I lay down these two Propositions.

1. The Mystery of Affliction is such, that [Page]it will work for the good of all Christians.

2. This Mystery of Affliction should encou­rage and comfort all Christians.

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

Now if you please, I shall discourse, and discover, That all Afflictions work for our good, these three severall wayes. 1. By promoting Comfort. 2. By promoting Grace. 3. By promoting Glory.

1. All Afflictions work for our good, as they tend to promote Comfort. Great Afflictions are the usuall times for great consolations. John had his Revelation in the Isle of Patmos: and Jacob had glorious Visions, whilst he was fly­ing away from the wrath of his discourteous [Page]brother. He had richer Dreams upon that heap of stones he layd his weary head on, then these have perhaps, who sleep upon softer pil­lows. When was it that Christ was trasfi­gured, and his face did shine as the Sun? It was immediately before his bloudy Passion; Christ was first taken into the Mount, before he was lifted upon the Cross. It was in the Wilderness, that God spake to his Church of a Canaan, a comfortable happiness. Indeed, you may tell me, that the exercise of Religi­ous duties (more then the exercise of Afflicti­ons) is a speciall time for comforts. You may tell me, That when Grace is exercised to pre­pare our hearts to Prayer, or to make our soules wait in attendance to the other Ordi­nances, God fills us full of heavenly consola­tions. Thus, when Hannah was Praying, what melody did she finde within? what joy did surround her? When old Zachary was sacrifi­cing, he saw the glorious Vision. Thus, when Mary sate at Christs feet, hearing the Word, how did he fill her heart with comfort? You may tell me, none have sweeter solaces of joy, and consolation, then those who main­taine [Page 11]a constant Communion with God in holy duties: I grant it, it is the Word and sanctifying Spirit, that doth the main work: but I say, as Solomon did, That there is a time for all things: There is a season for the Word to be delivered in, and Affliction times are the most seasonable times. When the unruly Patient is bound hand and foot, you may search the wound, and apply the plaister: So when God hath men in fetters of Affliction, and their spirits are tamed, you may then the better speak to them, and give them counsell, If they be bound in fetters, Job 26.8.9.10. and holden in cords of affliction: Then he sheweth them their work, and their transgression. He openeth also their eare to discipline, and commandeth that they return from iniquity. Affliction-times, are disciplina­ry-times; perswasions and reasons will then be heard, which would not before be heard, which reasons work comforts. Thus, when did Christ ever Preach such comforts to his Disciples, as when he was ready to leave them to the persecuting world, and their soules began to be sorrowfull at his departure, John 14.16. I will Pray the Father, and he shall give you another [Page]Comforter, that he may abide with you for ever. Christ was now going from them, and he tells them, That he could no longer stay — and this was sad news to his Disciples, who were ready to break their hearts at his departure. But see how he chears them again, (and it was the best of comforts) by telling them, I will Pray the Father, and he shall give you another Comforter, that he might abide with you for ever. Beleeve it, here in this Verse, our blessed Sa­viour was so carefull that his Disciples should not be too much dejected, that he forgat his own bitter Passion, to comfort them; He tells them of a Comforter (which includes all comfort) that should never leave them, espe­cially in Afflictions but abide with them for ever. And this the Disciples found true, for they were full of comfort: And when was this? Immediately before they were carried from the Councell to be scourged, Acts 5.41. — they departed rejoycing — Hence did proceed that Heröick spirit, that History reports to be in those primitive Martyrs, who spilt their blood for him, who spilt his blood for them. 'Twas not the face of man could daunt them, their [Page 13]inward consolation did alwayes exceed their outward tribulation; they were even ambiti­ous of the flames, as knowing from these ashes there would come an immortall Phoe­nix; and from these little Afflictions, there would flow the purchase of eternall comforts. God indeed doth comfort his Saints in all conditions; but he doth never give his Saints so deep a taste of comfort, as in their troubled conditions; he doth never bestow those pre­tious drops of divine consolations in a world of pleasures, but keeps them only to make pleasant the bitter Cup. The very end of God in afflicting, is to fit us for comforting — Premit, ut solatea praestat — saith the Poët — He afflicts us, that he may comfort us; and this comfort is so much the sweeter, by how much Affliction hath been bitterer

I must enlarge my Discourse, to shew you, That this Mystery of Afflictions works com­fort in our hearts two wayes.

