, concerning our friends here, the mournefull survivers and attendants upon this sad occasion; but in these administrations hee intendeth his peo∣ples profit, as wee may see in the case of Iob; the Lord takes away all his children, but (saith the Apostle) yee have heard of the patience * 1.20 of Iob, and have seene the end of the Lord: hee was no looser in the conclusion, but God returned at length all into his bosome againe, nay double.

In a word, for this very purpose it is, even for their profit (for alas it is not Gods owne benefit hee seekes after but his peoples in all his administrations) that they live, that they doe, that they suf∣fer, that they dye; their death is in order to their gaine, as the Apostle saith, to me to live is Christ, and to die is gaine.

To make some application of this, and so to proceede. * 1.21

First, let us here take occasion, as many as are the called of God according to his purpose; and implanted in this glorious relation * 1.22 of children to a father; let us learne to advance his name; and ac∣cording to his name, let his prayse be in all the Congregations of the Saints. Truely (as Moses) sayd once) their Rocke is not as our Rocke: So may wee say, other fathers are not as this Father, our Father is set for the good and profit of his children. The divell is a father, so our Saviour speakes, you are of your father the divell; hee hath children, and he studieth nothing so much as that they may live all their daies in pleasure; striving to leade his followers altogether in plea∣sant paths: But alas hee hath no ayme at their profit, it is their losse hee seekes; and therefore at last hee makes them pay full deare for all their pleasure and content. But now God, hee is a wise Father, and in all his dispensations to his children (though they seeme for the present unpleasant) hee hath an ayme at their profit. Let this be for his prayse.

Secondly, let us labour to beleeve this, that God in all his * 1.23 dealings and administrations towards us, hath an eye to our pro∣fit. How hard soever the condition be that he putteth us into, if he take from us the desire of our eyes, the delight of our hearts, our liberties, our estates, our children; yet be perswaded of this, that God doth it for my good and benefit.

And thirdly, labour to reape the fruit and benefit that God aymeth at and intendeth, and would have us receive from all his * 1.24 administrations. When we are called together to give attendance

upon the preaching of the Word; then thinke, what am I come hither for? is it not for my profit? would God have me trifle out my time? surely the Lord would never have singled out a day of seven for himselfe, but that hee might likewise make his people partaker of spirituall advantages, and heavenly benefits; and therefore I lose a day, and never heare well, except I heare to profit. And thus what I say of this Ordinance, I might likewise speake of the rest before named. And so for this present occasion; the Lord now you see is pleased to call us to the house of mourning. Was it thinke yee? the purpose of God, that wee should meet to∣gether here in a customarie complimentall manner, to doe things in a common garpe, only to eate together, and drinke together? No, the Lord calleth us to a house of mourning, for our profit, that we might consider the end of all men, and that wee that are living, might lay the thing to heart.

And for you that are in present distresse, in regard of this parti∣cular affliction; reckon upon this, that God hath done this for your profit; labour yee therefore to reape the fruit of it; bee not so much poring upon the affliction, and altogether complaining of the bitternesse of the cup; but follow on after the profit and be∣nefit that God intendeth you thereby. And let every one labour to improve all administrations of God to this purpose; that as he in them all intendeth our good, so let us pursue after the benefit.

Secondly, let it instruct us further concerning our dutie: e∣ven to walke worthy of such a God as many of us as are in * 1.25 relation to him, as children to a Father, and servants to a Master; How should this first of all, winne us over to such a Father, to such a Master? and to make it our highest ambition, to * 1.26 be the people of such a God, the children of sucha Father, that is devoted to the profit and advantage of his children and ser∣vants? This is the gracious goodnesse of God, he takes pleasure in the prosperitie of his servants: their profit is his pleasure: Let us therefore walke worthy of such a Father, of such a Master; And seeing he intendeth our profit, and that wee cannot profit him, let us labour to walke in all well-pleasing: Wee cannot profit him, let us labour to please him.

Lastly, here is a word of instruction for Ministers, wee should * 1.27 in this case (as those that are intrusted with the sacred ordinances of God) labour to put on the minde of God (so the Apostle, we have, saith he, the mind of Christ.) Wee in the course of our Mi∣nisterie, as God aymeth at his peoples profit, so should wee, not ayme at our owne praise, and at our profiting by them, but that we might profit their soules. O blessed Preaching, when people profit by our preaching, when they are by that increased in know∣ledge, in love, in faith, in every grace. Such a Preacher was Saint

Paul: I please all men (saith he, 1 Cor. 10. ult. but how?) not seeking mine owne profit, but the profit of many, that they may bee saved. Oh * 1.28 labour to preach profitably, that our people may thrive under our ministerie. This is that which God aymeth at, and this is that which we should ayme at too.

