IN the first verse of this chapter the holy man Iob layeth downe a ge­nerall position, to wit, that the dayes of mor­ [...]all man are like the dayes of an hire­ing: and this position he laboureth to make good in the subsequent or [Page 2] next ensuing verses, and that by d [...] ­claring wherein the comparison sta [...] ­deth betweene the dayes of an hir [...] ­ling and the dayes of mortall man, these words following: As a serua [...] earnestly desireth the shadow, and as a hireling looketh for the reward of h [...] worke, so am I made to possesse the m [...] neths of vanity, and wearisome nigh [...] are appointed for me, &c. This is t [...] coherence.

Now this text is for the matter it a lamentable complaint, where for order and methods sake, we m [...] take notice of two points, first of t [...] person complaining, and that was I in this word I. Secondly, of the ma [...] ­ter of the complaint, which is tw [...] ­fold. First, for the vanishing of [...] time, in these words, So haue I ben [...] made to possesse the m [...]neths of vanit [...] Secondly, for the tediousnesse and [...] ­tremitie of his paine, in the rest of t [...] text: And wearisome nights are appo­ [...]ed [Page 3] vnto me: when I lie downe, I say, when shall I arise, & the night be gone? and I am full of tossings to and fro vnto the dawning of the day.

So am I made to possesse the moneths of vanity. It may here be demanded in the first place, what is meant in these words by v [...]nitie. Vnto which iust de­mand for the clearing of the text, I an­swer, that this word vanity is taken in two sences in holy Scriptures, viz. sometimes for the vanity of sinne, and so it is vsed in Psal. 119. 37. where Da­uid intreateth the Lord to turne back his eyes from beholding vanity, that is, frō beholding sinfull obiects. And in deed my deare Christian brethren, sin is iustly styled by the name of va­nity, for there is no vanity to the vani­ty of sin. For how vaine a practise it is for a little momentanie pleasure, and for a modicum of transitory profit, that a man or woman should set the glory of God, the merits of Christ, [Page 4] the kingdome of heauen, and their owne saluation to sale, I leaue it to your owne conscience to iudge. But for mine owne part, I esteeme wilfull and desperate sinners to be the most vaine and foolish people in the world. But concerning this kind of vanitie Iob doth not speake in this place: for it is not meant that Iob had spent his moneths in the vanity of sinne, as they do which spend their precious time in pricking & pinning, and pain­ting and pampering, in running to stage playes, in haunting of tauerns and alehouses, in prosecuting of vn­necessary suites at law, and such like: for Iob indeed was none of this cursed crew: but he was perfect and vpright, and one that feared God, and eschued euill, as God himselfe giues testimony of him in the first chap. of this booke, at the first verse: yea this blessed Iob was such a man, as that there was none like him in all respects in the whole [Page 5] world, at the least in his age and [...]ime. For so it is said of him in the second chapter and third verse, of this holy booke.

We must note therefore and ob­serue, that the word vanity is taken al­so in Scripture for the vanity of a sa­ [...]ing condition; and so it is vsed in Psal. 144. 4. where it is said, Man is like to vanity, his dayes are like a shadow that vanisheth: and in Rom. 8. 20. The [...]reature is made subiect to vanity: that [...]s, to a fading condition. And thus the word vanity is vsed in our present [...]ext: I haue had as an inheritance the [...]oneths of vanity, that is, vanishing and fading moneths, the abstract be­ing put for the concrete, or vanity for vanishing.

And wearisome nights, &c. Here it may be also inquired what it was that Iob endured in the night, for the which [...]e termes his nights wearisome [...]ights, or, as it is in the original, nights [Page 6] of labour. To this I answer: Iob endu­red three things in the nights, the which three things made his night [...]xs the nights of labour and vnrest.

First, he endured fearefull dreame and visions, as appeareth in this pre­sent seuenth chapter and fourth verse where it is said, When I say, my bed sha [...] comfort me, my couch shall ease my com­plaint, then thou scarest me wit [...] dreames, and terrifiest me through visi­ons. And this was a great passion; for i [...] is grieuous to be scared with dreames [...]ut it is more to be terrified with visi­ons and apparitions of Angels whe­ther good or euill. The want of natu­rall rest vnto a weake person is very tedious, but this addition of terro [...] and horror is much more grieuous.

2 The second thing which Io [...] endured in the night as well as by day, it was anguish of mind and trou­ble of conscience: For his calamiti [...] was heauier then the sand of the sea, th [...] [Page 7] arrowes of God Almightie were within him, the poison thereof drunke vp his spirit, yea the terrors of God set them­selues in aray again [...] him, Iob 6. 2. 3. And this was matter of sore labour; for as Salomon saith, A man will be are his infirmitie; but a wounded spirit, who can beare it? Prou. 18. 14.

3. The third thing which Iob en­dured in the night, was extremitie of paine in his bodie, expressed by ve­rie grieuous and dolefull fits; for when he lay downe, he said, when shall I arise, and the night be gone? and he was full, or as it is in the originall, he had his belly full of tossings to and fro to the dawning of the day. And there is none which haue had experience of extremitie of sicknesse, but I hope they will easily acknowledge, that ex­tremitie of paine is a sore labour.

Thus much for the clearing of the meaning of the words.

Now before we come to the do­ctrines [Page 8] and instructions, one maine question may be moued concerning the practise of Iob in complaining, whether he did well or ill in it? And to this I answer, that in many things Iob sinned in the matter of complaint, as in cursing the day of his birth, Iob 3. and in desiring for anguish to be cut off before his time, Iob 6. 9. and chusing to be strangled was like wise a great sin in him, Iob 7. 15. But in these words in the text, I take it that Iob did not mainly sinne, (howbeit I do not ex­cuse him altogether from infirmitie,) but for his words vsed, they are war­rantable; as for his secret affection, we haue nothing to do with it, we leaue it to God that knowes it.

You will then demand, Is it lawfull therefore for such as are in distresse to complaine?

To this I answer, that all complaint is not sinfull. Dauid complained in the si [...]t Psalme, that his soule was sore [Page 9] troubled, and [...]et he sinned not. Heze­chiah mourned like a doue in his sicknes, Esay 38. 14. and yet for that is not iustly to be reproued.

But lawfull complaint in time of extremitie, must be ioyned with these limitations.

First, it must not be with murmu­ring or repining against God, but ra­ther with a patient submitting to his blessed will: so that though we do de­clare our griefe, yet we must be con­tent to endure it, in obedience to God; and we must learne of Christ, to say, If thou wilt that I shall drinke of this cup, thy will be done.

Secondly, our complaint must not be to the weakning of our faith: we must so complaine, as that still we hold fast some ground of ioy. For in­deed we ought to reioyce euermore; and we should not mourne without hope, as the Apostle speaketh.

Thirdly, our complaints must be [Page 10] moderate; for there is but a time to mourne. We ought to find time, as wel for the declaring of Gods mercies which we haue receiued, as to ex­presse our griefes, or else we are great­ly vnthankfull.

Thus much for the meaning. Now come we, by Gods permission and as­sistance, to collect such doct [...]ines and instructions as may make for our edi­fication.

Moneths of vanitie. Where note we, that Iob speaking of his life, doth not terme his moneths, moneths of cer­taintie, as though he had a lease of his life, but moneths of vanitle, as imply­ing that Mans life is very fraile and 2. Doctr. subiect to vanish away. And indeed there is nothing more fraile, & more vncertaine. For this cause the Scrip­ture compareth our liues to things that are very inconstant: as sometimes to grasse, which in the morning flou­risheth & groweth, & in the euening [Page 11] is cut downe and withereth, Psal. 90. 5. 6. And sometime to a vapour, which appeareth for a very little time, and af­terwards vanisheth away, Iam. 4. 14. Sometime to a weauers shuttle, which quickly passeth from one side of the webbe vnto the other. Sometime to smoke, which is driuen away and dis­persed with euery wind or blast, Psal. 102. 3. Sometime to a shadow which declineth, Psal. 102. 11. And sometime to vanity it selfe, as in my text.