First, By opening a vein of godly sorrow in our hearts. This is the next way to spirituall [Page 14]comfort against sin, when a man can once spi­ritually mourne for sin. Now Afflictions open this vein of godly sorrow; this vein opened, lets out the corruption; and the corruption being let out, makes way for spirituall conso­lation. The blessed Apostle saith of Christ, That in the dayes of his Flesh, Heb. 5.7. (I suppose he means, whiles he was continually burthened with temptations, and afflictions) in those dayes, he offered prayers and supplications, with strong cryings and tears. Christ was in a strong conflict of Affliction; and as his conflict was strong, so also were his cryes. When Jacob wrastled with the Angel, he did not onely Pray, Hosen 1 [...].4. but Cry, He wept, and made supplication Affliction causeth tears and supplication; and tears and supplication, cause comfort and con­solation. Water drops from Violets and Roses, when fire is put under the Still; so the waters of godly sorrow drops from ou [...] eyes, when the fire of Affliction is upon us Beleeve it, God doth usually prepare his peo­ple for the stamp of spirituall consolation, by thus melting them in the fire of Affliction [...] the softer the heart, the cleerer the Impressi­on. [Page]Thus when God brought that great Af­fliction, and sickness upon Hezekiah, when the Prophet brought him that heavy message, Set thy house in order, for thou must dye — what a vein of grief was opened, and how was his heart softened? How full was he of vehe­ment and weeping importunity, — Hezekiah wept sore, and said, I beseech thee, O Lord, re­member now, how I have walked before thee in truth, and with a perfect heart — 2 Kings 20.3. This Visitation brought him to his Tears, and Supplications; and his Tears and Supplication, like Noah's Dove, sent from the Arke, 2 Kings 20.5. brought him at last an Olive­branch of consolations — Turne again, and tall Hezekiah, Thus saith the Lord, I have heard thy Prayers, I have seen thy tears: behold, I will heale thee — The God of all comforts would not let him languish long without comforts. Indeed this godly sorrow (the vehemency whereof Affliction causeth) hath the very pro­mise of comfort and consolations: Mat. 5.4. Blessed are they that mourne, for they shall be comforted. It is a matter of marvellous comfort to a Be­leever, when he can kindly mourne for sin. [Page]The Penitentiall Soul, is secretly a joyfull Soul. This was the cause of those sweet smiles, and joyes upon the Apostle's Spirit, I rejoyce that you were made sorrowfull after a godly manner: 2 Cor. 7.9.10. For godly sorrow worketh repen­tance to salvation — If it work repentance to salvation; how much the easier to consolati­on? And so it does, godly sorrows alwayes bring comfort: This was the mysterious tem­per of the Apostles — As sorrowing, 2 Cor. 6.10. yet alwayes rejoycing — Ignorant, and carnall spirits are stumbled at this expression, and looks upon it as a Riddle, That the Disciples of Christ should be sorrowfull, yet alwayes joyfull — But 'tis a plain case; though they be troubled without, they have peace within; though they have matter of sorrowing, in respect of outward Affliction, they have matter of re­joycing in respect of inward consolation; their godly sorrows have the promises of com­fort, and they shall have it.

Secondly, Afflictions work comforts in the hearts of men, by bringing in more of Gods spiri­tuall, and speciall presence. We have a promise of Gods immediate presence in times of Affli­ction, [Page]and this works for our good, and con­solation — I will be with him in trouble, Psal. 91.15. there's the promise — God will be with us in trou­ble — And how can it be ill with that man, who hath Gods powerfull presence with him, in his trouble. When God layd that strict charge upon Moses, saying, Depart, Exod. 33.1. and go up hence, thou, and the people which thou hast brought up out of the Land of Egypt, unto the Land which I sware unto Abraham — Moses in the 12. and 13. verses, strongly argues the case, in these words, See, thou sayest unto me, Bring up this people, and thou hast not let me know what prote­ction, or what consolation I shall have in this Journey. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know I have found grace in thy sight. You see, he comes to God with a strong re­quest, and Petitions him, That he would shew him the way, that is, that he would shew him what comfort, and what protection he should have in so difficult a way, that by some visi­ble, and occular demonstration, he might know that he had found favour in his sight. In the 14. verse, Why, sayes God, My presence [Page]shall goe with thee — there's the speciall Pro­mise, My presence shall go with thee. In the 15. and 16. verses, Moses said unto him, It is well thou art pleased to promise so great a comfort — For if thy presence goe not with me, carry us not up hence. For wherein shall it be known, that I and thy people have found grace in thy sight? Is it not in this, that thou goest with us? Observe how richly Moses pleads the case with God [...] he questions how his grace and favour, he questions how his love and mercy, he que­stions how his comfort and protection could be with them in that troubled condition? unless they had his speciall presence with them: Is it not in that thou goest with us? and indeed, it is well spoken: For how should the world judge Christianity to be any thing, but a severe command? How should men be­leeve that God rewarded Piety, and favoured his Saints? Or, that in every sad occasion, he would be their comfort, and protection: were it not for this, That wheresoever they go, his pre­sence alwaies goeth with them. Beleeve it, God is Emanuel, God with us, not onely to behold us, but to uphold us also in every Affliction; [Page 19]and this is our comfort, and our consolation. Our Saviour alludes to this, The Father hath not left me Alone, (that is, Alone in any of my tryalls, John 8.29. or in any of my troubles) for I alwayes do the things that please him. Christ, when he was most assaulted, then was he most assisted: when he was the most afflicted, then was he the most comforted. Christ had the gracious presence of his Father in every Affliction, and so shall Christians. If they be present with God in a waiting way, God will be present with them in a comforting way. God hath ( Virtute promissi, by the obligation of his pro­mise) engaged his presence to them, Heb. 13.5. I will never leave thee, nor forsake thee. This is his promise, and he will performe it. What mat­ter is it then if we have more troubles then others, seeing we have more of Gods counte­nance then others? What matter if we have more Afflictions, seeing we shall have sweeter consolations? What need we value the worlds crosses, or the worlds frownes, seeing we shall have more of Gods graces, and his smiles? Thus in the first place, Afflictions work for our good, as they tend to promote comfort. [Page]And this they do, by opening a vein of godly sorrow, and by bringing in more of Gods speciall, and immediate presence into the hearts of men.