And thus I have done with the first, and more generall propo∣sition arising from the words of Text. I come now to the se∣cond and more particular thing that we are to consider hence, and that is, that

As God graciously setteth himselfe to procure his peoples profit in all * 1.29 his administrations; so this is that hee aymeth at, in all the afflictions and chastisements, he exerciseth them withall.

It is no pleasure for him to be lashing and whipping his peo∣ple, to hold them under such sharpe discipline, it is for the profit of his children: so the Text expresseth it, but he for our profit.

Which first of all implieth, that Afflictions and chastisements are a meanes conducing to the profit of those that undergoe them: A point plaine in the Text, and the Scripture abundant in the proofe of it; and the experience of the Saints in a plentifull man∣ner confirming it. It is good for mee (saith David) that I have beene afflicted. And Ioseph giveth this honourable testimonie of God, The Lord (saith he) hath caused mee to be fruitfull in the land of my * 1.30 affliction; and thereupon giveth his child a name suteable.

Afflictions and chastisements, they become profitable, as the * 1.31 furnace to the gold, to purge out the drosse, to make a separation betweene the pure mettall, and the ore.

Profitable, as physicke to the body, to purge out the malig∣nant humours.

Profitable, as sope to the cloth, to fetch out the staines, to take out the greasie spottes (it is the Scripture expresion, their hearts are as fatte as grease) to make them white.

Profitable, as the Thunder to the Ayre, to purge it, to make it more commodious to breathe in.

Profitable, as the wind to the water, to make it the purer by its ventillation.

Profitable, as the pruning knife to the tree, to make it more fruitfull.

These, and the like metaphors we have, and by them wee are to conceive of the good, and benefit that comes to us by Gods castigation, and fatherly exercising of his people with his disci∣pline, and rod of Affliction.

But what are these blessed fruits, what is the profit accruing to the soule of the people of God by this meanes?

I can but name part of them. Besides that which is exprest in * 1.32 the Text, that we might bee partaker of his holinesse, there are

these gracious effects of afflictions. Weaning from the world: a bringing us into more acquaintance with God. Manasseth when hee was in affliction, hee besought the Lord his God, and humbled him∣selfe greatly before the God of his Fathers, and prayed unto him; and then * 1.33 (saith the Text) he knew that the Lord hee was God. God by this meanes makes us know our selves: the vanitie of the creature; the sinfulnesse of sinne; the sweetnesse of the Word; the excellency that is in the promises; makes us more compassionate to others; keepeth us from hell; and many other fruites there are of affli∣ctions.

But to passe this.

A second thing implied in the Doctrine is this, that as afflicti∣ons are meanes conducing to our profit, so God in exercising his people with them mainly intendeth it. The Lord (saith Moses) led * 1.34 thee through that great and terrible wildernesse, wherein were fiery Ser∣pents, and Scorpions, and drought, where there was no water, suffered thee to hunger, brought thee into hard straites; but what was Gods ayme in this? that hee might humble thee; and that hee might prove thee, to doe thee good at the later end. By this (saith the Prophet, * 1.35 speaking of the afflictions of the Church) shall the iniquitie of Ia∣cob be purged, and this is all the fruit to take away his sinne.

This I say is that which God intendeth by the afflictions of his people: and this is that which the servants of God, by faith have beene able to apprehend, and to interpret the Lords meaning in all his sharpe dispensations towards them: As the Prophet Habak∣kuk, having made a terrible description of the Babylonish rod, hee concludes in the twelfth verse of his first Chapter; Art not thou * 1.36 from everlasting, O Lord my God? Wee shall not die, O Lord, thou hast ordained them for Iudgement; and O mighty God, thou hast established them for correction.

This is that likewise which the Saints of God have looked for, * 1.37 and expected, that while the windes of afflictions have beene blowing, some ship or other should come home richly fraighted. So David, when that storme of cursing came from the mouth of Shimei: Oh (saith David) let him alone, let him curse, it may be that the Lord will looke on mine affliction, and that the Lord will requite good for his cursing this day. So when Rabshaketh came up against Ierusalem: Let him alone (saith Hezekiah) answer him not a word, it may be the Lord will heare the words of Rabshaketh, whom his Master * 1.38 hath sent to reproach the living God, and will reprove the words which the Lord hath heard; It may be the Lord will open his eare upon this rage and blasphemie, and consider his people and doe them good. The Saints of God, I say, have expected good, and benefit from Gods afflicting of them.

