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Unless thy Law had been my delights, I should then have perished in mine Affliction.
THis Psalm (out of which my Text is taken) exceeds all the other Psalms, not only in length, but in excel∣lency, so far (in the judgement of Ambrose) as the light of the Sun excels
the light of the Moon. As the Book of Psalms is stiled by Luther, An Epitome of the Bible, or a little Bible▪ So may this Psalm fitly bee called, An Epitome of the Book of Psalms. It was written (as is thought) by David in the dayes of his banishment under Saul, but so penned, that the words thereof suit the condition of all Saints. It is penu doctrinae publicum unicuique apta & convenientia distribu∣ens, A publick store-house of heavenly doctrines, distributing fit, and conve∣nient instructions to all the people of God, and therefore should bee in no less account with those who are spiri∣tually alive, than is the use of the Sun, Air, and Fire, with those who are na∣turally alive: It is divided into two and twenty Sections, according to the Hebrew Alphabet, and therefore fitly called A holy Alphabet for Sions Schol∣lars. The A, B, C, of godliness: Sixt•••• Senensis calls it, An Alphabetical Poem▪ The Iews are said to teach it their little
children the first thing they learn, and therein they take a very right course, both in regard of the heaven∣ly matter, and plain stile fitted for all capacities. The chief scope of it, is to set out the glorious excellencies and perfections of the Law of God. There is not a verse (except one onely, say some Learned men in Print, but are therein deceived; but I may truly say, Except the 122. and the 90. verses) in this long Psalm, wherein there is not mention made of the Law of God, under the name of Law, or Statutes, or Precepts, or Testimonies, or Com∣mandements, or Ordinances, or Word, or Promises, or Wayes, or Judge∣ments, or Name, or Righteousness, or Truth, &c.
This Text that I have chosen, sets out the great benefit and comfort, which David found in the Law of God in the time of his affliction—It kept him from perishing. Had not thy Law been my delights, I had perished in my affliction.
The word Law is taken diversly in Scripture, sometimes for the Moral Law, Jam. 2. 10. Sometimes for the whole Oeconomy, Polity, and Regiment of Moses, for the whole Mosaical dis∣pensation by Laws, partly Moral, partly Judicial, partly Ceremonial, Gal. 3. 23. Sometimes for the five Books of Moses, Luke 24. 44. Sometimes for the whole Doctrine of God, contained in the Scriptures of the Old Testament, Joh. 7. 49. By Law in this place is meant, all those Books of the Scrip∣ture which were written when this Psalm was penned. But I shall handle it in a larger sense, as it comprehends all the Books both of the Old and New Testament. For the word Law is sometimes also taken for the Gospel, as it is Micah 4. 2. Isa. 2. 3. The mean∣ing then is, Unless thy Law, that is, Thy Word, had been my delights, I should have perished in mine Affliction.
David speaks this (saith Musculus) of the distressed condition hee was
in, when persecuted by Saul, forced to flye to the Philistins, and sometimes to hide himself in the rocks and caves of the earth. Hi•• vero simile est, fuisse illi ad manum codicem divinae legis, &c. It is very likely (saith hee) that hee had the Book of Gods Law with him, by the reading of which, hee mitiga∣ted and allayed his sorrows, and kept himself pure from communicating with the Heathen in their superstiti∣ons. The Greek Scholiasts say, That David uttered these words, A Saule pulsus, & apud Philistaeos & impios ho∣mines agere coactus, when driven from Saul, and compelled to live amongst the wicked Philistins, &c. for he would have been allured to have communi∣cated with them in their impieties, had he not carried about him the me∣ditation of the word of God. Unless thy Law had been my delights, &c.
In the words themselves, wee have two Truths supposed, and one Truth clearly proposed.
1 Two Truths supposed.
1 That the dearest of Gods Saints, are subject to many great and tedious Afflictions.
2 That the word of God is the Saints darling, and delights.
One Truth clearly proposed.
That the Law of God delighted in, is the afflicted Saints Antidote a∣gainst ruine, and destruction.
1 Two Truths supposed.
The first is this:
Doct. 1. That the best of Gods Saints are in this life subject to many great and tedious Afflictions.
David was a man after Gods own heart, and yet hee was a man made up of troubles of all sorts and sizes, in∣somuch as hee professeth of himself, Psal. 69. 1, 2, 3. Save mee, O God, for the waters are come in unto my soul, I sink in deep mire where there is no standing, I am come into deep waters, where the flouds over-flow mee; I am weary of my crying, my throat is dryed, mine eyes
fail while I wait for my God. And in this Text he professeth that his afflictions were so great, that he must necessarily have perished under them, had hee not been sustained by the powerfull comforts he fetched out of the word. There is an emphasis in the word Then, I should then have perished: that is, long before this time; then, when I was afflicted, then I should have perished. Iunius and Tremelius tran∣slate it, Iam diu periissem, &c. I should long ago have perished. Iob was a man eminent for godliness, and yet as eminent for afflictions. Nay jesus Christ himself was a man of sor∣rows, Isa. 53. 3. Insomuch as that it is truly said, God had one Son without sin, but no Son without sorrow.
This our Dear Sister, at whose Fu∣neral wee are met, was a woman full of many and great afflictions, which (no doubt) would have quite drowned and swallowed her up, had not the Word of God supported her, there∣fore
it was that shee desired that this Text might bee the subject of her Funeral Sermon.
Quest. But why doth God afflict his own children with such variety of long and great Afflictions?
Ans. 1. God doth not do this, be∣cause hee hates them, but because hee loves them, For whom the Lord loveth hee chastiseth, &c. Heb. 12. 6. Did the Lord hate them, hee would suffer them to go merrily to Hell. There is no surer sign of Gods reprobating anger, than to suffer a man to prosper in wicked courses. God threatneth this as the greatest punishment, not to punish them, Hos. 4. 14. And therefore because God loveth his children, hee chastiseth them in this world, that they may not bee condemned in the world to come, 1 Cor. 11. 33.