2. All Afflictions work for our good, as they tend to promote grace in our hearts Grace is a rich Jewell, 2 Cor. 91 15. and as the Apostle calls it, It is a gift unspeakable — Martiall reports of a Fly, That by a drop of Amber falling upon it, a great summe of Money was bidden for it: Just such is the soule, a very inconsiderable thing, till Grace enrich it; if the least drop of this Heavenly Amber fall upon it, then onely is it precious. Beleeve it, Glorious things are spoken of this Grace: It is the spirituall food of Saints! It is the life of the soule, and the blessed Manna of Angel [...]! But if you would have me to wing my expressions higher—It is the New birth of a man, whereby he takes up another Nature, a new Nature, a spirituall Nature, a God-like Nature. As Christ was borne (and thereby took on him the Nature of Man) and was made Flesh: So Man is borne again by Grace (and thereby takes up­on him the Nature of God) and is made Spi­rit. [Page] And here you have the Mystery of Grace — Indeed there is another thing, which is as Mysterious as Grace, and it is Peace: It is the Feast of a good Conscience, and the very beauty of this present life. I meane by Peace, that transcendent kinde of Peace, which is Peace with God, and Peace with Conscience. This Grace, and this transcendent kinde of Peace, are the two Mysterious Priviledges of the Saints; they shine in constellation, and go hand in hand together, like Hippocrates his twins, they live and dye together. The Apostles therefore in their Salutations, used to say, Grace be unto you, and Peace — And in their Valedictions, Grace and Peace be with you. Not one without the other, yet one before the other; Grace before Peace. Grace hath the proheminence; there can be no true Peace without it: and with it, there cannot but be Peace. No blessing comes before Grace, and no blessing lasts longer. Now this Grace, which is the chiefe Priviledge of a Beleever, is by Afflictions Mysteriously wrought upon the hearts of men.

And here I must again enlarge my Dis­course, to shew, That the Mystery of Affli­ctions is such, that it works this grace upon the hearts of all Christians these foure se­verall wayes.

First, By quickening our graces: Affliction raiseth up our souls to the exercise of all Reli­gious Duties, Psal 119.54. Thy Statutes have been my Songs; Where, may a man aske? David answers, Not upon the Throne; but, in the house of my pil­grimage: There it was, that his Devotion was more excited, and his graces more quickened. Nothing better to make Aromaticall Spices send forth their savour, then bruising: so, no­thing better to quicken the soule, and to make her send forth the perfumed breath of true devotion, then Gods Afflicting. In pro­sperity, amidst the confluence of all desireable and choice pleasures, we are apt to neglect these duties; we then but seldome worship God, and seldome Pray: But when God sends his Pursivants (his strong Afflictions) to summon us, Isay 26, 16. these make us run, these make us make hast unto him, They poured out a Prayer [Page]when thy chastening hand was upon them. Before, they would scarce say a Prayer, or reade a Prayer: Oh, but now, that his chastening hand was upon them, they powred out a Prayer unto him. You may from hence see, what a diffe­rence there is betwixt our Prayers in health, and Prayers in sickness; between Prayer be­fore, and Prayer after Affliction: Before, how cold, and flat were they? Now, how spirituall and quick are they? Those that before had not a tear to shed, or sigh to utter: those that before were Blocks in Prayer, Hypocrites in heart, and Laodicëans in affections; nay, those who before had a Nabals heart, a heart of stone in every duty: How are they now soft­ned, and melted? How do they now purpose, and promise Reformation? How! oh, how do they now besiege the Throne of Heaven, with every new, and every fervent supplica­tion? They powred out a Prayer, when thy chastening hand was upon them. Thus Affliction fetcheth the soule to God, and brings it upon it's knees, in it's Devotions, and Prayers. Be­leeve it, Gods gracious Spirit is the best Schoolemaster, and sanctified Afflictions are [Page]the best Schoole wherein to learne devotion: I say Sanctified Afflictions; otherwise, in stead of being quickened, (like resty Horses) we shall goe on worse, if our Afflictions be not sanctified. However, God sees that meer love will not prevaile with us; he sees that natu­rally our hearts are so dull, so heavy, they must be driven up to Heaven, (mercy will not doe it) therefore is it, he useth the Spur, and Rod of his Afflictions: And these indeed ex­cite our soules to duty, and make our graces quicker.

Secondly, By exercising our Graces: As every thing is most in it's excellence, when it is most in exercise; so is Grace: it puts forth the brightest colours in Affliction. Rust will eate up the best Steel, which is not used: and the best graces of the Saints would rust and corrupt, were they not sometimes exercised, and refined: Afflictions therefore, they are so many Files, that fetch off the Rust from the graces of the Saints, and renders them the brighter. Waters that stand still, and and have no current, are apt to putrifie, and breed venomous creatures: and Bodies that [Page 25]want exercise, grow obstructed with gross humors: Just so doe our graces, they rust, and contract corruption, if they be not exercised. The winter of Affliction, though it have fewer Flowers, it hath also fewer Weeds: but let a Christian be never so well tempered, (like the best ground, which, if not Plowed, will be overgrowne) if the winter of Afflictions come not on him, weeds and corruptions will come upon him; especially these foure cor­ruptions, Pride, Cruelty, Security, and the Im­moderate love of this world.