For the use of this, and so to draw to a conclusion. In the first * 1.39

place: Seeing this is Gods intent in all his administrations to his people, especially in his castigations of them, and reaching out unto them such sharpe and bitter potions. It may serve to checke and controule all those hard thoughts, that wee are apt to suffer to lodge within us, concerning Gods dealing with us, in the time of our distresses. Apt we are to speak foolishly and unadvisedly con∣cerning * 1.40 God, and to misconster his administrations. This hath beene the frailtie of Gods dearest servants in their affliction. I shall one day (said David) perish by the hand of Saul. Woe is mee (saith I∣saiah) for I am undone, because I am a man of uncleane lips. The Lord (saith the Church) hath broken my teeth with gravell stones, and co∣vered me with ashes, he hath removed my soule farre off from peace, and I said my strength and my hope is perished from the Lord. The Lord * 1.41 hath forsaken me (saith Zion) and my Lord hath forgotten mee. Iob though for a good while hee carried himselfe very fairely, and demeaned himselfe very warily toward God; yet when he began to be wet to the skinne, then he speakes foolishly, and unadvised∣ly, falleth to the cursing of his day; not to the cursing of his God; as Sathan thought he would, but of his day, though that was too much, and ill beseeming so holy a man, The Saints, I say, are apt to mistake themselves this way, and to overshoote themselves in this case. We should therefore humble our selves before the Lord for this distemper of soule, and labour to keepe downe such unquiet thoughts, and hard disputings that are apt to rise within us against God, and his dispensations: And consider, that what∣soever our thoughts are, yet the Lord knoweth his owne thoughts con∣cerning us; as he himselfe speakes in Ier. 29. howsoever (saith he) * 1.42 you may thinke that I intend to cut you off for ever, yet I know my thoughts that I thinke towards you, even thoughts of peace, and not of evill, to give you an expected end.

Againe secondly, it may serve to comfort the godly concer∣ning * 1.43 all the meanes and instruments of their sufferings, whether they be men or divels. Wicked men and divels whom God useth as a Rod to chastise his people, their malice is great, and their rage violent, and they march on with much furie against the godly; they intend their utter ruine and devastation, and purpose nothing lesse. But O Assyrian (saith God) the rodde of mine anger, and the * 1.44 staffe in their hand is mine indignation: howbeit hee meaneth not so, nei∣ther doth his heart thinke so, but it is in his heart to destroy and cut off; But (saith the Lord) whatsoever his meaning is, I know what my in∣tentions are; hee is but the rodde in mine hand, and I will give such strokes with it, as my people may beare, and such as may bee for their profit. This, I say, should comfort us concerning all the instruments of our suffering, whatsoever they be. The Phisitian, * 1.45 you know, applieth the horseleaches to his distempered Patient,

the Horseleech intendeth nothing but the satiating and filling him∣selfe with the blood of the sicke partie; but the Physitian hath another ayme, even the drawing out of the putrified and corrup∣ted blood. God suffereth wicked men and divels as Horseleeches to suck his people, to draw their blood, but it is in order to their good; it is no matter what wicked men thinke, though Ashur thinke not so, yet God purposeth it, and aymes at it, and in con∣clusion effects it; and then (saith hee) it shall come to passe that when the Lord hath performed his whole worke upon mount Sion, I will punish * 1.46 the fruit of the stout heart of the King of Assyria, and the glory of his high lookes.

Againe in the third place. Seeing this is Gods ayme in all his afflictions, whatsoever the instrument be, how sharpe soever the * 1.47 castigation be, or of what nature, whether it be in a spirituall way by sore temptations and buffetings of Sathan, or outwardly by losses in our estate, or death of friends, &c. seeing I say this is Gods purpose and intent that his people may be profited; Let us quiet∣ly and patiently apply our selves unto God, and expect the quiet and peaceable fruit of righteousnesse, that shall spring up in due time, to those that are this way exercised by the Lord: Looke for it and presse on to this, quietly to waite on the Lord our God for a blessed fruit of such administrations.

An argument ab utili, is an argument of great prevayle: what will not men doe for Profit? It is for profit that men rise up early and goe to bed late, and eate the bread of carefulnesse. The Hus∣bandman takes much paines and plowes his ground, indures many sharpe stormes, and piercing winters; the Machant runnes divers hazards abroad, and all for profit: so should we, be willing pa∣tiently and quietly to submit to Gods dealing, humbly to apply our selves to his wise and fatherly administrations, seeing hee in∣tendeth by it our profit. And take heede of murmuring and repi∣ning against the Lord: this will make him indeede to lay heavier blowes upon us; an impatient Patient makes the Physitian deale more harshly, and a strugling child procureth for himselfe the more and sorer stripes; what though our potion bee bitter, so long as it is wholesome, have wee not reason to submit our selves?