Gods Church and people haue ta­ken diligent notice of this frailty from time to time, and therefore haue made account of short life. Hence it is that Abraham in his perfect health ter­meth himselfe dust and ashes, Genes. 18. 27. Hence it is that Dauid saith, that his life is alwayes in his hand, Psal. 119. 109. Hence it is that Paul saith, I am readie to be deliuered, and the time of my departure is at hand, 2. Tim. 4. 6. Hence it is that the [Page 12] Church saith, We haue here no abiding citie, Heb. 13. 14. And hence it is that so many faithfull Christians do so or­dinarily remember their mortalitie & their graue when they lye downe in their beds.

And indeed very experience doth 1. Reason. teach vs that mans life is fraile. For do we not see yong men die as well as old? Do we not see strong men die as well as weake? Do we not see wise men die as well as foolish? Yea do we not see Physitians die as well as pati­ents? Yea there is none, rich or poore, high or low, noble or meane, which can promise himselfe to liue for the space of one poore houre.

Againe, our liues must needs be 2. Reason. fraile and vncertaine, in respect of the manifold dangers whereunto they are continually subiect. For first, they ☜ are subiect to infinite diseases, as to the pestilence, to the burning feuer, to consumptions, to the gout, to the [Page 13] stone, to the dropsie, to the bloudie issue, and to innumerable other.

Secondly, they are subiect to the stroke of Angels, to the layings in waite of enemies, yea to Gods imme­diate stroke.

Thirdly, they are subiect to many sodaine accidents. If they trauell by land, they are subiect to be taken by the eues and robbers, and to be left for dead. If they ride, they are subiect to fall from their horses, and to breake their neckes. If they trauell on foote, they are subiect to take immoderate heate. If they eate, they are subiect to take surfet, though they eate neuer so little. If they fast, they are subiect to grow into weaknesse. If they sit in thei [...] houses, diseases will grow vpon them by much sitting. If they walk [...] abroad, a thousand dangers both o­uer their heads and vnder their feete, and before them and behind them, and at their right hand and at their [Page 14] left do attend & wait vpon them, and therfore how fraile is the life of man?

Yea but some possibly will obiect Obiect. and say, Do we not see some men and women to liue long? Do not some in our age attaine seuentie yeares, some eightie yeares, some ninetie yeares, some an hundreth? and may not I hope to liue as long as they?

I do not denie, but God is able to continue thee long vpon the earth, Answ. though thy life be neuer so fraile. But it is not thy safest course, my Chri­stian brother, to make account of, or to expect long life. For if they which are strong, liue vntill seuentie or eigh­tie yeares, yet we find by experience, that there be a great many which ne­uer see fortie, some which neuer see thirtie, some which neuer see twentie, some which neuer see ten.

Yea but some, it may be, wil further obiect and say, I am strong and lusty, 2. Obiect. I am yong, or in my best yeares, I find [Page 15] no decay in my body; and therefore what reason haue I to look for death?

Alas poore soule, whosoeuer thou 2. Answ. art, thou art too prone and ready to deceiue thy selfe. Hast thou neuer read, that Man in his best estate, that is, in his best yeares, in his best strength, in the very fl [...]ure of his age, is altoge­ther vanitie? Reade Psalme 39. 5. and it wil teach thee. Hast thou neuer read what Ioh saith in his 21. Chapter and 23. verse, where he testisieth, that One dieth in his full strength; his breasts being full of milke, and his bones being moistened with marrow? Reade and consider, and be not incredulous, but beleeuing.

Now hauing proued the truth of this point, to wit, that the life of man is very fraile and vncertaine; and hauing answered the Obiections which might be made against the same: it remaineth now to make ap­plication of that which hath b [...]ne de­liuered. [Page 16] And a threefold vse we may make of this our frailtie; to wit, an vse of Reproofe, an vse of Instruction, and an vse of Comfort. An vse of re­proofe. And it may reproue diuers. First, such as haue made a couenant 1. Vse. with Death, and put the euill day far from them; which thinke in their hearts, that though a scourge come & passe through the whole land, yet it shal not come neare them. Alas poore soule, what priuiledge hast thou to escape more then any other? art thou any iote the more safe, because of thy securitie? No verily. For when thou shalt say, Peace and safetie, then shall there come upon thee sodaine destru­ction. As Paul saith, 1. Thess. 5.

Secondly, this may serue to re­proue such as immoderately do seeke after wealth, being as vnsatiable in secking riches, as if they and their children were not mortall, but im­mortall; as if indeed they were to liue [Page 17] here alwayes, and were to make pro­uision for an earthly eternitie. O foo­lish and filthy couetousnesse! when wilt thou say, It is enough? O vaine man, thou prouidest with the danger of thy soule for many yeares, when it may be this night thy soule shall be taken from thee, and then whose shal these riches be which thou hast vn­iustly gathered?

Thirdly, it may make for the iust reproofe of them which labour to perswade others that they shall liue long. These are like vnto them which promise others libertie, and are them­selues the bondslaues of corruption. And in this many Physitians are too much to blame, which will make such large promises to their patients, as though it were in them to recouer health at their pleasure, when as in the meane time the poore patient di­eth vnder their hands.

The second vse is an vse of Instru­ction: 2. Vse. [Page 18] ction: for considering that mans life is thus fraile, therefore hence we should learne to be humbled in our selues. We must remember we are but dust and ashes, and therefore we must not haue high conceits of our selues: nei­ther must we affect the too much pampering and pranking of the body. Alas, it may be thou art feeding nice­ly ☜ and curiously to day; it may be thou art now pranking thy selfe in pride and in strange attire, or pain­ting thy face with Iesabel; and before to morrow thou mayest be dead. O earth, earth, earth, heare the word of the Lord; humble thy selfe before the Lord, in consideration of thy mortalitie. If thou wilt not humble thy selfe, thou hast iust cause to feare that the Lord will humble thee, and bring thee low.

Secondly, the consideration of our frailtie must teach vs, not to deferre or put off our repentance: but [Page 19] whilest it is called to day, to call our selues to a secret examination of our wayes and courses, to humble our selues for them, to renew our coue­nants with God of our obedience, and to turne from the power of Sa­than to God. Thou thinkest thou mayest do this soone enough when thou art old: but how doest thou know, whether thou shalt liue to be old, or no? Or suppose thou liue to be old, how doest thou know that God ☞ will giue thee repentance at the last, when thou hast hardened thine heart against him by thy sins? Therefore, whilest it is called to day, either now turne or neuer, either now repent or perish. Either seeke the Lord in time whilest he may be found, or else neuer se [...]ke him.

Thirdly, the consideration of our frailtie must teach vs, first to seeke Gods kingdome and righteousnesse, and to lay vp for our selues a good [Page 20] foundation against the time to come. We must labour to be rich in faith, that when death comes vpon vs, we may not slauishly feare it, but ra­ther chearefully embrace it as a most welcome messenger. It is lamentable to see what paines men take to go to hell, how they labour for the obtai­ning of their lusts and vnsatiable de­sires, and in the meane time remaine altogether voide of care how they might attaine heauen. O awake, a­wake, remember out abode here, it is but for a short time; but that estate which is to come, whether it be for happinesse or woe, it is eternall, and whithout end. Therefore striue and take paines to enter in by the straire gate. We find by experience, things of value in the world, to wit, riches and honours, and high places, they are not attained without great meane [...] vsed: and shall we thinke that sauing grace, & Gods kingdome will be ob­tained [Page 21] without great striuing? Let no man or woman deceiue themselues: for if the righteous which labour hard in the vse of meanes, as in hearing, in reading, meditating, in the vse of the Sacrament, in conference, in keeping [...]aith & a good conscience, in prayer, and such like: if such, I say, shall scarce­ [...]y be saued, notwithstanding all their [...]are and striuing; then what shall be­ [...]ome of such as striue not at all; or if [...]hey do striue, it is very coldly and negligently? Surely such, vnlesse they [...]end their pace, they can neuer each their iourneys end, which is the glorious kingdome of heauen. They will be found like trauellers dead in [...]he way before they halfe reach [...]ome.