1. Pride, It is the observation which is usually made in every Age, That not onely great men, but good men too, in prosperity, while they have full Estates, succesfull for­tunes, rich friends, are apt to forget them­selves, and to be swell'd with Pride: Who is the Lord, sayes the proud King of Egypt? I shall be like to the most highest, was the Lan­guage of the Babilonish Monarch. The Voyce of God, and not of Man, goes down with Herod. This is the elevation of Pride, which dares thus justle the immortall Powers, and vie with the Almighty. David doth not onely [Page 26]confess his own sin, in seeing the prosperity of the wicked, I was envious, when I saw the pre­sperity of the wicked, Psal. 73.3. But he also she weth what sin prosperity breedeth. There­fare Pride compasseth them about as a chaine, ver. 6. but this golden chaine of Pride, at last strangles them, They are brought to desolation in a moment, and are utterly consumed, ver. 19. Indeed, what Pliny reports of the poysonfull herb Aconite, so eagerly desired by the Panthers, that being hung up by Hunters above their reach, they never leave leaping at it, and straining at it, till they burst themselves, and so dye. The same may I say of Pride, men in prosperity have such an immoderate desire to it, that they are alwayes spreading their sailes for the winde of popular applause to breathe upon, and alwayes using of their wings to soare high, till at laft swolne to too proud a height, these fraile supports failing them, they fall, and so dye. Exemplified in Sigis­mund the young King of Hungaria, who be­holding the greatness of his Army, said, What need we feare the Turk, who need not feare the fal­ling of the Heavens, being able with our Spears, [Page]and Halberts to hold them up. He shortly after received a great overthrow, he himself to save his life, being glad to skull Danubius in a lit­tle Boat. A presumption not much unlike Edom's Language, Obadiah 3.4. Who shall bring me down to the ground? — possibly there was no man on earth, that durst accept Edom's challenge, when he threw down his Gantlet, and bid de­fiance to all worldly Powers, Who shall bring me down? But God accepted the Challenge, and undertook that vain boaster upon higher terms then he proposed: He tells him, That though he set his nest (where never man yet set his nest) even among the Starrs, yet thence will I bring thee down, saith the Lord. God does but lift wicked men up in prosperity, as the Eagle did the Cockle-fish, that they may catch a greater fall. Yet notwithstanding this danger, how common a sin Pride is to a pro­sperous condition, may be seen in that Pre­caution of Moses to the Israelites: Moses warns them, Deut. 8.11.12.13.14. Beware that thou forget not the Lord thy God — Lest when thou hast eaten, and art full, and hast built goodly houses, and hast dwelt there­in. Lest when thy Herds, and thy Flocks are [Page]multiplied, and thy silver and thy gold is multi­plyed, and all that thou hast is multiplied. Then thine heart be lifted up, and thou forget the Lord thy God — How carefull was Moses over them, and how jealous of them, lest they should forget God, who had sufficiently re­membred them? Or, lest their hearts should be lifted up against him, whose hand was so often lifted up for them. But alas! all in vain's his counsell; What Moses here by way of Prophesie, is cautioning them not to doe; by way of History, Deut, 32.35. he is els where reproving them for doing: But Jesurun waxed fat, and kicked — then he forsook God that made him, and lightly esteemed the Rock of his salvation. Israel, like a sed beast, grew proud, and inso­lent in green Pastures: And so will the best of men do in flourishing and fresh conditions. But now Affliction puts a stop to men in this high career of their riches; it intercepts the provisions of Pride; it takes away the fuell that should increase the heate, and fire of mens Passions, and so their insolencies are abated. Job 33.17. By Afflictions, as Job speaks, God hides pride from Man. By these corrosives, he [Page]eats out the proud flesh, and makes us humble, and submissive: Afflictions are compared to Thorns; Behold, I will hedge up thy way with Thornes, Hos. 2.6. that is, with troubles and Afflictions. Afflictions are as Thornes; and I may say, with these Thorne God pricks the bladder of Pride, and our [...]igh mindedness is cured.

2. Cruelty, This sin never acts above board, or upon the Stage, but in prosperity; it goes unseen till then, or at most, but halfe seen: halfe the wickedness of a man appears not, when he is in want, and in Affliction. He can­not feast like an Emperour, spend like a Pro­digall; nor can he say of his sins, as the Roman glutton did of his dishes, That those are best, that cost him dearest. No, wicked men, when they are kept to hard meate, and want: when they are under Affliction, when like unruly Stallions, they are tyed to rack and man­ger, though their lusts be not thereby abso­lutely mortified; yet they are thereby so stifled, and starved, they cannot act. 'Tis on­ly worldly affluence, and warmth, that broods and brooks corruption; 'tis riches and power [Page 30]that lets the lusts and wickednesses of men loose, to pursue their gain and pleasure. Ha­zael was a cruell man; yet he did not beleeve there was so much cruelty in his heart, as in his heart was lodged. When the Prophet told him, 2 Kings 8.12, 13. — I know the evill that thou wilt doe unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. Hazael answered, and said, But what is thy servant a Dog, that he should doe this great thing? Well, how does the Prophet convince him? Elisha replyed, The Lord hath shewed me, that thou shalt be King over Syria. As if he had said, Thou shalt have much prosperity in thy hands, and then the wickedness of thine heart will be apparent; thou art but a poor, private, inconsiderable person now, and wantst means to shew the cruelty of thy spirit: but when thou art High and Mighty, Lord over all, and King in Syria; when thou hast all this prosperity and power in thy hands, then wilt thou let thy heart loose unto wickedness, — and doe all this evill unto Israel.