But here is the mayne thing wee sticke at. You may happily reply; Indeed if we could see our corruptions subdued, our hearts * 1.48 humbled, the pride that is within us abated, and that God would be pleased to bring us more nearer to him, and make us more hea∣venly minded, and weane our affections from the world, if wee could see this fruite of all our sufferings and temptations and crosses, it would be an abundant satisfaction to our soules; but alas, alas, wee cannot see this profit; our hearts are still full of

many spirituall distempers, and great prevaylings of evill there is upon us; notwithstanding all these Stormes and Frosts, and tempestuous hard Winters, yet these weeds of wickednesse grow and are marvelous lively: this is the bitternesse of the cup, and this is that which sinketh the heart most under all those pressures which lye upon us.

To which I answer, first, wee must judge rightly and wisely; * 1.49 and consider well whether it be the time for the fruite of affliction * 1.50 to spring forth. No affliction for the present seemeth joyous, and no affli∣ction, it may be for the time of its working appeareth commodi∣ous: But (saith the Apostle) they doe bring forth the quiet fruite of righteousnesse.

Againe secondly, wee may perhaps beare too much upon the * 1.51 physicke: alas! afflictions and crosses of themselves they will ra∣ther drive us further then draw us nearer unto God; wee are therefore to submit our selves unto God in his way of administra∣tion, and to intreate his blessing upon them, that through that they may be made successefull. As every creature, so every condi∣tion both of prosperitie and adversitie, is sanctified to us by the Word and by prayer.

And take heede of disputing against the Lord, as wee are apt to * 1.52 doe, he is wise above all that wee can conceive, he is wonderfull in working, and knoweth how to bring about the good of his people in a wonderfull way: what if he will plunge thee into the mire in order to holinesse? what if Christ will put clay upon a mans eyes in order to sight? a medicine more likely to put out his eyes. Considering therefore that God is wise and wonderfull in his working; let us apply ourselves to him, and in due time wee shall see the fruite and benefit of all his admini∣strations.

I should now have come to the third and last proposition, and that was, That this profit that God aymeth at in all his castigati∣ons of his children, is to make them partaker of his holinesse. And this is profit indeede, when God thereby draweth us from the world, and makes us more heavenly minded, and more dead to the creature, purgeth away our drosse, and takes away that filth and corruption that is in us; oh this will I quit all the cost, and make amends for all the labour and paines and hardship wee have beene made to endure. But I shall forbeare to insist upon this.

So much for the Text.

There is a word to be spoken according to custome with respect to the occasion of our meeting. I have done the maine part of my taske, which was to present to you a word of instruction; and therefore for the occasion concerning this young gentleman dis∣ceased,

whose Funeralls wee now solemnize, I shall but speake a few words and so conclude.

I neede not to speake any thing concerning his parentage and discent; nor much concerning his education, I am confident that that was religious and gracious, and such as wherein there was a second travell in order to his spirituall birth, that Iesus Christ might be formed in him.

For his owne particular, though I can speake nothing upon my owne knowledge (being a meere stranger) yet I have such a testimony concerning him, from those that deserve cre∣dence both of me and you, as that I shall conclude that of him, as may give us good hope concerning his finall and eternall estate.

If so be contrition of heart and sorrow for sinne? If earnest and constant prayer unto God; If lamenting of youthfull miscariages and the not answering of time and meanes, and opportunities, and religious education, and that godly care that was exercised in or∣der to his spirituall welfare and building of him up in the know∣ledge of God and of Christ. If, I say, the lamenting of the neglect of opportunities of this kinde: If so•…•…e the desire of the prayers of others for him, and that out of a sense of his owne disabilitie to plead his owne cause: If so bee a gracious communication of God unto him in wayes of comfort in the time of his sicknesse, supporting him under divers pressures, and many sore and grie∣vous temptations that lay upon him: If so be his setled resolution concerning his spirituall estate; and the satisfying of others in many doubts and disquiets of spirit that rose within him. If so be the due respect to the Lords day, the desire of promoting the sanctifying of it both by himselfe and others, with a continuall griefe proceeding from a sense of his owne disabilitie to answer to the occasions and duties of the day. If there bee any thing to bee concluded of concerning Religion, from such passages as these; then (brethren) I have all these as so many materialls put into my hand to builde withall, and so to reare up a testimony be∣fore you concerning this disceased.