2 God doth not do this, because hee would hurt them, but for their good, Jer. 24. 5. The good figs were sent into Captivity for their good. Heb.
12. 10. Hee for our profit, &c. God hath very gracious and merciful ends and aims in afflicting his people. Give mee leave here to inlarge my Discourse, and to give you an account of some of these Divine aims.
1 Gods design is to teach us to know him, and to trust in him, and to know our selves. It is a true saying of Luther, Schola crucis, est Schola lucis, the School of Affliction, is a School of Instruction, Gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, His rods (when sanctified) are powerful Ser∣mons to teach us,
1 To know God, And this is life E∣ternal to know him, Joh. 17. 3. It is said of Manasseh, a Chron. 33. 13. Then Manasseh knew that the Lord hee was God. Then, when hee was caught among the thorns, bound with setters, and carried to Babylon; before that time hee knew not the Lord: Afflicti∣ons teach us to know God, not only in his power and greatness, in his anger, and hatred against sin, but also in his
goodness and mercy; For God doth so sweeten the bitter cup of affliction, that a childe of God doth many times taste more of Gods love in one months af∣fliction, than in many years of prospe∣rity, 2 Cor. 1. 4, 5. 2 Cor. 7. 4. Adde to this. Afflictions teach us to know God Experimentally and affectionative∣ly, not cerebraliter (as Calvin saith) but cordialiter, so to know him, as to love and fear him, and to flye unto him as our rock and hiding-place in the day of our distress. It is said, Cant. 3. 1. By night I sought him whom my soul loveth, &c. Some by the word Night, understand the night of divine desertion, and from the words Gilbertus hath this saying, Qui quaerit in nocte, non quaerit ut videat, sed ut amplectatur; Hee that seeks after God in the night of adversity, doth not seek to see him, and know him formal∣ly and superficially, but to imbrace him, and to love him really and cordi∣ally: And therefore the Church ne∣ver left till shee had found Christ, and
when shee had found him, shee held him and would not let him go, Cant. 3. 2, 3, 4.
2 Not onely to know God, but also to trust in him, 2 Cor. 1. 9. Wee had the sentence of death in our selves, that wee should not trust in our selves, but in God▪ which raiseth the dead. Note here, 1 That an Apostle is apt in time of prosperity, to trust in himself. 2 That God brings his children to the gates of death, that they might learn not to trust in themselves, but in God, which raiseth the dead, that is, from a dead and desperate condition.
3 Not onely to know God, but to know our selves, which two are the chief parts of Christian Religion: It is said of the Prodigal, that when hee was in adversity, then hee came to him∣self, Luke 15. 17. And when hee came to himself. He was spiritually distracted, when hee was in prosperity: Afflictions teach us to know that wee are but men, according to that of David, Psal.
9. 20. Put them in fear, O Lord, that they may know themselves to bee but men. Caligula and Domitian, Emperors of Rome, who in prosperity would bee called Gods, when it thundred from Heaven, were so terrified, that then they knew they were but men. In prosperity wee forget our mortality. Adversity causeth us to know, not on∣ly that wee are men, but frail men, that God hath us between his hands (as it is Ezek. 21. 17.) and can as easily crush us, as wee do moths: That wee are in Gods hands, as the Clay in the hands of the Potter: That hee hath an absolute soveraignty over us, and that wee depend upon him for our being, well-being, and eternal-being. These things wee know feelingly and practi∣cally in the day of Affliction. And it much concerns us to know these things, and to know them powerfully. For this will make us stand in awe of God, and study to serve and please him. Hee that depends upon a man
for his livelihood, knowing that hee hath him at an advantage, and can ea∣sily undo him, will certainly endeavor to comply with him, and to obtain his favour. The ground of all service and obedience is dependence. And did wee really and experimentally know our dependence upon God, and the advantages hee hath us at, wee could not, wee would not but comply with him, and labour above all things to gain his love and favour.
2 Gods aim in afflicting his children,* 1.1 is either to keep them from sin, or when they have sinned; to bring them to re∣pentance for it, and from it.
1 To keep them from sin; This made him send an Angel of Satan to buffet Paul, lest hee should bee lifted up in pride, and exalted above measure, 2 Cor. 12. 7.
2 When they have sinned to bring them to repentance for it, and from it. God brings his children low, not to trample upon them, but to make them
low in their own eyes, and to humble them for sin, Deut. 8. 2. God brings them into the deep waters, not to drown them, but to wash and cleanse them, Isa. 27. 9. By this shall the iniquity of Iacob bee purged, and this is all the fruit, to take away sin, &c. Afflictions (when sanctified) are divine Hammers, to break, and as Moses his Rod, to cleave our rocky hearts in peeces.
1 They open the eyes to see sin Ocu∣los quos culpa claudit, paena aperit. When the brethren of Ioseph were in adversity then they saw (and not before) the greatness of their sin in selling their Brother, Gen, 42. 21.
They open the ear to Discipline. In prosperity wee turn a deaf ear to the voyce of the charmer, though he charm never so wisely. But adversity open∣eth the ear, and causeth us to attend: When God spake upon Mount Sinah in a terrible manner, then the people said unto Moses, Speak thou unto us, all that the Lord our God shall speak unto
thee, and wee will hear it, and do it, Deut. 5. 27. Memorable is that Text, Jer. 2. 24. A wilde Ass used to the Wilderness, that snuffeth up the wind at her pleasure, in her occasion who can turn her away? all they that seek her, will not weary themselves, in her month they shall finde her; in her month, that is, when she is great with young, and near her time. A wicked man in the day of his pros∣perity, is like a wilde Ass used to the wilderness, hee snuffeth at any that shall reprove him, hee is of an uncir∣cumcised ear, and a rebellious heart, but in his month, that is, when hee is bigge with Afflictions, then hee will be easily found; this will open his ear to Discipline.