3. Security, This is a sin which is very apt to trouble us in a prosperous condition, which Afflictions banish, by excreising our graces, and creating in us a great measure of sober watch­fulness over all our wayes. A weak Christian with watchfulness walks safer, then a stronger Christian, that gives way to security and pre­sumption. The presumptuous Christian, he perswades himselfe nothing is impossible, no­thing is too hard to performe, nothing too difficult to resist; upon which confidence, he does not like the militant holy man, keep his Castle; but like Goliah, he boldly stalks forth, and dares every thing to a Combate: He thinks no Religion good, but in the house of wicked Nero: nor, no chastity of life com­mendable, but in Sodom and Gomorrah. Assu­redly, this mans resolutions are dangerous! As well may the Bird escape the Lime-wand; as well may the Fish escape the Nett, as a Christian not enter into temptation. We should not therefore think our selves secure; but, as he who best knows our temper bids us, so should we doe, Watch, and Pray, Mat. 26.41. lest we enter into temptations. Those sins that so cunningly [Page 32]beset us, will easily enter (if not by violence, by deceit) if we set not a guard upon our senses. Some Angel therefore must stand at the doore of Conscience, like the flaming Sword of a Cherubim at the gate of Paradise, to examine what comes in. There must be a watch set to keep out every sin. 'Tis a gene­rall caution, Mark 13.37. What I say unto you, I say unto all, Watch. Oh, what need hath a Christian to be ever upon his watch? what need hath he to keep strict watch and ward? That Christi­an, who like some over daring Gyant, thinks himselfe secure, and sleeps upon his guard, will by his corruptions, soon be foyled: Whilst the Crocodile sleepeth, (as Historians relate) the Indian Rat gets into him, and eateth his en­trails: So sin never enters so well, nor de­destroys us with more ease, as when it takes us naping upon the soft lap of a prosperous condition. But now, as the Saints are never in danger when they are watchfull; so, no­thing tends more then Afflictions to make them watchfull. Afflictions open the Eyes of the Saints, and makes them look about them. Apollonius writes of certaine people, That [Page]could see nothing in the day, but all in the night: Thus many Christians are so blinded with the Sun shine of prosperity, that whilst those bright dayes last, they can see nothing: but when the Winter-night of Affliction comes upon them, then they can discerne all things, then their Eyes are opened, and made to look about them. Beleeve it (as it is well observed by many) Afflictions are to the Saints, as the Thorn at the Nightingales brest, which makes her sing sweetly, and keeps her waking.

4. The immoderate love of this World: This is a sin which is apt to grow upon us in prospe­rity. When the Candle of prosperity shines upon our heads, (as Job speaks) and the se­crets of the Lord are within our Tabernacles; when our Root is spred by the waters, and the dew lies all night upon our tender branches: that is, when we have fresh and flourishing conditions, how apt are we to have our hearts riveted, and fastned to the crea­tures? How apt are we to sing Requiems to to our souls? and to say as rich Dives did in the Gospel, Soule take thy rest, thou hast goods [Page]enough for many years. How apt are we to doate upon, to idolize, and to make a God of our enjoyments? but when Affliction comes upon us, when there is a fall of the leafe upon all our comforts, when our possessi­ons are deftroyed, our hopes blasted, and our growing joyes defloured; we begin to love God more, and to doate less upon the crea­tures, and so our earthly mindedness is cured. By a long continued prosperity, even the soul of that wise King Solomon melted into a love of the world, and an effeminate declination in Religion, grosse humors did arrest him, and he grows youthfull in his old age, for want of an evill occurrent (the sharp Physick of Affli­ction) to recover him: [...] Kings 31.14. God therefore stirred up an adversary unto Solomon — He sent Affli­ctions, and storms of warr upon him, and these exercised his graces, purged out his corrupti­ons, and recovered him. A tempest exerciseth the skill of a Pilot: A battle exerciseth the valour of a Souldier; and Affliction exerci­seth the graces of a Christian. That expressi­on of the Apostle is very apt, Heb. 12. [...]1. Now no Affliction for the present seemeth to be joyous: neverthe­less, [Page 35]afterward, it yeeldeth the peaceable fruit of righteousness, unto them which are exercised there­by. Wars traine up Souldiers; and Afflictions traine up the Saints: they are pleasant, and they are profitable exercises.

Thirdly, By encreasing our Graces. What Natu­ralists say of the Colewort, That it thrives better when it is watered with salt water: The same may I say of Grace, it thrives better, and en­creaseth most, when it is sprinkled with the salt water of Affliction. The growth of Grace is commonly promoted, when God steeps it in these brinish waves. Grace is like the wid­dows Oyle in the cruse, the more it was pow­red out, the more it encreased: so grace, the more it is afflicted, the more it is encreased. Rom. 5.3, 4. We glory in tribulations, knowing that tribulation worketh patience: And patience experience: and experi­ence worketh hope. Tribulation worketh pati­ence, that is, (according to Interpretations) it encreaseth it and carrieth it on to perfecti­on: it is the engrease and perfection of this grace, and of all our other graces. Christians (like Children in their sicknesses) they wax stronger, and wax taller, in grace, in vertue, [Page 36]and in goodness, in and after their Afflicti­ons.

Fourthly, By proving our graces: Afflicti­ons are for the probation, and tryall of our graces — That the tryall of your faith (being much more precious then of gold that perisheth, 1 Peter 1.7. though tryed with fire) may be found unto prayse, and honour, and glory — 'Tis a precious faith, which like a Star, shines brightest in the dark­est night: 'Tis a precious faith, that abides triall. They say of the Eagle, That she tryes her young brood, by exposing them to the bright beams of the Sun, and so judgeth them of the right kinde, if they can stedfastly look upon it: May not I say, God doth thus deale with the Saints? he brings them to the hot fire of Affli­ction, and thereby tryes them. That grace is of the right kinde, which will abide tryall. Moses was a lofty Eagle of the right kinde; He chose rather to suffer, Heb. 12.15. then to enjoy sin for a season. He preferred the Afflictions of Israel, to the pleasures of Egypt. But Lots Wife was not right, who regreeting the loss of Sodom, and her sweet pleasures there, upon her tryall, Looking back, was turned into a Pillar of Salt. [Page 37]Beleeve it, it is an easie matter to professe Christ, in Jubilee-dayes, and dayes of plea­sure: but give me the man who is a second Job triumphant, who is mettall to the back, and can endure all Afflictions, this is a man onely of the right kinde, this man onely is the best Christian. Thus you see in the second place, All Afflictions work for our good, as they tend to promote Grace in our hearts. And this they doe, By quickening our Graces, by exercising our Graces, by encreasing our Graces, and by prove­ing of our Graces.