And thus in briefe have I testefied of him; and to you all hee (though dead) now speakes, but in a more speciall manner to you that are young men: his death, and that example wee have in him of mortalitie, is as a loud Sermon preached unto you, concerning the care you ought to have, to bethinke your selves in your younger yeares of the things that concerne your spirituall and eternall welfare, and how much it concernes you now to give all dilligence to make your calling and election sure. Your thoughts (it may bee) are too much upon your patrimony and inheritan∣ces, your houses and possessions, your great estates and your

matches, that thereby you may (as you use to say) rayse your fortunes: too too apt you are to be taken up with these conside∣rations and to pursue thoughts of this nature: but you see by this example how God may come and prevent the accomplish∣ment of all these, and in that day, in that very day all these thoughts will perish, death may come and marry you to the dust, and call you, not to your fathers mansions, but to the common house ap∣pointed for all living, where you must say to corruption, thou art my * 1.53 father, and to the worme, thou art my mother and my sister: this was his condition, and so may yours bee too: Therefore you young men, remember you your Creatour in the dayes of your youth; and know you that God hath provided instructions and counsels in his Word that are directed to young men, that they may know how to cleanse their way, and to flie the lusts of youth, and betimes to beginne with God, that so whether they live to old age, or be cut off in youth, they may be gathered to their Fathers in a good and a full age, like a Shocke of Corne, and so receive the blessing of the promise.

FINIS.

Notes

• * 1.1

  Isa. 45. 24.
• * 1.2

  The Analy∣sis of the Chapter.
• * 1.3

  Propos. 1. God is plea∣sed to set himselfe to procure the profit of his people.
• * 1.4

  Proved by instances.
• * 1.5

  1. In his institu∣ting Ordi∣nances in the Church.
• * 1.6

  1. The prea∣ching of the Word. Act. 26. 18.
• * 1.7

  2 Tim. 3. 16.
• * 1.8

  2. The Sacra∣ment of the Supper.
• * 1.9

  3. Prayer:
• * 1.10

  Vnprofitable living under the ordinan∣ces, a taking the name of God in vaine.
• * 1.11

  4. Se•…•…ng of Christ into the world in our nature.
• * 1.12

  2. In his com∣mand and in∣junction. Deut. 10. 13.
• * 1.13

  Matth. 〈◊〉〈◊〉. 29.
• * 1.14

  3. In his several administrati∣ons. 1. Permitting sin to remain.
• * 1.15

  2. To pre∣vaile.
• * 1.16

  3. Withdraw∣ing his pre∣sence.
• * 1.17

  4. Suspending his answer to their prayers.
• * 1.18

  5. Denying their particu∣lar suites.
• * 1.19

  6. Deprives them of their dearest bles∣sings:
• * 1.20

  Iames 5. 11.
• * 1.21

  Use of exhor∣tation.
• * 1.22

  1.
• * 1.23

  2.
• * 1.24

  3.
• * 1.25

  Vse 2. Of Instructi∣on.
• * 1.26

  1.
• * 1.27

  2.
• * 1.28

  1 Cor. 10. 33.
• * 1.29

  Propos. 2. Gods ayme in afflicting his children, is their profit.
• * 1.30

  Gen 41. 52.
• * 1.31

  Afflictions they are pro∣fitable.
• * 1.32

  The blessed fruit of af∣flictions.
• * 1.33

  2 Chron. 33. 1•…•…:
• * 1.34

  Deut. 8. 15.
• * 1.35

  Isa. 27. 9.
• * 1.36

  Hab. 1. 12.
• * 1.37

  The Saints of God have waited for the profit of af∣flictions, 2 Sam. 16. 12.
• * 1.38

  Isa. 37. 4.
• * 1.39

  Vse 1. For reproofe.
• * 1.40

  Gods chil∣dren prone to misconster the intent of God in their afflictions. 1 Sam. 27. 1. Esa. 6. 5.
• * 1.41

  Lam. 3. 16. 18 Isa. 49. 14.
• * 1.42

  Jer. 29. 11.
• * 1.43

  Vse 2. For comfort.
• * 1.44

  Isa. 10. 57.
• * 1.45

  Simile.
• * 1.46

  Isay 10. 12.
• * 1.47

  Vse 3. Exhortation to a patient expectation of the fruit of affliction.
• * 1.48

  Obiect.
• * 1.49

  Answ.
• * 1.50

  1.
• * 1.51

  2.
• * 1.52

  3.
• * 1.53

  Iob 17. 4.