The third and last vse is for com­ [...]ort 3. Vse. and consolation. For considering [...]hat mans life is so fraile; therfore first [...]t may be a comfort to such as en­ [...]ure exile, or banishment, or impri­sonment, [Page 22] or hard vsage, or pouertie, or sicknesse, or the like, they may re­member, that their afflictions here cannot be long, because their liues are but short. Peace shall come, and they shall rest in their beds, Esay 57. 2. and Blessed are they which die in the Lord yea saith the Spirit, they rest from their labours, Reuel. 14. 13.

Secondly, the consideration o [...] shortnesse of life, may be matter o [...] consolation and comfort vnto such a [...] beleeue; for now their saluation i [...] nearer then when they began to be­leeue. What knowest thou, but tha [...] there is but a step betweene thee an [...] heauen? Thou art here this yere, tho [...] mayest be in heauen before the next thou art here this moneth, tho [...] mayest be with Christ before th [...] next. Yea thou art here to day, tho [...] mayest be in blisse before to morrow O thrise happie estate! how woul [...] men admire the happinesse of such [Page 23] begger as were in possibility euery houre to be aduanced to a kingdome? And how much more admirable is the estate of euery true Christian, who standes in continuall possibilitie to be aduanced to such an estate, as neither eye hath seene, nor eare hath heard, neither can it sufficiently enter into the heart of man to conceiue? 1. Cor. 2. 9.

Thirdly, the consideration of our shortnesse of life may comfort all such faithfull Christians as do desire to be freed from sinne. Though Sa­tan ☞ and the world, and their owne corruptions, do disquiet them for a time, yet they shall not alwayes dis­quiet them. Death will come and that quickly, and then thou shalt sinne no more, neither shalt thou be tempted [...]o sinne any more, but thou shalt be [...]ike vnto an elect Angell, yea like vn­to Iesus Christ in perfect holinesse & righ [...]eousnesse. Which estate Gods [Page 24] children more affect then they affect the very happinesse or ioyes of hea­uen. And thus much for the first do­ctrine.

Moneths of vanity: Hence obserue [...]. Doctr. we in the next place, That afflictions sanstified are an especiall meanes [...]☜bring a man or woman to a cleare sight of the vanitie of earthly things. Iob being greatly afflicted, and ha­uing his affliction sanctified vnto him, was enabled out of the bottom [...] of his affliction to see that his mo­neths were but vanitie. And the lik [...] may be said of Dauid, who being sick [...] and weake, obtained withall an hol [...] contempt euen of his very king­dome, and was content that Salom [...] should be crowned King euen in hi [...] life time, 1. King. 1. 33. The like w [...] reade of Barzillai in 2. Sam. 19. 33. 34▪ who when Dauid offered him grea [...] honour and preferment in his Court he considering with himselfe that h [...] [Page 25] was now growne very old, refused the kings offer. And thus many Chri­stians ☞ which in time of health did too much affect riches and honours, and finenesse in apparell, afterwards in time of sicknesse come to see the va­nity of all these. To this purpose Salo­mon speaketh well in Eccles. 12. 4. that in old age, which is a laborious af­fliction of it selfe, the daughters of singing shall be abased: as implying, that though in health and youth, men or women stand too much affectio­nated to the vanitie of earthly de­lights, yet in affliction and old age they shall attaine the sight of the va­nity of these things. So that afflicti­ons are like vnto the clay wherewith the blind mans eyes were annointed in the Gospell, and whereby he came to attaine his sight, which before he wanted. Yea afflictions are like chry­stall spectacles, whereby Christians are helped much in the discerning [Page 26] and discouering of earthly vanity.

And there be two reasons for the 1. Reason. euidencing or clearing of the truth of this point, to wit, That afflictions san­ctified are speciall helpes to bring to sight the vanity of earthly things. As first, because men and women in afflictions finde by experience the helplesnesse of earthly things, they find that they may lie in paine and miserie, yea that they may die, and be turned to dust, for any thing which their riches or honours can helpe them: and therefore they may easily conclude, How vaine ô Lord do I now find these things, vpon the which formerly (foole that I was) I haue so doted, and set my mind? Behold now I see and say with the Preacher, as I find also by euident experience, Vani­ty of vanities, vanity of vanities, all is vanity, Eccles. 1. 2.

Secondly, in sanctified afflictions 2. Reason. men and women come to the sight ☜ [Page 27] of the excellency of true sauing grace: now they can value one dram of faith aboue many talents of gold; now they had rather haue oyle in their ves­sels, then treasure in their coffers. And the more that any one is brought to the sight of the true worth of grace, the more they are brought withall to the sight of earthly vanity. Do I see the price of heauen? Then I see the basenesse of the earth. Do I see the excellency of the knowledge of Christ my Lord? Then I see all other things to be drosse, and count them to be dung.

Yea but some, it may be, will be Obiect. too busie to obiect, that afflictions are more like to driue vs from God then to bring vs vnto him, and that afflictions are dead helpes of them­selues, and cannot profit.

Vnto whom I answer, that afflicti­ons Answer. separated from the working of Gods Spirit are indeed of no value; [Page 28] which is the reason that though Turkes and Infidels haue afflictions as well as Christians, yet they are no whit bettered by their afflictions, be­cause indeed their afflictions are not sanctified vnto them. And the like we may be bold to say of the written word of God. For the word it selfe separated from the Spirit cannot worke. So that we put not this vertue of bringing to the sight of earthly va­nity, in the very afflictions thēselues, no more then we ascribe the recouery of the blind mans sight vnto the clay wherewith his eyes were annointed. But this we affirme, that afflictions sanctified, that is, afflictions ioyned with the work of Gods Spirit are ex­cellent means to bring to the sight of earthly vanity. Yea had it not bene for afflictions sanctified, there be ma­ny now in heauen which had neuer come there. And had it not bene for afflictions, there be many prodigals [Page 29] in the world, which had not knowne (as they do know) what had belonged to the turning from the power of Sa­tan to God. And therefore as I desire that there may not too much be ascri­bed to afflictions: so I would fore­warne men to take heede how they make too slight account of them, cō ­sidering to what excellent purposes God hath sanctified and appointed them; & considering withall the con­fessions of many sound and experien­ced Christians, which do ingenuously acknowledge that such and such af­flictions were especiall meanes to bring them to God.

But may not afflictions lawfully 2. Obiect. be desired and prayed for, conside­ring that they may be meanes, if they be sanctified, of much good vnto vs?

To this I answer, that as we are not Answ. to condition with God that he would neuer touch vs with any affliction, [Page 30] but we must referre our selues vnto his will. So we are not to hasten af­flictions ☜ vpon our selues▪ and the ra­ther because we know not what abili­ty we haue to beare afflictions, or what grace we shall haue to make the right vse of them. We may indeed pray that if afflictions be vpon vs they may be sanctified vnto vs, and it is an holy and necessary prayer: but to pray that God would scourge vs, it is a presumptuous request, and doth sa­uour too much of ouerweening our owne strength. And if any for their presumptuous practise shall alledge the example of Dauid in Psalme 6. 1. that he prayed, not to be corrected in Gods wrath, whereby he seemeth to be content that God should scourge him, so that it were not in his furie: to this I answer, that such know not of what spirit they are which thus rea­son. For a [...]t thou able to make as good vse of afflictions as Dauid was? [Page 31] I trow not. Secondly, Dauid doth not absolutely pray for afflictions, but ta­king it as granted, that God would afflict him, he prayeth that the Lord would not afflict him in his wrath and fury. Therefore we conclude, that though much good be wrought by afflictions, yet that afflictions are not to be prayed for, or to be hastened.