3. All Afflictions work for our good, as they tend to promote our glory. Afflictions are the Red Sea, which while it threats to swallow us, preserves us. As Israel passed through the Red Sea to Canaan: So through the Red Sea of Affliction, we pass to our Heavenly Canaan. The way to our glorious Crowns, is by our earthly crosses. 'Tis a common Speach, When the way is harder, we Ride the way the faster. None so hard, as that which Affliction makes, and no way so good to Heaven; the harder that way, the faster we ride. Christ himselfe went from the Cross, to Paradise; and so shall [Page 38]Christians. If you look upon the History of his Life, you will finde that he was, A man of many sorrows: Lam. 3.1. Or as it is in the Originall, He­was the Man that had seen Affliction. And what greater honour can there be, then to resemble him? it should be the Christians ambition here, as hereafter it will be his glory. When the Souldiers of that brave and gallant Em­perour Severus, (for greater pomp in a Tri­umph) were to put on Crowns of Bayes upon their Heads; one Christian, who was a Soul­dier, put his upon his Arme: And being de­manded the reason, answered, Non decet Chri­stianum in hac vita coronari: In this life a Crown is not becomming. And Godfrey of Bulloigne, when he had defeated the Saracens, and conquered the Holy Land; when he should have been made King, and have worne the Imperiall Crown; he refused it, saying, It was not fit, that the servant should weare a Crown of Gold there, where his Master wore but a Crown of Thorns. 'Tis too much to live deli­cately here, and finde Abraham's bosome here­after. The Sons of Zebedee were all for ambi­tion, and honour; they were for Dignities, [Page 39]and Thrones: but Christ called them to suf­fering, and to a bloody Baptisme rather: he tells them, ere they can sit with him on his glorious Throne, they must drink with him on earth that bitter Cup. I know you commend the merry worldling, who is never troubled with crosses, nor exercised with Afflictions: but excuse me, if I say, this felicity is his misery: Assure your selfe, 'tis so much plea­sure here, so much torment hereafter; so much Affliction, so much Glory. We may say of every man, and to every man, who enjoyes altogether the delights of this world, Rev. 18.7. as the charge is given against Babylon, How much she hath glorified her selfe, and lived deliciously every day, so much torment and sorrow give her: How much of the one, so much of the other. Dives in Hell, exemplifies this truth, who intreats Abraham to send Lazarus from the dead — to speak to his Brethren, Luke 16.27, 28. lest they also come into this place of torment. Now I cannot think, there is so much charity among the damned; I cannot think there was so much goodness in Dives in Hell, that he would not have his Brethren come to the same place of [Page 40]torment, out of love to them, but out of love to himselfe: he then found by sad expe­rience, the more his sins were imitated, the more was he tormented: As he had every day fated deliciously, he now every day fares miserably; how much of the one, so much of the other. So, how much Affliction, so much Glory. The Emperour, when he had one Crown upon the point of his Sword, and ano­ther upon his Head, said, Tertiam in Coelis, That there was a third for him in Heaven, So, the Saints who have the Crown of tribulation here, may be assured of another Crown, a Crown of Honour; and of a third Crown in Heaven, 2 Cor. 4.17. a Crown of Glory: Our light Afflicti­on, which is but for a moment, worketh for us a far more exceeding and eternall weight of glory. We reade not, that a mans wealth, or riches, work for him a weight of glory; but his Afflictions doe, and that exceedingly, They work an ex­ceeding weight of Glory: Not that Afflictions merit Glory; Merit is the fond Fable of the Church of Rome: they are the wayes too, but not the causes of, our Glory; they purchase not, though they take Possession of Heaven; [Page 41]they are the method, but not the merit of salvation: James 1.12. Blessed is the Man that endureth temptation, or tribulation: for when he is tryed, he shall receive the Crown of life. This Crown of life, the Crosse of our life makes way for: though there was no Crosse, that could, or did ever merit it, but that of our Saviours: Yet thus much I may say for the humble, and sub­missive sufferings of a Christian, That the heavier the weight of our Affliction, the hea­vier th [...] weight of our Glory: Nay, our light Affliction, shall work for us an exceeding, and eternall weight of Glory. And now you see, The Mystery of Affliction is such, That it works for the good of all Christians: 1. By promoting Comfort. 2. By promoting Grace. 3. By pro­moting Glory.

I come now to the second Proposition.

2. The Mystery of Affliction should encourage, and comfort the hearts of all Christians. Some there are, who in stead of comforting, and encouraging themselves under their Afflicti­ons, are complaining at the things they suffer, [Page 42]and are murmuring under their Afflictions: Rachel weeps, and refuseth to be comforted. Our spirits are seldome troubled with inward cor­ruptions; but usually too much with out­ward evills. When God reproved Jonah for his Passion, Jonah [...].9. Doest thou well to be angry? Jonah replyed, I doe well to be angry, even to death. Beleeve it, what this Prophet said of his Pas­sion of Anger, I doe well—others say of their Affliction, We doe well to be sorrowfull: We doe well to be comfortless. They are cloath'd in blacks, goe mourning all the day long, and think they have reason to take their Crosse heavily: When indeed (the good of the Crosse considered) they have no more reason then Micha had, to walk mournfully before the Lord: When the Children of Dan said, What ayleth thee? Judg. 18.23, 24. He answered, Ye have taken away the gods which I made — and what have I more? — and what is it that ye say, what ayleth thee? As if he should say, Have I not reason to be troubled, when you have rob'd me of my gods? Doe you think I can be comforted, when I am thus afflicted? Thus some, like this impatient man, when they have lost but [Page]some superstitious Idols of their own making, some vanities, and trifling toyes, (which yet they adored as gods) they are sufficiently troubled: And when they are thus Afflicted, they refuse (as if they had reason for it) to be comforted. But though this is the carriage of many in Afflictions, it is but a foolish carriage. We should say with David, Why art thou dis­quieted, O my soule? We should not say, Why art thou not disquieted? 'Tis dangerous to give too much way to griefe in Afflictions, and to dispute against our comforts. There are many considerations, which may administer com­fort and encouragement to us in our Afflicti­ons; especially these two Considerations.