3 They will open the mouth to con∣fess sin, Judg. 10. 15.
4 They will command us to depart from iniquity, Job. 36. ••, 9, 10.
Afflictions are Gods Furnaces, to purge out the dross of our sins, Gods files to pare off our spiritual rust, Gods Fannes
to winnow out our chaffe. In prospe∣rity wee gather much soil, but adver∣sity purgeth and purifieth us. This is its proper work, to work out unrighte∣ousness, Dan. 11. 35. Dan. 12. 10.
3 Gods end is not only to keep us from sin,* 1.2 but to make us holy and righ∣teous, therefore it is said, Isa. 26. 9. When they judgements are in the earth, the inhabitants of the world will learn righ∣teousness. And Heb. 12. 10.—Hee for our profit, that wee may bee partakers of his holiness. As the waters that drowned the old world, did not hurt the Ark of Noah, but bare it up above the earth, and as they increased, so the Ark was lifted up nearer and nearer to Heaven: So Afflictions (when sanctifi∣ed) do not prejudice the Saints of God, but lift them up nearer unto God in holiness, and heavenly-mindedness.
4 Gods design in afflicting his chil∣dren, is to make the world bitter unto them,* 1.3 and Christ sweet. 1 To imbit∣ter the world: There are two lame leggs
upon which all worldly things stand, uncertainty, and insufficiency. All earth∣ly things are like the earth, founded upon nothing. They are like heaps made of wax, that quickly melt away. Riches, and honours, wise, and children, have wings, and flye away; they are like unto Absoloms Mule, they will fail us, when wee have most need of them; They may puffe up the soul, but they cannot satisfie it, inflare possunt, satiare animam non possunt: They are all vani∣ty and vexation of spirit, so saith the Preacher; but most people in time of health, will not beleeve these things; but when some great sickness betides them, this is as a real Sermon, to make out the truth of them; then they see, that a Velvet slipper cannot cure the Gout, nor a golden cap the head ache, Prov. 〈◊〉〈◊〉. 4. That riches avail not in the day of wrath, and this imbitters the world.
2 To make Christ sweet and precious. When Christ and his Disciples were in a
ship together, Mat. 8. 25. it is said, That Christ was asleep, and as long as the Sea was calm, his Disciples suffer∣ed him to sleep, but when they were ready to bee drowned, then they a∣woke Christ, and said, Master, save us, wee perish. Even the best of Saints when fatted with outward plenty and abundance, are prone to suffer Christ 〈◊〉〈◊〉 lye asleep within them, and so neglect the lively actings of Faith upon Christ; but when the storms of affliction, and outward calamity begin to arise, and they are ready to bee overwhelmed with distresses, then None but Christ, none but Christ.
5 Gods design in afflicting his chil∣dren, is to prove, and improve their graces.
1 To prove their graces, Rev. 2. 10. Deut. 8. 2. to prove the truth, and the strength of them. 1 The truth and sin∣cerity of their graces; For this cause he loaded Iob with afflictions, to try whe∣ther hee served God for his Camels
and Oxen, or for love to God. As So∣lomons sword tried the true Mother from the false; So the sword of affliction discovers the sincere Christian from the hypocrite. Distresses are divine touchstones, to try whether we be true or counterfeit Saints; That grace is true, which upon tryal is found true. 2 To try the strength of our graces. For it requires a strong faith to indure great afflictions. That Faith which will suf∣fice for a little affliction, will not suffice for a great one. Peter had faith enough to come to Christ upon the Sea, but assoon as the storm began to arise, his Faith began to fail, and Christ said, Why art thou afraid, O thou of little Faith? Mat. 14. 30, 31. It must bee a strong Faith that must keep us from sinking in the day of great Distress.
2 To improve our graces. It is re∣ported of the Lionesse, that she leaves her young ones, till they have almost killed themselves with roaring, and howling, and then at last gasp, shee re∣lieves
relieves them, and by this means they become more couragious. So God brings his children into the deeps, and suffers Ionah to bee three daies and three nights in the belly of the Whale, and David to cry till his throat was dry, Psal. 69. 3. and suffers his Apostles to bee all the night in a great storm till the fourth watch, and then hee comes and rebukes the winds, and by this means hee mightily increaseth their pa∣tience and dependence upon God, and their Faith in Christ. As the Palm-tree, the more it is depressed, the higher, stronger, and fruitfuller it grows; So doth the graces of Gods people.
Lastly, Gods aim in afflicting his people, is to put an edge upon their pray∣ers, and all their other holy services.
1 Upon Prayer: What a famous Prayer did Manasseh make, when hee was under his iron fetters. It is thrice mentioned, 2 Chron. 33. 13, 18, 19. When Paul was struck off his horse, and struck with blindness, then hee
prayed to purpose. Therefore it is said, Act. 9. 11. Behold hee prayeth! In pro∣sperity wee pray heavily and drowsily, but adversity adds wings to our pray∣ers, Isa. 26. 16. The very heathen Marriners cryed aloud to God in a storm. It is an ordinary saying, Qui nescit orare discat navigare. There are no Saylors so wicked, but they will pray when in a great storm.
2 Upon Preaching. Prosperity glutteth the spiritual appetite, adver∣sity whetreth it.
3 Upon a Sacrament. How sweet is a Sacrament to a true Saint after a long and great sickness?
1 It makes God, and the word of God precious. If God sets our Corn-fields on fire (as Absalom did Ioabs) then hee shall bee sure to cause us to come run∣ning to him: And how sweet is a text of Scripture to a childe of God in the hour of his distress?