But to come to the vse and appli­cation 1. Vs [...] ▪ of this point: Is it so that af­flictions sanctified are an especiall meanes to bring vs to the sight of the vanities of earthly things? Then this should teach vs in the first place, to take notice of, and to admi [...]e the ex­cellent power of God, who is able out of darknesse to bring light. For what is more vnlikely, in the iudge­ment of flesh and bloud, to do good, then afflictions are? For by reason, when a man is sicke, he is more fit to see the excellency of health then the vanity of it; and when he is poore, to [Page 32] see the happinesse of riches, then to see their impotency. And therefore great and admirable is the worke of our good God in all things, and par­ticularly in the sanctification of af­flictions. We may iustly say with the Apostle, ‘Rom. 11 33. O the depth of the riches both of the wisedome and knowledge of God: how vnsearchable are his iudgements, and his wayes past finding out!’

Secondly, this consideration of the vsefulnesse of afflictions must be an 2. Ʋse. especiall meanes to perswade vs to pa­tience vnder the crosse, and to a wil­ling submitting of our selues vnder the mighty hand of God He is a wise and prudent Physitian, he knoweth indeed what Physicke is best for vs. We haue a great God to deale with when we are vnder afflictions, and if we submit vnto him, he will raise vs vp. But if we walk stubburnly against him, he will walke stubburnly against [Page 33] vs. Gods wrath is like to the thunder & lightnings, which commonly hurt not soft and yeelding bodies because they do not resist, but they exercise their force vpon stout oakes and iron locks and barres, &c. So God deales gently with such as submit them­selues, but if any resist, he will surely crush them and make them tame. They shall be sure to gaine nothing by obstinacy against God, but in­crease of their miseries. Yea God will walke obstinatly against his very elect if they resist his proceedings, as we see in the example of Ionas: how did God persecute Ionas with winde and tem­pests, yea how did he tosse him into the seas, and plunged him into the hell of the whales belly, and neuer left him vntil he had brought him to sub­mit to go to Nineue? And therefore ☞ make a vertue of necessitie; that which thou must suffer of necessitie, suffer it with patience and willingly▪ It may be [Page 34] the Lord aimeth at greater good to­wards thee in thine affliction then thou art aware of. And therefore as thou art content to receiue many a bitter potion at the hand of a physi­tian in hope of health, so be content to drinke of the cup which God hath tempered, in hope that it shall worke for thy good.

In the third place we must duly 3. Ʋse. examine our selues if at any time we haue bene afflicted; whether our affli­ctions ☜ haue wrought thus with vs or no: viz. whether they haue brought vs to the sight of the vanity of earthly things. If they haue, we may be per­swaded that they are sanctified vnto vs: and we haue great cause to be thankfull to God for them.

But if we haue bene scourged, and yet are neuer the better, we haue iust cause to be humbled, and to feare that our afflictions were neuer sanctified vnto vs. The Lord hath smitten vs, [Page 35] but we haue not grieued, he hath con­sumed vs, but we haue refused to re­ceiue correction; we haue madeour fa­ces harder then the rocke, we haue re­fused to returne: as the Lord complai­neth against the disobedient Iewes, Iere. 5. 3. And thus much for the se­cond Doctrine; to wit, That affl [...]ctions sanctified, are speciall helpes to bring vs to the sight of the vanitie of earthly things.

Painefull nights: Or as it is in the originall, nights of labour. Whence obserue we, That it may befall the 3. Doctr. deare children of God, to be visited with painefull and tedious visitations. They may be sicke and grieuously pained, and that not for a night, or for a day, but for nights, that is, for many night [...] together. The truth of this we see, first here in Iob: Nights of labour, or painefull nights haue bene appointed vnto me: for thus he complaineth.

[Page 36] And that Gods children may be visited with grieuous paine, and with laborious sicknesse, it is further ma­nifest by examples; as first by the ex­ample of Dauid, a man after Gods owne heart. For, how doth he com­plaine in the sixt Psalme? That his bones were vexed, that he was weary of his groning, that his eye was con­sumed with griefe: and in Psalme 39. 10. That he was consumed by the blow of Gods hand: but especially in Psalme 38. Where he saith, That the arrowes of God did sticke fast in him, and his hand pressed him sore. That there was no soundnesse in his flesh, because of Gods anger: and that there was no rest in his bones, because of his sinne. That his wounds did stinke, and were corrupt; that he was trou­bled and bowed downe greatly. That he went mourning all the day. That his loines were filled with a lothsome disease. That he was feeble and sore [Page 37] broken: that he roared for the very disquietnesse of his heart, &c. And the like we see in the Church, Lamen. 1. 11. 12. where she saith, Behold and see, if there be any sorrow like vnto my sorrow, which is done vnto me, wherewith the Lord hath afflicted me in the day of his fierce anger: from a­boue hath he sent fire into my bones, and it preuaileth against them. Yea, what paines did Christ himselfe en­dure in the Garden, when he sweat water and bloud? and what torment vpon the Crosse when he cried, My God, my God, why hast thou forsa­ken me? I suppose, that at that time the paines of hell came about him, as it is said also in Psal. 18. 5. I suppose that then Christ descended into hell, when he felt the very fire of Gods wrath in his soule for our sins, when the Lord withdrew the light of his countenance, and left him to the intollerable sence and feeling of his [Page 38] indignation. Now if Dauid, a man so deare to God: if the Church, bought with so deare a price: yea, if Christ Jesus the Sonne of God, were left to this extremitie of paines: then it followeth vndeniably, That Gods [...] deare Saints and children may be [...] with very grieuous paine and sicknesse, with painefull nights, yea with nights of paine.

And for the proofe of the second clause of the Doctrine, to wit, that Gods children may be visited with long and tedious sicknesses, as well as with extremity of paine: consider we first the example of Aeneas, who kept his bed, and was sicke of the pal­sey for the space of eight yeares, Acts 9. 33. Secondly, the example of the poore man, Iohn. 5. 5. who had an in­firmity for the space of eight and thir­tie yeares, lying at the Poole of Be­thesda.

Thirdly, the example of the faith­full [Page 39] woman, Luke 8. 43. who had an infirmitie twelue yeares together, and had spent all her substance vpon Phy­sitians, and could not be healed of any. Yea, as Saint Marke is bold to say, She was neuer the better for her tampering so much with Physicke, but rather much the worse, Mar. 5. 26. I might be large in the pro [...]fe of this point, but I will abstaine. Come we to the reasons.

And there be many causes where­fore God doth thus heauily and tedi­ously afflict his seruants.

First, that hereby he might correct 1. Reason. some remainder of dangerous cor­ruption lurking in them; according to that in Esay 27. 9. By this shall the iniquitie of Iacob be purged; and this is all the fruite, to take away his sin. Some ☞ of Gods children are subiect to spiri­tuall pride, some to rash anger, some to worldly-mindednesse, some to in­fidelitie, some to neglect of the best [Page 40] things, some to discontentednes with their estate. And the Lord he layeth [...] an heauie chaine vpon their loynes, to correct and mortifie their co [...]rup­tions in them. And herein God dea­leth like a skilfull Goldsmith; he ca­steth his children into fierie afflicti­ons; not because he meanes vtterly to cast them away, but because he mea­neth to take them out more pure, and purged from their drosse of sinne: yea he fineth them seuenfold, that yet they may be more pure.