First, If we consider the Author of these Afflictions, which is God himselfe, one who in his own time, will make all these Crosses good, and beneficiall. The distrustfull Chri­stian under Affliction, cryes out, 2 Kings 6.33. as that impa­patient King of Israel — Oh my tormentor! And, this evill is of the Lord, why should I wait any longer? But the true Beleever, when the bitter cup of Affliction is proffered to him, sayes, as Christ himselfe did, Mat. 26.39. Oh my Father! [Page 44]And the Cup which my Father hath given me to drinke, shall I not drinke it? He acknowledgeth the Affliction to come from the hand of a mercifull Father, (one, who as he tempers it with his wisedome, so he sweetens them with his love) and hereby he is comforted. Indeed the carnall heart (who doth not experience that Gods Rods are steeped in oyle and honey; like a curious Patient, who having an ill opi­nion of the Physitian, will take none of his Receipts) hath a prejudice against God; and therefore, because it smarts a little, cryes, Away with the Plaister, and while the Affliction lasts, refuseth to be comforted. But the gra­cious soule, who sees the hand of God in every condition, is comforted in every condi­tion; and therefore takes his load from God, as the Camell doth from his Master, alwayes upon his knees: This man knows, 'tis neither chance, nor blinde fortune, that hath brought upon him this, or that Affliction, but the Di­vine Deeree, and the Divine Will; and there­fore silently submitting to the Divine will, he is encouraged, Levit. 10.3. and chearfull. — Aaron held his peace, — that is, he submitted, when God Af­flicted [Page 45]him. So when the Prophet told Heze­kiah, Beheld, all that is in thine house, Isay 39.6, 7. shall they carry into Babylon: And thy Sons which issue from thee, shall they take away. When Hezekiah heard all this, what said he? Good is the Word of the Lord, ver. 8. He is not discouraged with the sad Prophesie of his Afflictions, nor doth he dispute the case, and say, Why Lord! what, give up Jerusalem, the holy City, into the hands of Babylon? Shall the Sons descended from Da­vid, be destin'd to the Captivity, and Bondage of the uncircumcised? Or shall those who are borne Princes, become no better then Babylonish Pages? No, though this Rod was smart, yet good He­zekiah kisses it, and silently yeilds to this Di­vine correction: he knows, Lam. 3.32. That though he cause griefe, yet will he have compassion, according to the multitude of his mercies. And therefore he speaks nothing, but what breaths forth humble submission, Good is the Word of the Lord. Thus David was dumbe, and silent, when God Afflicted him: I was dumbe, Psal. 39.9. I opened not my mouth, because thou diddest it. In­deed, there is a three-fold silence. 1. There is a sinfull silence, when men hold their peace [Page 46]to see God dishonoured, and his Truth wounded: this silence is a loud sin; As Hierom said to Vigilantius, so may a man say to Gods enemies, Meam injuriam patienter tuli — the wrong done to my selfe is patiently suffered; but an injury to God, is not to be endured. 'Tis a sin to be silent, when we may bring glory to God, and good unto our Brethren. 2. There is a superstitious silence: Such were those old Monks of Egypt, who (as Cassian re­ports) were Ʋmbrarum more silentes; as speech­lesse as Ghosts. What doe the loose, and dis­orderly rabble of our Phanaticks at this day, but superstitiously imitate them, who will not speak a word to any as they meet them, or pass by them. It was the common greeting of the Jews, Peace be unto you. Thus David by his Proxey saluted Nabal — Peace be unto thy house — Christ himself was no enemy to good manners: Mat. 10.12.13. When he sent forth his Disciples, this was his Doctrine, When you come into a house salute it. And the Apostles, that they might mix New-Testament matter, with Old-Testament manners, had this forme of Salu­tation, Grace be unto you, and Peace. These [Page 47]new Sectaries then, they are not like unto Christ; they are not like unto his Apostles; nor are they like unto his Saints. Unto whom then are they like? Beleeve it, they have not onely lost their Religion, but their good man­ners too, and are superstitiously silent. 3. There is a holy silence, when the soule is at quiet, and submits to God in every condition. Such was the blessed temper of Ely, a holy silence seals his Lips, and he sayes onely, It is the Lord, let him doe what he pleaseth, 2 Sam. 13.18. Princely David invites all men to a strange sight, Come, behold! What is the strange sight? what is to be seen? A very strange thing! A thing of great amazement! Come, Psal 46.8. behold the works of the Lord, what desolation he hath made in the Earth? Behold these desolations we may: nay, behold them we must: but how must we behold them? we may behold them with compassionate hearts: But must we be­hold them with complaining hearts? No, see how we must behold them! Be still, and know that I am God, ver. 10. As if he should say, I know you will be complaining, and say­ing, Why are we thus smitten? Why are we [Page 48]thus Afflicted? why are we thus desolate and troubled? But here's your answer in a word, Be still, and know that I am the Lord. Know but, that it is a God that brings upon you your Afflictions, and you cannot but be still, and silent; you cannot but be still, and com­forted: for as he is a God, so he is according to the confession of the Prince of Prophets, Righteous in all his wayes, Psal. 145.1. and holy in all his works. The Saints have experimented this, and therefore have not been sullen, but silent, have not been discouraged, but comforted un­der their Afflictions; They have patiently held their backs to the stripes of an offended Fa­ther, and have resigned themselves over into his hands, as knowing that he is a God, who in his own time will make all these crosses good, and beneficiall. If this God afflict us, then we must not be discouraged, and remain comfortless under our Afflictions; but rather say with the Church, I will beare the indigna­tion of the Lord, because I have sinned against him, Micha 7.9. It is true, I am the Clay, and God is the Potter, and the Clay must not finde fault with the Potter: Yet would I ex­postulate [Page 49]the cafe, and say, Lord, let me be a vessell of Honour, and not a vessell of wrath: Let me be the vocall monument of thy love and mercy; not the dismall trophy of anger, and thy fury: yet would I submit my selfe to his good pleasure, as knowing, it should be as well our dayly duty, as our dayly Prayer, to say as Christ did, Fiat voluntas tua, thy will be done.