By all this it appears that God afflicts his children not to hurt them, but to
help them, and that God hath many glorious and gracious ends and aimes in afflicting of them. Therefore it is that David saith of himself in the 71. verse of this Psalm, It is good for mee that I have been afflicted, that I might learn thy Statutes, Hee never said, It is good for mee that I have been in pro∣sperity, but hee rather saith the con∣trary in the 67. verse, Before I were afflicted, I went astray, but now I have kept thy word. Gods people will bless God as much (if not more) in Heaven, for their adversity, than for their pro∣sperity.
Use 1. Let us not pass rash censures upon persons under great afflictions. Say not, such a woman is a greater sinner than others, because more afflicted. This was the fault of Iobs friends, and God expresseth his anger against them for it, Iob 42. 7. My wrath is kindled against thee, and thy two friends, for you have not spoken the thing that is right, &c. This was the fault of the Barbari∣ans,
Act. 28. 4. When they saw the ve∣nemous beast hang upon the hand of Paul, they said among themselves, no doubt this man is a murderer, &c. But remember they were Barbarians. It is a sign of a Barbarian, not of a Christian to pass a rash censure upon persons in affliction. Think you (saith Christ) that those eighteen upon whom the Tower in Siloam fell and slew them, that they were sinners above all men that dwelt in Jeru∣salem. I tell you, nay, but except you re∣pent, ye shall all likewise perish, Luke 13. 4, 5. Think you that they which have the stone and gout in extremity, that have cancers in their faces and breasts, are greater sinners than others. I tell you nay, &c. For my part, if I would censure any, it should bee such as live wickedly, and meet with no affliction: These have the black brand of reproba∣tion upon them. These are men de∣signed to damnation. Ambrose would not tarry a night in the house of a Gentleman that had never in all his
life been afflicted, for fear (as hee said) lest some great and sudden judgement should betide it. But when I see a godly woman afflicted, then I say, this is not so much for her sin, as for her trial; this is not to hurt her, but to teach her to know God, and to know her selfe, to break her heart for sin, and from sin, to make the world bitter, and Christ sweet. God hath put her into the fire of affliction, to refine her, and make her a vessel fit for his use. God is striking her with the hammer of af∣fliction, that shee may bee squared, and made ready to bee laid in the heavenly Ierusalem.
Use 2. Here is rich comfort to the chil∣dren of God, under the greatest afflictions. For the best of Saints are subject to the worst afflictions: This is the lot of all Gods children, Christ himself not ex∣cepted. Afflictions (indeed) conside∣red in their own nature, are evil things, and so are called, Amos 5. 1••. They are part of the curse due to sin, the
fruit of Gods revenging wrath; they are as a biting and stinging Serpent. And to a wicked man, remaining wicked, they are the beginning of Hell: Un∣sanctified afflictions parboil a wicked man for hell and damnation. But now to a childe of God, they have lost both their name and nature, they are not pu∣nishments properly, but chastisements, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They are not satisfactory, but castigatory. Jesus Christ hath taken away the sting of these Serpents; they are not fiery, but brazen Serpents, they have a healing, not a hurting power. Christ hath removed the curse, and bitterness of them; as the wood sweetned the waters of Marah, Exod. 15. 25. So Christs Cross hath sweetned the bitterness of Afflictions.
There are eight comfortable consi∣derations to chear the heart of a childe of God in the day of his distress.
1 God never afflicts his people, but ut of pure necessity, 1 Pet. 1. 6. Though ow for a season, if need bee, yee are ••••∣••aviness. As a most loving Father,
never corrects his childe, but when he•• is forced to it. Hee willingly pro∣vides for his childe, but punisheth him unwillingly. So God freely loadeth with his blessings, but hee never chastiseth his children, but when forced to it, therefore hee saith expresly, Lam. 3. 33. Hee doth not afflict willingly, Isa. 27. 1. Fury is not in mee. It is wee that put Thunderbolts in Gods hand. If the S••n did not first draw up the va∣pours from the earth, there would ne∣ver bee any thundering, or lightening. God would never thunder from Hea∣ven with his judgements, if our sins did not first cry to Heaven for punishment. As Christ whipt the sellers of Oxen and Sheep out of the Temple with a whip made (in all probability) of their own cords; So God never scourgeth us, but it is with a whip made of our own sins, Prov. 5. 22. Rom. 2. 5.—Thou treasurest up to thy self, &c. God hath a double trea∣sure, a treasure of mercy, and a treasure of wrath; his treasure of mercy is alwayes
full, but his treasure of wrath is empty, till wee fill it by our sins. And there∣fore when God punisheth his children, hee calls it a strange work, and a strange act, Isa. 28. 21. It is observed of the Bee, that it never stings, but when pro∣voked: Sure I am, that God never afflicts his children, but out of pure necessity.
2 Not only out of pure necessity, but out of true and real love; as I have shewed, Heb. 12. 6, 7, 8.
Object. Do not divine afflictions pro∣ceed out of anger? Was not God angry with Moses for speaking unadvisedly with his his lips? And angry with David for his Adultery, and thereupon afflicted both of them?
Answ. This anger was a Fatherly anger, rooted in love; It was not ira quae reprobat, but ira quae purgat: It was not ira hostilis & exterminativa, but ira paterna & medicinalis. As it is a great punishment, for God sometimes not to punish, Isaiah 1. 5. Hos. 4. 14.
So it is a great mercy, sometimes for God to withdraw his mercy.
3 Afflictions are a part of Divine predestination. That God which hath e∣lected us to salvation, hath also elected us unto afflictions, 1 Thes. 1. 3. That no man should bee moved by these afflictions; for you your selves know that wee are appoint∣ed thereunto. The same love with which God elects us, and bestoweth Christ, and his Spirit upon us, with the very same love hee afflicts us.
4 They are part of the gracious Covenant which God hath made with his people, Psal. 89. 31, 32, 33. In which words we have three things con∣siderable.