Secondly, God doth heauily af­flict his people, of purpose to weane 2. Reason. them from the vaine delights and pleasures of the world. And in this the Lord deales like a nurse; he an­nointeth the teates of the world with bitternesse, to the end that his chil­dren sucking them might desire them no more. How came Iacob to di­staste and to forsake Labans family, but by the affliction which he found [Page 41] by the change of Labans counte­nance? Gen. 31. How came the Prodi­gall sonne to be weaned from the citi­zens seruice, Luke 15. but by the affli­ction of hunger and want which he found in it? And lastly, how come ma­ny of the deare children of God to be so farre mortified to the world, as that they desire to be dissolued, and to be with Christ, but by the bitternesse of affli­ctions?

Thirdly, God doth thus scourge 3. Reason. his Church, and afflict his children, for the triall of his graces in them; ac­cording to that in 1. Pet. 4. 12. Bre­thren; thinke it not strange concerning the fierie triall, which is come vpon you to trie you, &c.

God afflicts his Church, partly for the triall of their patience, to see whe­ther they will submit themselues vn­to him, as well in suffering as in do­ing his will: partly for the triall of saith, to see if they will beleeue a­gainst [Page 42] sence and feeling, and whe­ther they will say with Iob, Though the Lord kill me, yet will I trust in him, Iob 13. 15. Yea the Lord afflicts for the tri­all of wisedome, to see if his children will endeauour to make good vse of their afflictions and of their crosses. Thus God I say afflicts for triall.

In the fourth and last place, God 4. Reason. sorely afflicteth his Church in this world, that he might the highlier ad­uance it in glorie in the world to come. For howsoeuer The affliction [...] of this present time are not worthie to be compared to the glorie that shall be re­uealed, (as the Apostle speakes, Rom. 8. 18.) yet our light affliction which is but for a moment, worketh for vs a farre more excellent and eternall weight of glorie 2. Cor. 4. 17.

Thus the holy Martyrs, as they suf­fered most, so no doubt they are glo­rified most. And thus many deare Saints of God, which haue endured a [Page 43] very hell of torment here, no doubt but they receiue a more [...]xcellent heauen of comfort hereafter: as they haue bene partakers of the suffering, so they are of the consolation.

But to come to the vse and appli­cation 1. Vse.: Is it so, that God doth sorely afflict his deare children? Then this should teach vs in the first place, not to iudge or censure those which suf­fer, as though they were greater sin­ners then others. You know what Christ himselfe saith in Luke 13. 2. Suppose ye, that those Galileans were greater sinners then all other Galileans, because they suffered such things? I tell you nay, &c. And it was the sinne of Iobs friends to iudge Iob an hypocrite, or a notorious offender, because the hand of God was so heauy vpon him. Let vs therefore learne on the con­trary with Gods Church, Iam. 5. 11, To esteeme them happie which suffer. Let vs hope, that afflictions layed vp­pon [Page 44] our brethren or sisters, are signes of Gods loue towards them, and not of his hatred. For whomsoeuer the Lord loues, he chasteneth, and scourgeth eue­rie sonne whom he receiueth: as we reade Hebrews 12. 6. 7. And therefore leud and vncharitable is the practise of all such which take vpon them to iudge and to censure many a sound Christian, by their very afflictions, to be hypocrites, to be dissemblers, to be some way notoriously wicked: For else, say they, God would neuer thus haue punished them. O most vniust and rash censure! Doth not God scourge euery sonne whom he receiueth? and shall we not through many tribulations enter into the king­dome of God? Therefore let God be true, and euery rash iudger shall be proued a lyer.

Secondly, are Gods owne deare children subiect to grieuous and tedi­ous 2. Ʋse. afflictions? Therefore this may be [Page 45] iust matter of terror to the wicked & vngodly. For if iudgement begin at the house of God, what shall be the end of such as obey not the Gospell of God? as the Apostle speaketh, 1. Pet. 4. 17. If God correct his owne with strokes, surely he will punish the wicked with scorpions. If he afflict Lazarus here with pouerrie and sicknesse, surely he will punish Diues hereafter with hell fire.

Yea, if God spared not his Angels which sinned, but cast them downe into hell, and deliuered them into darknesse, to be reserued to iudge­ment; then how shall the wicked thinke that the Lord will spare them, going on in their sinfull courses? Oh therefore let all the sharp corrections layed vpon Gods children in this life, be so many warning peales to the vn­godly speedily to repent, and to turne to God in time, lest worse punish­ments seise vpon them then euer sei­sed [Page 46] vpon the elect.

Thirdly, the consideration of this truth, to wit, that Gods children are 3. Ʋse. subiect to so great afflictions; it must teach euery one of vs, to be prepa [...]ed to endure great trials. We must be prepared to endure losse of our dea­rest friends, losse of good name, losse of our whole estate, losse of libertie, losse of health, extremitie of paines in the body, & that for a long time toge­ther: yea we must be prepared for the firy triall; for what do we know, what God hath in store for vs? Lastly, we must be prepared to endure troubles of minde and vexations of consci­ence; we must be content to be brought to heauen by hell-gates. Bre­thren, we must not thinke it strange if these things befall vnto vs. The like haue befallen vnto Gods owne sons and daughters that are in the world, or haue bene. Let vs learne to get strength now in the time of our peace; [Page 47] we may haue more vse of it hereafter then it may be we are aware of.

Fourthly, considering that Gods 4. Vse. elect are subiect to so great afflicti­ons, let vs which enioy freedom from these tormēting miseries, be the more thankfull to God for our freedome. We might liue in sicknesse, in paine, in pouertie, in persecution, in distresse of minde, and yet remaine the true children of God. Therefore what cause of thankfulnesse haue we, with whom the Lord deales more mildly, and yet giues vs the same hope of glorie, which he hath giuen vnto o­thers which suffer great trials? God deales with vs as he dealt with Henoch; he takes vs away, and we hardly see or feele death: whereas many others are carried as it were in a fierie cha­riot to the kingdome of heauen. Consider this all ye which sit vnder your owne vine and vnder your owne figtree, and be thankfull.

[Page 48] Fiftly, considering that Gods chil­dren 5. Vse. are subiect to so great afflictions; therefore this must teach vs to haue a fellowfeeling of the miseries of others. We must not make small reckning of their paines, as though they ailed no­thing; but we must compassionate them, and vse all the meanes we can to comfort them, and to support them, as we our selues desire to be comforted and to be supported if we were in their estate. Be it therefore farre from vs to adde affliction to af­fliction, or to increase the sorrowes of such whom God hath wounded: But let vs rather thinke with Iob, that he which is in affliction ought to be comforted of his friends. It is a cruell practise to lay on more weight vpon a poore beast, when he is ready to sinke vnder that burthen which is vpon him already. So, much more it is a tyrannous fact to adde to the sor­rowes of them which are already hea­uie [Page 49] laden.

And thus much may suffice to haue spoken concerning the third do­ctrine, to wit, that Gods deare chil­dren are subiect to painfull and tedi­ous sicknesses.

Many painfull nights haue bene ap­pointed vnto me. Where obserue, that Iob doth not say, It was my hard for­tune to see much miserie, or by euill lucke and hard chance I came to this affliction; but many painfull nights haue bene appointed vnto me: wherein is intimated vnto vs this truth, name­ly, that There is no affliction befalleth 4. Doctr. any of the children of God, be it ne­uer so sharpe or tedious, but it befal­leth by the determinate counsell and purpose of God. This is manifest out of diuerse texts of holy Scripture, as out of Esay 45. 7. I forme the light, and create darknesse: I make peace, and create euill: I the Lord do all these things. And out of Amos 3. 6. Shall a trumpet [Page 50] be blowne in a citie, and the people not be afraid? shall there be euill in a citie, and the Lord hath not done it? But yet this point is more especially proued by that in Acts 4. 27. where it is said, Herod, and Pontius Pilate, and the Gen­tiles, and the people of Israel, were ga­thered together, to do vnto Christ that which Gods hand and counsell had de­termined before to be done. Yea indeed, all things both great and small are go­uerned and guided by the prouidence of God: there is not a sparrow which falleth vnto the ground, nor an haire which falleth from our head, without our Father; as Christ himselfe saith in Matthew 10. 29. And this truth the Saints haue acknowledged from time to time. If Sheme [...] curse Dauid and raile vpon him, Dauid will ac­knowledge, that the Lord bids him curse, 2. Sam. 16. 17. If the Sabeans take away Iobs oxen or his asses, and the Chaldeans depriue him of his ca­mels; [Page 51] if a fire from heauen take away his sheepe, aad the winds stirred vp by Satan destroy his children, yet he will acknowledge, that the Lord hath giuen, and the Lord hath taken away, Iob 1. 21.