Secondly, If we consider the nature of these Afflictions, they are not from vindicative wrath, Rev. 3.19. but from divine love: As many as I love I cha­sten. They are our crosses indeed, but not our curses. David commends them, Thy Rod, Psal. 23.4. and Staffe, they comfort me. I know what David speaks, may seem to be a Samson's Riddle, The Philistims could not understand, how — Meate should come out of the eater. So a naturall man, (an uncireumcised Christian) knows not how honey should come out of contrary expectati­ons; How tribulation should work patience, and patience experience, and experience hope. But every strong Samson, by his experience, can well expound this Riddle: he finds honey in the dead Lyon, and extream comfort issuing [Page 50]from extream danger. Beleeve it, there is no true Christian, to whom every Lyon doth not yeild some honey, to whom every Affliction doth not yeild some consolation. As the skil­full Physitian knows how of the poysonfull Viper, to make a wholesome Medicine: so the heavenly Physitian of our Afflictions, makes the most precious Cordialls. He turns all our troubles into pleasures, and makes our great­est evills beneficiall. If God afflict us there­fore, we should not be discouraged, but com­forted, considering the nature of these Affli­ctions, they have a medicinall, a beneficiall vertue in them. So long as the Physitian keeps his patient at a strict diet, and under a con­stant course of Physick, there is some hopes of his cure; but there is no greater danger, then when God is weary of afflicting, and gives us over. I look upon those Bona malis, that un­checkt current of the Affaires of the wicked, to be dangerous. The Israelites were no sooner fed with Quailes, but God slew the fattest of them. And the very Heathen man could observe, That God spares many a man for their greater mischiefe. That man who i [...] [Page 51]soothed up under an uncheckt current of Affaires, he is like a beast fattened for the slaughter: Or like the Roman Oxe, crowned with Garlands, and gayer flowers, when he is going to be Sacrificed. But those Mala bonis, those sad troubles, which happen to righteous men, they are (as one speaks) Ad sanitatem, Medicinall, and in order to their cure: Or if you will, they are, what Seneca said of Socrates his poysonous potion, Medicamenta immortalita­tis, Healths to the glorious immortality of their soules, and names. These Afflictions al­wayes end in consolations. Thus you see how this Mystery of Afflictions should encourage, and comfort the hearts of all Christians.

Application.

Is it so? Then this is a just reproofe for those, who are not comforted under their Affli­ctions. The true Christian, as he must not be a dead Sea; so he must not be a raging Sea, he must have some Affections, but he must have no Passions; he should be so ballassed, as to keep a steddy course, neither lift up too much, [Page 52]nor cast down too much under all conditi­ons; nothing should put him out of this frame. Even nature doth teach Bees, not onely to gather Honey out of sweet Flowers, but out of bitter: How much more should Grace act the Admired Chymist, and extract the sweet­est potions, out of the bitterest Afflictions. These two fore-mentioned considerations, cannot but encourage Christians. 1. To con­sider that Afflictions are naturally good, and beneficiall. 2. However, to consider, they come from God, who will make them instru­mentally good, and beneficiall. The sancti­fied Christian is comforted, for he knows God is a faithfull God, and will not afflict above what he is able. It is well observed (by some) that Sarah, though she was Abraham's Wife, yet she knew nothing of his tryals, nor did she undergoe any of them: And they give this reason for it, Because she was not strong enough; and God will not make choice of a weake Champion, he will not press us with any heavy Affliction, unless he finde us strong. God dispenseth his Afflictions, according to the abilities of the Saints: He spared Sarah [Page 53]for her weakness, lest (as they think) the seve­rity of those many Afflictions should basle her: he layes the whole burden of those many Afflictions upon Abraham, because strong in Faith, able to endure them. Beleeve it, what St. Paul saith of temptation, I may say of Af­fliction, There hath no Affliction taken you, but what is common to Man: Now God is faithfull, and will not suffer you to be Afflicted above what you are able: but will either make you a way to escape it, or els make you able to beare it, 1 Cor. 10.13. We cannot pretend an exemption from those usuall Afflictions, which in all Ages have happened unto others; but we may pretend to more consolations then others. The Saints, though they be Afflicted, they are not deje­cted. We are cast down — there's their Affli­ction, but not destroyed, (2 Cor. 4.9.) there's their consolation: They know all Afflictions are naturally good, or instrumentally good; one way or other, God will make all these things work together for the good of them that love him.