1 A supposition of sin; If his children forsake my Law, &c. For sin is alwayes causa sine qua non, the cause without which God would never chastise us, and for the most part it is the cause for which.
2 Wee have a gracious promise, Then I will visit their transgression with
the rod, and their iniquity with stripes.
3 Wee have a merciful qualificati∣on: Nevertheless my loving kindnesse will I not utterly take from him, nor suffer my faithfulness to fail, my Covenant will I not break, &c. Afflictions are not only mercies, but Covenant-mercies; There∣fore David saith, Psal. 119. 75.—and that thou in faithfulness hast afflicted mee. God would bee unfaithful, if hee did not afflict his children.
5 Consider that afflictions are part of the Saints blessedness, Job. 5. 17. Behold! happy is the man whom God cor∣recteth, &c. Behold (saith Eliphaz) and wee had need behold, and consi∣der it, for there are few that beleeve it, and yet it is most true; That af∣flictions (when sanctified) when they are not only corrections, but instructions, then they are evidences that wee are in a blessed condition. Eliphaz his saying must bee interpreted by what David saith, Psal. 94. 12. Blessed is the man whom thou chastenest, O Lord, and
teachest out of thy Law; It is not cor∣rection simply, but correction joyned with instruction, which intitles us to happiness. Iob even while hee was upon the dung-hill, wonders that God should set his heart so much upon him, as to visit him every morning, and try him every moment, Job 7. 17, 18. Iob upon the Dung-hill, was happier than Adam in Paradise. Adam in Paradise was con∣quered by the Devil; but Iob upon the Dung-hill overcame the Devil. La∣zarus in his Rags was happier than Di∣ves in his Robes; Philpot in his Cole-house, than Bonner in his Palace; and godly Mr Whitaker upon his bed of pain, than a wicked man upon his bed of Down▪ There were many in Christs time who would never have known him, or come to him, had it not been for their bodi∣ly diseases.
6 Consider the gracious and merciful ends, aims, and designes, that God hath in afflicting his people, what these are, ye have heard already.
7 The sweet and precious promises, which hee hath made to his children in the day of their adversity, to comfort them, and support them; what these are, you shall hear afterwards.
8 Consider that all afflictions shall work at last for the good of Gods chil∣dren. Rom. 8. 28. Though they are not bonae, yet they shall bee in bonum; Though they are not good in them∣selves, yet they shall turn to their good. God beats his children, as wee do our cloaths in the Sun, onely to beat ••ut the Moths; God puts them into the fiery furnace, not to hurt them, but onely to untie the bonds of their sins, as hee deal•• with the three children, Dan. 3. 25. God will either deliver them out of their afflictions, or send them to Heaven by them; Wherefore comfort one another with these words.
Use 3. If the best of Saints are sub∣ject in this life unto many, great, and tedious afflictions, then let us,
1 Let us expect Afflictions; for Christ hath said expresly, Ioh. 16. 33. In the world yee shall have tribulation. There is in every childe of God,
1 Sufficiens Fundamentum, a suffi∣cient Foundation for God to build a house of Correction upon: There is sin enough to deserve affliction.
2 There is sufficiens Motivum, Mo∣tives sufficient to prevail with God, to chastize them when they sin against him; some of these you have heard already, let mee adde one more: Be∣cause hee is more dishonoured by the sins of his own children, than by the sins of wicked men: As it is a greater discredit to an earthly Father, when his own children, than when other mens children, live wickedly; so it is a grea∣ter disparagement to our heavenly Father when his own Sons and Daughters, than when the Devils children trans∣gress
his Law: And therefore God will chastize them sooner, surer, and more than others. 1 Sooner, Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil, of the Iew first, and also of the Gentile. First, the Jew, and then the Gentile. 2 Surer than others, Amo•• 3. 2. You onely have I known of all the Families of the earth, therefore I will punish you for all your ini∣quities. 3 More than others, ••am. 4. 6: The punishment of the iniquity of the Daughter of my people, is greater than the punishment of the sin of Sodome. &c. Dan. 9. 12. under the whole heaven hath not been done, as hath been done upon Ieru∣salem.
3 There is sufficiens necessitas, suffi∣cient necessity to provoke God to afflict them. It is needful that the Wheat bee winnowed, that so the chaffe may bee separated from it. It is needful that the Wind blow upon the Wheat, to cleanse it, and that Gold bee put into the furnace, to purge and purifie it.
When the Sheep of Christ are divided one from the other in judgement, and affections, when separated in Doctrine, Worship, and Discipline. It is very need∣ful that God should send afflictions and distresses, which may bee (as the Shep∣herds Dog) very serviceable and instru∣mental, to unite them together, and to gather them into one Sheepfold. And therefore let the Saints of God expect afflictions.
2 Let us prepare and provide against the day of tribulation.* 1.4 Let us pro∣vide,
1 A stock of graces. For sickness is a time to spend grace,* 1.5 but not to get grace▪ A Christian in sickness without grace, is like a Souldier in war without Armour like a house in stormy weather without a foundation, and like the men of the old world, when ready to bee drowned▪ without an Ark. Woe bee to that person that hath his graces to get whe•••• hee should use them! And therefore if wee would bee comforted in the day
of tribulation, wee must provide afore∣hand a furniture of graces.
1 A true Faith (for a painted Faith will avail no more than a painted helmet or a painted ship) and not only a True, but also a strong Faith. A little faith will faint under great afflictions; when the winds began to blow fiercely, Peters little Faith began to fail, Mat. 14. 30.
2 A great measure of patience to inable us to wait quietly and contentedly, till God come in with help, for many times hee tarrieth till the fourth watch of the night, as hee did, Matth. 14. 25. And therefore wee have need of pa∣tience to keep us from murmuring or repining.