Yea but this might seeme to be an Obiect. hard saying, that God should be the author of all afflictions. For suppose that a man be robbed of all that he hath, is God the cause of the robbery? or suppose a man be wrongfully slan­dered, is God the cause of the slan­der? This might seeme to make God the author of sinne.

Nothing lesse. For howsoeuer God Answer. is the author of the actiō, yet he is not the author of the euill of the action▪ he tempteth no man to steale, he in­fu [...]eth malice into no mans heart, to moue him to curse or slander. But the euill of the action is partly of the di­uell, and partly of man himselfe. Therefore let no man when he is [Page 52] tempted, say, that he is tempted of God; for God cannot be tempted with e­uill, neither tempteth he any man: but euery man is tempted, when he is drawne away by his owne lust, and is enticed, Iam. 1. 13. 14.

But it may be obiected further, Do not many crosses fall out by meere ill lucke? Doth not a mans experience tell him of many ill chances which haue befallen him? Doth not a man sometimes breake his necke, falling from his horse? Doth not a child vpon a sudden fall into a pit, and is drow­ned? Doth not an axe head fli [...] from the helue, when no such thing is in­tended, and slayes a man? And what is this but hand lucke or bad fortune?

These indeed may seeme to be meere casualties vnto vs, in respect Answor. of the suddennesse of them, and be­cause we see not alwayes the causes of them. But with God these things are certaine, and proceed from his de­cree: [Page 53] according to that in Pro. 16. 35. The lot is cast into the lap, but the dispo­sing thereof is from the Lord.

Therefore we must not be like the very heathen, ascribing that vnto chance and fortune, which we should by right ascribe to the prouidence of God.

But to come to the vse and appli­cation. 1▪ Vse. Is it so, that all afflictions come by the prouidence of God? Then this must teach vs in the first place, not to murmure, but let vs say with Dauid, in Psal. 39. 9. I was dumbe, and opened not my mouth, because thou diddest it. If we consider, we haue no cause in­deed to murmure against God. For first, he layeth not vpon any of vs the thousandth part of that which we do deserue. And secondly, he causeth those afflictions which he doth lay vpon vs, to worke for our good: so that we haue more cause to giue him thankes, then in any sort to murmure [Page 54] against him.

Secondly, considering that all our afflictions are from God; therefore 2. Ʋse. it must teach vs to feare God aboue all. Let vs not feare the diuell, nor ty­rants, nor our professed enemies. For none of these can hurt vs without God. But let vs feare that great God, who when he hath afflicted vs here, is able to cast both soule and body into hell fire, Luke 12. 5. It is a miserable thing, that we can feare a great man because he is able to hurt vs, and that we cannot much more feare God which is able to damne vs. This be­wrayes a great deale of infidelity in vs: this shewes that we do not beleeue the certaintie of Gods threatnings. We consider God onely according to his mercie, and so make an idoll of him: but we feare him not for his iu­stice. We pretend that we loue God; but where is that awfull respect which we owe vnto him?

[Page 55] Thirdly, is it so, that all afflictions 3. Vse. are from God? Therefore this must teach vs, that whensoeuer God doth afflict vs in any kind whatsoeuer, ei­ther in our good names, or in our goods, or in our friends by taking them away, or in our bodies, or such like: it must teach vs I say, to [...]ie our selues and to fanne ou [...] selues, what the Lord hath against vs, or for what cause he doth afflict vs. Thus did Mo­ses, Psal. 90. 7. 8. We are consumed by thine anger, and by thy wrath are we troubled: thou hast set our iniquiti [...]s be­fore thee, and our secret sins in the light of thy countenance. And it is a blessed vse of afflictions, to make them as our looking glasse, wherein we discerne and discouer some things amisse in our selues. Let vs therfore which taste afflictions, find out our secret or o­pen sinnes, and then let vs acknow­ledge them to God, and humble our soules for them; let vs renew our co­uenants [Page 56] with God of new obedience. Yet let vs iustifie God in all his pro­ceedings against vs; and let vs say, Lord, it is thy great mercie that thou layest no greater punishment vpon me, yea it is thy mercie that I am not consumed and brought to nothing. Let vs say with Daniel, To vs belongeth nothing but shame and confusion; yea let vs say as the truth is, that hell fire and the second death is due vnto vs. By this humiliation ioyned with reso­lution of newnesse of life for time to come, we shall obtaine mercie and forgiuenesse of sinnes past, Prou. 28. 13. Secondly, we shall turne away Gods wrath and iudgements from vs for time to come, as Nineue did: and without this repentance, there is no possible escape frō Gods vengeance, but his hand will be still stretched out against vs: he will breake vs with one breaking after another, vntill we be content to breake off our finnes. If [Page 57] we will make no end of sinning, let vs neuer thinke that God will make an end of ouni [...]hing.

Fourthly, is it so, that God is the 4. Vse. author of all afflictions? Therefore this must teach vs to flie vnto God for helpe in the time of distresse. We must say with the Church in Hos. 6. 1 The Lord hath torne, and he will heale; he hath smitten, and he will binde vs vp. We must not seeke to witches or wizzards for helpe, neither must we trust in our Physitians as Asa did, in 2. Chron. 16. 12; but we must seeke to the liuing God. I speake not this, to the end we should neglect the meanes, but that we should not too much dote vpon the meanes, as it is the sinne of too many. And I speake it furthermore to this end and pur­pose, that we might be stirred vp the more feruently to seeke to God by prayer and humiliation in the time of our trouble. For it is too manifest [Page 58] how earnest we are in seeking after the meanes, while in the meane time we neglect to seeke vnto God by prayer for his helpe. We are like vn­to Rachel which cryeth (though other­wise a good woman) and saith vnto Iacob, Giue me children or else I die: not remembring that it was in God onely to giue children. And so we cry with feruency, Giue me this helpe or else I die, whereas it is the Lord one­ly which is able to helpe.

Fifthly and lastly, Do all afflictions 5. Vse. come by the prouidence of God? Then this may be matter of comfort & consolation vnto all Gods afflicted people: for certainly God will lay no other affliction vpon his Saints, but that which is for their good. God is our tender Father, and can we thinke that a tender father will giue any thing to his beloued child, but that which is good and whole some? God is our faithfull Physitian, and shall we [Page 59] thinke that a faithfull Physitian will wittingly giue any thing to his pa­tient, which may do har [...]e and not good? God is our chiefe friend, and shall we thinke that our chiefe friend will seeke our bane? Be it farre from vs so to imagine. Yea be assured of this, thou afflicted in Sion, and tossed with tempests; if God did not know and purpose to do thee good by affli­ctions, I dare be bold to say, he would neuer afflict thee. And therefore say with Christ, and that with comfort and willing subiection, The cup which my Father hath giuen me, shall I not drinke it? Ioh. 18. 11. Yea count it for matter of great ioy, that the Lord doth vouchsafe to correct you for your good: for when y [...] are iudged, ye are chastened of the Lord, that ye might not be cōdemned with the world; as the Apostle speaketh in 1. Cor. 11. 33. And thus much for the fourth do­ctrine, to wit, that all afflictions come [Page 58] [...] [Page 59] [...] [Page 60] by the prouidence of God, and by his decree and determinate purpose.