3 A great stock of Self-denial, hu∣mility, repentance, contempt of the world, and heavenly-mindedness. Hee that is furnished with grace in an evill hour, will bee as safe and secure, as Noah was in the Ark, in the time of the Deluge, or as those were who had sufficiency of corn in the time of the seven years
dearth in Aegypt.
2 A stock of assurance of Salvation:* 1.6 For though a man hath never so much grace, yet if hee wants the assurance of it, hee cannot receive any comfort by it in the day of his distress. Ia∣cob was not at all quieted in his spirit, for Iosephs being alive, till hee came to know of it. And therefore wee must not onely provide grace, but the assu∣rance of grace, that wee may bee able to say with confidence, as Iob did up∣on the dung-hill, Iob 19. 25. I know that my Redeemer liveth, and with the holy Apostle, Rom. 8. 38. I am perswa∣ded, that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall bee able to separate us from the love of God, which is in Christ Iesus our Lord. That man who hath got a Scrip∣ture assurance of his salvation, will bee more than a Conqueror in the day of his distress.
3 A stock of Divine Experiences.* 1.7 Happy is that man that lodgeth up in his heart all the former Experiences he hath had of Gods love and mercy to∣wards him, and knoweth how to argue from them in the day of calamity: Thus did Moses in his prayer to God, Numb. 14. 19. Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt, even untill now. Because God had forgiven them, therefore Moses intreats him to forgive them; this Argument is drawn from former experience. And thus David incourageth himself, 1 Sam. 17, 37. The Lord hath delivered mee out of the paw of the Lion, and out of the paw of the Bear, and hee will deliver mee out of the hand of this Philistine. Thus also Paul reasoneth, 2 Cor. 1. 10. Who delivered us from so great a death, and doth deliver, and in whom wee trust that hee will yet deliver us! Divine experi∣ences are the Saints great incourage∣ments
in the day of Affliction. Blessed is the man that hath his quiver full of these arrows.
4 A stock of Sermons. Wee must do with Sermons,* 1.8 as the Trades-men do with the mony they get; some of it they lay out for their present use, and some of it they lay up against the time of sickness. That man is an ill husband, and an unthrifty Trades-man that makes no provision for old age; or for an evill day; and that man is an unpro∣fitable hearer of the word, who doth not stock and store himself with Ser∣mons, whereby hee may be comforted in the hour of affliction. And therefore the Prophet Isaiah adviseth us, Isa 42. 23. to hear for the time to come, or (as it is in the Hebrew) for the after-time. Sermons are not onely to bee heard for our present use, but to bee laid up for after-times, that when wee lye up∣on our sick-beds, and cannot hear Ser∣mons wee may then live upon the Ser∣mons wee have heard.
5 And lastly,* 1.9 Wee must prepare and provide a stock of Scripture-promi∣ses, which will bee as so many reviving Cordials, to chear us, and as so many spi∣ritual Anchors, to uphold us from pe∣rishing in the day of our tribulation. What these promises are, you shall hear afterwards: These upheld David in the hour of his distress, and therefore hee saith in the Text, Unless thy Law had been my delight, I had perished in mine affliction. If this our dear Sister had not had this stock, shee had been quite overwhelmed under the grievous∣ness of her tormenting pains. Bee wise therefore, O yee Saints of God, and pre∣pare these five provisions in the time of health, that so you may live joy∣fully in the time of sickness.
3 As wee must expect and provide for afflictions,* 1.10 so also wee must labour (when afflicted) to improve them for our spiritual benefit and advantage. Wee must pray more for the sanctification of them, than for their removal: It
was not the staffe of Elisha that revived the dead childe, but Elisha himself. It was not the troubling of the waters of the Pool of Bethesda, that made them healing, but the coming down of the Angel. It was not the Clay and spittle that cured the blinde eyes, but Christs anointing them with it. It was not the cloak of Elijah that divided the waters, but the God of Elijah: Troubles, stroaks, blows, afflictions, and distresses will do us no good, unless the Lord bee pleased to make them effectuall; And therefore let us pray unto God that hee would give us grace together with our affliction. That hee would adde instruction to his correction, that hee would make us good schollars in the school of afflictions, and inable us to take out all those excellent lessons, which hee would have us to learn in it, that thereby wee may come to know God more powerfully, and experimentally, and tok now our selves, and our own frailty, and our absolute de pendene upon God
more effectually, that thereby wee may bee more purified and refined, that the wind of temptation may cleanse us from the chaffe of our corruption, that wee may learn righteousness by Gods judge∣ments, and bee made partakers of his holiness. Such a good Scholar was Ma∣nasseh, hee got more good by his Iron chain, than by his Golden chain: Such another was the Prodigal childe, who was happìer amongst the Swine, than when in his Fathers house; Such was Paul, his being strucken down to the ground, raised him up to Heaven; by the blindness of his body, his soul recei∣ved sight; and hee was turned from a persecuting Saul, to a persecuted Paul. Such another was David, who pro∣fesseth of himself, that it was good for him that hee was afflicted; and such Scholars ought wee to bee.
There are some that are arrant Dun∣ces in this School, that are like unto the bush which Moses saw, which burned with fire, but was not consumed;
the fire did not consume the thorny bush. Many such thorny sinners are burnt up with the fire of divine affli∣ctions, but their sins are not consumed. Of these the Prophets complain, Amos 4. 6, 7, 8, 9, 10, 11, 12.—Yet they have not returned, &c. Jer. 5. 3. Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a rock, they have refu∣sed to return. Rocks and stones by hew∣ing and polishing may bee made fit for a building: But there are some men who by no afflictions will bee amended. The Mountains melt at the presence of the Lord, and the rocks rend asunder, when hee is angry: But there are some that have made their faces harder than the Rocks, and the Mountains, and are not at all affected with Gods anger. Of such as these Bernard complains, Multi humiliati, pauci humiles, corripimur, sed non corrigimur, plectimur, sed non flecti∣mur; Multo facilius fregeris quam
flexeris. Non cessant vitia civium usque ad excidia civitatum; Prius est interire quam corrigi. Prius ipsos, quam in ipsis vitia non esse.