When I lie downe, I sa [...] when shall I arise, and the night be gone? and I am full of tossings to and fro, &c.

Whence obserue, That afflictions may be irkesome and troublesome to 5. Doctr. the very children of God. This is ma­nifest by this example of Iob. For it ap­peareth both by his words and by his gesture, how irksome his sicknesse was vnto him. The like we reade of Dauid. For how was he perplexed for the losse of his sonne Absolon: crying out in a most lamentable manner, O my sonne Absolon, my sonne, my sonne Absolon: would to God I had died for thee, ô Absolon my sonne, my sonne. The lik [...] we reade of Ieremiah in his fourth chapter, 19. verse, crying out, My bell [...]e, my bellie, I am pained at the. very heart, my heart maketh a noise in me. The like we see in Rachel, Matth. 2. 18. For, In Rama was there a voioe [Page 61] heard, lamentation and weeping, and great mourning: Rachel weeping for her children, and would not be comsor­ted, because they were not. The like we see in Hezekiah, Esay 38. 14. for in his sicknesse he chattered like a crane or a swallow; yea he mourned like a doue. The like we reade of the Church in affliction, Esay 59. 11. say­ing, We roare like Beares, and mourne like doues. Yea what shall we speake of Elias, who was euen wearie of his life, by reason of the idolatry and persecu­tion in the dayes of Iesabel? 1. Kin. 19. 4. What shall we speake of Naomie who named her self Mara or bitter, in respect of her bitter afflictions? Ruth 1. 21. What should we mention Io­nas, who was exceedingly vexed and troubled, when he had no iust cause so to be? Ionas 4. 9. Yea my beloued, it befell euen to Christ himselfe to be troubled, and to be sensible of his smart. For else why doth he pray a­againe [Page 62] and againe, that the bitter cup might passe from him? Or, why doth he crie, My God, my God, why hast thou forsaken me? and the like.

Yea, the child of God may be so sensible of his afliction, and his crosse may be so irksome vnto him, as that he may fall thereby into diuers dan­gerous temptations.

He may come to thinke that God hath forsaken him, as we see in the example of Dauid, Psal. 77. 7. 8. Will the Lord cast off for euer? will he be fa­uourable no more? Is his mercie cleane gone for euer? Doth his promise faile for euermore? Hath God forgotten to be gracious? hath he in anger shut vp his tender mercies? &c.

Secondly, the child of God in af­flictions, may possibly be very impa­tient, and may vtter dangerous spee­ches, as we see in the forenamed ex­ample of Ionas, I do well to be angrie. Yea, he may come to curse the day of [Page 63] his birth, with Iob and Ieremiah. Yea, he may come to haue his words swal­lowed vp that he cannot pray, Iob 6. 3.

Thirdly, the very elect may pos­sibly be comfortlesse in their afflicti­on, according to that in Esay 54. 11. O thou afflicted, tossed with tempest, and not comforted! Yea, they may die mourning, their gray haires may go with mourning to the graue; as Ia­c [...]b speakes of himselfe, Gen. 42. 38.

And there be great reasons why af­flictions are thus irksome to Gods children: as first, because our nature is traile and weake, our strength is not 1. Reason. the strength of stones, nor our flesh of brasse▪ as Iob speaketh, Iob 6. 12. but we are fl [...]shie bodies, and therefore very sensible of the least paines.

Secondly, the diuell doth especi­ally tempt vnto impatiencie in the 2. Reason. time of our affliction: we haue then of all other times the strongest temp­tations. [Page 64] When did Satan most tempt Iob to curse God, but in the depth of his miserie and calamitie? And there­fore it is not much to be maruelled at, if we descrie naturall frailtie and weaknesse in our brethren and sisters at such a time.

God deliuers his children to much frailtie, that in their weaknesse his 3. Reason. power might be seene. For, how ad­mirable is the power of God, in the preseruing of such a man or woman to eternall life! which oftentimes nei­ther know what they do, nor what they say. It is a great worke of God to bring any to heauen, though they pray, though they call for mercie, though they giue euidences of faith and repentance: but to bring such to heauen, which for the present cannot pray, it is a wo [...]ke rather to be admi­red then conceiued.

God also suffers his deare children to die vncomfortably for their cause 4. Reason. [Page 65] which stand by, as either for the warning of his Saints standing by, to teach them to take heede of nouri­shing corruption, lest it trouble them at the last: and to forewarne them al­so to prepare great strength against the needfull time. Or else the Lord doth it in his iustice, to be a stum­bling blocke to the wicked that stand by: that they may depart and say, Lo these are the Professours, these are the holy people, these are the run­ners to Sermons; and yet you see what ends they make: God blesse me from their profession, &c. A iust iudg­ment of God, that forasmuch as the wicked will not receiue any good by Gods people in their life time, either by their good counsell, or good ex­ample, that therefore they should receiue hurt and bane by their death.

But here some may possibly ob­iect: 1. Obiect. Doth not Christ himselfe say, that The Comforter shall remaine for [Page 66] euer with his Elect? Iohn 14. 16. Yea doth he not say further, that No man shall take away their ioy? Iohn 16. 22. Which being true, how can it possi­bly be, that the child of God hauing had at any time sound ioy, should die vncomfortably?

To this I answer, that indeed it is Answer. true, soundioy shall neuer vtterly be taken away from any elect vessell; but it is not to be denied but the sense & feeling of that ioy may be taken a­way. Though Christ was alwaies the Sonne of Gods loue, and remained for euer in his fauour, yet he was not alwayes sensible of that loue, which caused him to crie, My God, my God, why hast thou forsaken me?

If any shall obiect further, and say; 2. Obiect. Do we not reade, that the Apostles reioyced, In that they were thought wothie to suffer rebuke for Christ? Acts 5. 41. And do we not heare of those holy Martyrs in Hebr. 10. 34. who [Page 67] suffered with ioy the spoyling of their goods? Yea, do we not behold with our eyes, many Christians which de­part out of this life with much hea­uenly ioy? Therefore it may seeme, that the end of Gods children is a ioyfull end.

I answer, it is true that many Chri­stians, Answ. yea I hope the most of Gods children depart with ioy. But this is not the condition of all. There be some that go weeping to heauen, as well as there be others which go tri­umphing. There be some that are car­ried in fiery chariots with Elias, and as it were in a whirle-wind: when o­thers are carried in a more mild man­ner, or as it were in a horselitter.

If any shall obiect yet and say, Do 3. Obiect. we not reade in Psal. 37. Marke the vpright man, & behold the iust: the end of that man is peace? Therefore how is it possible that the end of the child of God should be vncomfortable?

[Page 68] It is most true, that the end of Answer. Gods children is peace, but this peace is especially obtained in the world to come; for so saith the Prophet: Peace shall come, and they shall rest in their beds, Esay 57. 2. Yea what saith our blessed Sauiour? In the world ye shall haue assliction, but be of good com­fort, I haue ouercome the world. Iohn 16. 33.

But to come to the vse and appli­cation 1. Vse. of this point: Is it so, that af­flictions may be thus troublesome and tedious to the very children of God? Then this must teach vs, not rashly to censure all such as in whom we discouer much weakenesse and signes of impatiency. For in so doing we might quickly come to condemne the generation of the righteous. Shall we iudge Iob to be an hypocrite▪ if we heare him cursing the day of his birth? God forbid. Theresore iudge not, that ye be not iudged. For with what iudge­ment [Page 69] ye iudge, ye shall be iudged; and with what measure ye mete, it shall be measured to you againe, Matth. 7. 2. In stead of iudging and censuring o­ther, in this case rather learne to iudge thy selfe: thinke thus with thy selfe, when thou seest signes of impatiencie in good people, first, that surely their pangs & paines are exceeding great, for otherwise they would not thus complaine: and secondly suspect thy selfe, that if thou were in their case, and didst endure that which they en­dure, thou thy selfe wouldst be farre more impatient.