There are others that are the worse for their afflictions, like the Smiths Anvil, the more they are stricken, the harder they are: Such a one was King Ahaz, 2 Chron. 28. 22. In the time of his distress hee did trespass yet more a∣gainst the Lord: There is a brand put upon him—This is that King Ahaz, that wicked King Ahaz, that reprobate King Ahaz. As Pearls put in Vinegar lose their colour and beauty, so many, when under Gods hand, lose all their glory and excellency, and begin to di∣strust Gods Providence, to call his justice into question, to murmure and repine against Gods dealings, and to use unlawful means for their delive∣rance. Of these the Prophet Isaiah complains, Isa. 1. 5. Why should you bee stricken any more? Yee will revolt more and more; Such was Ahaziah, 2 King.
1, 2. that sought for help from Baal∣zebub the god of Ekron; and such was Saul, who sought to the Witch of En∣dor for health in the day of his di∣stress.
Both of these sorts are in a sad and miserable condition; For God hath two Furnaces, the Furnace of Affliction, and the Furnace of Hell-fire. If the first Furnace will not purge us, the second will everlastingly consume us. As the Roman Consuls had a man ap∣pointed to go before them, carrying a Rod, and an Axe; a Rod for the punish∣ing of corrigible offenders, an Axe for the destruction of incorrigible; So God hath his Rod, and his Axe, his Pruning knife, and his Chopping-knife, his Warning-peeces, and his Murdering-peeces. Afflictions are his Rods to cor∣rect us for our sin, his Pruning-knife to pare off our luxuriant branches; his Warning-peeces to call upon us to re∣pent.
But if his Warning-peeces will do
us no good, wee must expect his Mur∣dering-peeces. If his Pruning-knife will not amend us, his Chopping-knife will confound us. If his Rods will not re∣claim us, then his Axe will hew us down, and cast us into everlasting fire. God hath three houses, the house of In∣struction, of Correction, and of De∣struction, The place where Gods peo∣ple meet to hear his word, is his house of Instruction. And if wee profit in this house, hee will never carry us unto the house of Correction. But if wee bee stubborn and rebellious in the house of Instruction, then hee will send us to the house of Correction. And if wee profit in this house, hee will never send us into the house of Destruction. But if wee continue incorrigible in the house of Correction, hee will inevitably send us to the house of Destruction, that is, unto hell fire.
And therefore whensoever God brings us into the School of Affliction, let us labour to bee good Schollars
in it; and to answer all those ends, aimes, and designes which God hath in afflicting of us. Let us pray to God that our afflictions may bee Divine Hammers to break our hearts for sin, and from sin, may make the world bit∣ter, and Christ more precious, may prove and improve our graces, and may put an edge upon all holy duties.
There are two things I would have you in an especial manner to labour af∣ter.
1 Labour when afflicted,* 1.11 to know the meaning of Gods Rod.
2 That the good you get by afflictions, may abide upon you after your recovery from them.
1 You must labour to know the meaning of Gods Rod, and what the particular arrant is, which hee hath to you in the day of your distresses, you must do as David did, 2 Sam. 21. 1. hee inquired of the Lord to know the reason why hee sent a Famine amongst them. So must you, you must pray
as Iob doth, Iob 10. 2. Shew mee, O Lord, wherefore thou contendest with mee? When the cause of a disease is found out, it is half cured. Your great care therefore must bee to study to know the particular cause and reason, why God turns your prosperity into ad∣versity. The Prophet Micah tells us, Micah 6. 9. That the Rod hath a voyce, and that the man of wisdome shall see Gods Name upon it. There is a great measure of spiritual Art and Wisdome required, to inable a man to hear this voyce, and to understand the language of it. A spiritual Fool cannot do it.
Quest. What must wee do,* 1.12 that wee may understand the voyce of the Rod?
Ans. You must know, that the Rod of God ordinarily speaks three langua∣ges, it is sent for correction for sin, for the trial and exercise of Grace, and for instruction in holiness; Sometimes in∣deed it is sent only for trial and instru∣ction, and not at all for sin. Upon this account was Iob afflicted, and the
blinde man, Ioh. 9. 3. But for the most part it hath a threefold voyce; it is ap∣pointed for instruction, probation, and also for correction, Lam. 3. 39. Isa. 42. 24. Luke 1. 20. 1 Cor. 11. 30.
Quest. How shall a man know whether his afflictions bee only for trial and instru∣ction, and not at all for sin?
Answ. The safest and best way for a Christian in this case, is to beleeve that all his afflictions are both for trial and instruction, and also for sin: Indeed when hee seeth another man, who is very godly, grievously diseased, hee may charitably beleeve, that this is for his trial, and not for his sin; but when it is his own case, then (as D. Ames saith most excellently) Aequissimum, tutis∣simum, & Deo gratissimum est, ut in af∣flictionibus omnibus peccata nostra intu∣eamur, quae illas vel directe procurarunt, vel saltem promeruerunt. Quamvis enim omnes afflictiones non immittantur sem∣per directè & precipuè propter peccatum, peccatum tamen est omnium afflictionum
fons & fundamentum, Rom. 5. 12.—It is most equal, most safe, and most acceptable to God, to have an eye upon our sins, which have either directly procured them, or at least deserved them. For though afflicti∣ons are not alwayes sent directly and espe∣cially for sin, yet sin is the original and foundation of all afflictions.
Quest. VVhat course must wee take to finde out what that sin is in particular,* 1.13 for which God corrects us?
Answ. 1. Sometimes wee may read our sin in our punishment. Adonibezek, though a Heathen King, did this, Iudg. 1. 7. Threescore and ten Kings, having their Thumbs▪ and their great Toes cut off, gathered their meat under my table; as I have done, so God hath re∣quited mee. I read of holy Ephrem, that hee was converted by the suitableness of his affliction, unto the sin hee had committed, for hee saw clearly that his misery came not by chance, but from God immediately, and for sin. As a man may sometime gather the disease
of the Patient by observing the Physi∣tians Bill, so hee may guess at his sin, by considering his punishment.
2 Consider what that sin is for which they conscience doth most of all accuse thee. Conscience is Gods Vice∣gerent, his bosome Preacher. And when wee sleight the voyce of Conscience, God seconds it with the voyce of his Rod, which speaks the very same lan∣guage that Conscience doth.
3 Consider what is the sin of thy Complexion, and Constitution, what is thy Dilectum delictum, thy peccatum in deliciis, thy beloved sin, what is that sin to which thou art most of all in∣clined; and if that sin prevaile over thee, and thou canst not say with David Psal. 18. 23. I have kept my self from mine iniquity. It is very probable that for the subduing of that sin, thou art corrected of God.
4 If ever thou hast been at the gates of death, despairing of life, con∣sider what that sin was, which did thee
most of all trouble and perplexe thy conscience; or if ever thou hast been in a dream, supposing thy self to bee dying, and breathing out thy last; what was that sinne which did then most of all affright thee. It is very likely that God by afflicting thee, intends to get that sin more conquered and mor∣tified.
5 Consider what those sins are for which thy godly Minister (under whose care thou livest) doth reprove thee, and of which thy true and real friends do accuse thee; for, if thou hast sleight∣ed the voyce of thy faithful Minister, and friends; surely God out of his love to thee, followeth their advice with the voyce of his Rod, that thereby hee may open thine ear to Discipline, and command thee to depart from those iniquities.
But if thou canst not finde out that particular sin, for which God afflicts thee, labour to repent of every sin, and then thou wilt bee sure to repent
of that sin. If thou canst not finde out the Bee that stings thee, pull down the whole Hive, or the thorn that pricks thee, pull down the whole Hedge. Do that out of wisdome, which Herod did out of malice, who because hee could not finde out the Babe Iesus, killed all the children in Bethlehem from two years old, and under, that so hee might bee sure to' kill Iesus. Let us seek the utter ruine and death of all our sins, and then wee shall bee sure to destroy that sin for which God afflicts us, and when the cause is removed, the disease will forthwith bee cured, and the Almighty pacified, and re∣conciled unto us.
2 Let us labour that the good wee reap by our afflictions,* 1.14 may abide upon us after, our recovery from them. There are very many who while they are under the Rod, seem to bee very penitent, and do purpose and promise to amend their lives, but as soon as the Rod is removed, they returne like the Dog
to the vomit, &c. Such was Pharaoh, whilst he was plagued he confessed his sin, and prayed for pardon, but as soon as ever the judgement was gone, hee hardened his heart. Such were the Is∣raelites. Psal. 78. 34, 35, 36, 37. They were not stedfast, they turned back. Just like a truantly School-boy, who while his Master is whipping him, will promise any thing, but when it is done, forgets presently to doe what hee promised: Or like unto water, which while it is up∣on the fire is very hot, but as soon as ever it is taken off the fire, presently groweth cold. I knew a man who in the time of his sickness was so terrified in his conscience for his sins, that hee made the very bed to shake upon which hee lay, and cried out all night long, I am damned, I am damned, and made many and great Protestations of amend∣ment of life, if God would bee pleased to recover him. In a little while hee did recover, and being recovered, was as bad, and as wicked as ever before.
And therefore let us labour that the good wee get by our afflictions, may not vanish away with our afflicti∣ons, but may abide on us after wee are recovered, that wee may bee able to say with David, It is good for mee that I was afflicted, not onely that I am, but that I was. David praiseth God in health, for the good hee had got in sickness, and which still abode with him. Let us say with the same Pro∣phet, Psal. 66. 13, 14. I will go into thy house with burnt offerings, I will pay thee my vows which my lips have uttered, and my mouth hath spoken, when I was in trouble. Let us pray unto God that his afflictions may not onely skin over our spiritual diseases, and coup up our sins, but mortifie them, and so change our natures, that wee may never re∣turn to folly.
I will conclude this point with a famous saying of Plinius secundus, worthy to bee written in letters of gold. A friend writes to him, and
intreats him to give him advice how to frame his life, so as hee might live as becomes a good man. Hee returns him this answer: I will not prescribe many rules, there is this one only which I commend to thee above all other. Ut tales esse perseveremus sani, quales nos futuros profitemur infirmi. Let us labour to continue and persevere to bee such, when wee are well, as wee purpose, and promise to our selves to bee, when wee are sick. There is hardly any man so wicked, but hee will in sickness make many and great promises of a new life, and of universal reformation if God would restore him. Now then if we not one∣ly bee such, but continue to bee such when restored, as wee promise to bee when sick, then wee shall bee excellent Schollars, in the School of Affliction, and God will either (as I have already said) deliver us out of affliction, or send us to heaven by affliction. So much for the first Truth supposed.
The se∣cond De∣sign of God in afflicting his chil∣dren.
The third Design.
The fourth Design.
Gods peo∣ple are to prepare for affli∣ctions.
1 A stock of graces.
2 A stock of Assu∣rance.
3 A stock of Divine Experien∣ces.
4 A stock of Ser∣mons.
5 A stock of Scrip∣ture pro∣mises.
3 Gods people are to im∣prove af∣flictions.
Gods people are to labour to know the mean∣ing of Gods Rod
How wee may know the mean∣ing of Gods Rod
How to finde out the parti∣cular sin for which God af∣flicts us.
The good we get by our Affli∣ctions must re∣main with us after our reco∣very.