Secondly, is it so, that afflictions 2. Vse. may be thus tedious vnto the chil­dren of God? Therefore this must teach vs to be thankfull to God, when our brethren and sisters make a com­fortable end. How great cause had the sriends and kindred of holy Martyrs to praise God, when they beheld with their eyes the stedfast faith, the vn­daunted [Page 70] courage, the maruellous pa­tience which appeared in those wor­thy se [...]uants of God. And so when we behold our friends vpon their death­bed, iustifying God, condemning themselues, laying hold of saluation by Christ, giuing good instruction vnto others, and commending their spirits into the hand of their Lord which hath bought them: surely, I lay, in this case we haue great and iust cause to glorifie God. And so much the rather are we bound to be thank­full for this, because it is not giuen to all the Saints to haue this comfort at the last: but some vpon their death­beds are cōstrained with Christ Iesus to cry in the sense of their paines, My God, my God, why hast thou forsaken me?

Thirdly, is it so, that afflictions may be thus tedious vnto Gods children? 3. Vse. Therefore this must teach all Christi­ans to endeuour, and that betimes, to lay the foundation of a comfortable [Page 71] death; and for this end we must ob­serue these rules.

First, we must take away the sting of death, which is sinne. There is no­thing which makes death terrible or troublesome vnto Gods child, but sinne: as for the pangs, many Christi­ans haue comfortably endured them, especially being assured of Gods fa­uour, and also priuie to themselues of a well spent life. But as for such which would not be ruled, but would still retaine a felfewill, their end hath bene cōmonly vncomfortable. There­fore my deare brother and sister, who­soeuer thou art, let my counsell be auailable with thee; cast away all thy transgressions whereby thou hast transgressed. Spare not thy bosome sins. For I say vnto thee, euery sinne which thou keepest vnmortified, doth threaten to make thy death vncom­fortable. Wherefore let vs euery day be lessening the sorrowes of death by [Page 72] our daily practise of mortification. Hast thou mortified lust, mortifie also ☜ couetousnesse: hast thou mortified couetousnesse, mortifie also pride: hast thou mortified pride, mortifie al­so rash anger: in a word, hast thou mortified some sinne, striue to morti­fie all sin. For assure thy selfe, if thou keepe any one sinne aliue, it will be bitternesse in the end.

Secondly, if we desire to make a comfortable end, we must walke faith­fully, and labor to glorifie God in our particular calling. How came Paul to finish his dayes with comfort, but by this, that he had finished his course? 2. Tim. 4. that is, he had bene care­full to accomplish the worke where­unto he was sent. For it is not suffici­ent, my welbeloued, that we obserue with diligence the workes of pietie, and that we walke faithfully in our generall calling as we are Christians, but we must also walk faithfully in our [Page 73] particular callings. It is not sufficient to seeme to be a good Christian, but we must be good Magistrats, or good maisters, or good husbands, or good wiues, or good seruants, or good chil­dren, &c. We must glorifie God in the ranke wherein God hath set vs, if euer we meane to die with sound comfort.

Thirdly, if we desire to make a comfortable end, we must be carefull to thinke of our end betimes. When sicknes and death come vnexpected, they are the more vnwelcome, they come as vnbidden guests: but if we haue seriously thought of these things before hand, and made them part of our daily meditation, then they are the lesse troublesome, and the more easily borne. Euen as a hea­uie burden, if it be throwne vpon a mans shoulders at vnawares, it is ready to breake his backe; but if he be aware of his burden, and fit himselfe to re­ceiue it, i [...] is farre more tollerable: So [Page 74] it is with death and sicknesse: if thou thinke of these things before hand, they will be farre more easie; but if thou put this euil day farre from thee, thou shalt find by wofull experience, that vnexpected death is the most ☜ bitter and terrible. Therefore let thy bed put thee dayly in minde of thy graue, and thy sleepe of thy death; let the putting off thy garments put thee in minde of laying downe this taber­nacle of thy body; yea let thy sheetes put thee in minde of thy winding sheete; and the clothes which couer thee in thy bed, put thee in minde of the earth which shall couer thee in thy graue. Thus thou shalt imitate Iob who waited all the dayes of his ap­pointed time vntil his changing came Iob 14. 14. And thus thou shalt imi­tate many deare children of God, which are taught of God thus to thinke of their mortalitie. Thus thou shalt be more and more mortified to [Page 75] the world, and thus no doubt thou shalt make thy end comfortable.

Fourthly, if we desire to make a comfortable end, we must endeuour betimes to make our calling and e­lection ☞ sure. Thus Simeon departed in peace, because his eyes had seene Gods saluation. And indeed how can we expect to die with comfort, while we are vnresolued what shall become of our soules in the world to come? And that we may make our calling and election sure, we must ob­serue these rules. First, we must be diligent hearers of Gods word; for Faith comes by hearing, as the A­postle speaketh. What is the reason that so many wauer? Is it not be­cause they are idle, and because they will not take the paines to heare so diligently, as their case requireth? Secondly, that wee may make our calling and election sure, we must frequently receiue the [Page 76] Lords Supper. What experienced Christian is there, but he is able to tell you, that the Sacrament by Gods blessing hath a notable confirming and establishing power? And there­fore those negligent Ministers are guiltie of the weaknesse of the faith of the people, in that they do not so fre­quently as they ought, administer the holy Sacrament. Thirdly, if we desire ☜ our calling and election to be made sure, then we must pray vnto God, as the Apostles did, that the Lord would increase our faith. For vnlesse Gods Spirit do testifie together with our spirit, we can neuer come to any full assurance. Paul may plant, and Apollos may water, but it must be God alone which must giue the in­crease of sauing grace. Fourthly, if we would ☜ make our calling and election sure, wee must meditate often of Gods promises, and we must trie our estate by the ma [...]kes which are pe­culiar [Page 77] vnto Gods elect. Fifthly, if we would make our calling and election sure, we must be plentifull in good workes. For, whom hath God pro­mised to strengthen vpon the bed of languishing, in Psal. 41. 3. but such as consider wisely of the poore? And who are they which lay vp for them­selues a good foundation against the time to come, laying hold of eternall life, but such as are rich in good workes? 1. Tim 6. 19. Thus we see the way to a comfortable departure. God almightie giue euery one of vs grace to take this way, that so by our death we may glorifie God, bring comfort & good example to our brethren, and eternall benefit to our owne soules, and that for the merits of Iesus Christ our Lord, to whom with the blessed Father, and the holy Spirit, three most glorious persons, and one God, be ascribed, as is most due, all honour, praise and glorie, all true feare, reue­rence [Page 78] and obedience, from this time forth for euermore, Amen.

The occasion of this Sermon (as you know) was for the celebration of the funerall of that excellent seruant of God, Mistris Elizabeth Iuxon, the late faithful wife of Maister Iohn Iuxon Citizen of this famous Citie of Lon­don. And the reason which moued me to make choice of this Text ra­ther then of any other, was the re­quest of our deare sister deceassed, who vpon her death-bed called for her Bible, and turned to this portion of Scripture, and desired me to in­treate of it at her bu [...]iall. And indeed if I had bene left to mine owne free choice, I thinke I could not haue made a fitter choice of a Text in all the Bible. For the estate of Iob descri­bed in these words, doth notably an­swer to the estate of our sister.

For, were the moneths of Iob, mo­neths [Page 79] of vanitie? did they vanish a­way like smoake? did they passe away quickly like the Weauers shuttle? Euen so it was with the life of this our sister; her dayes were but few and euill; her pilgrimage here was but short; for she was not full seuen and twentie yeares old when God tooke her away, as I am informed. As it was with Henoch, because he walked with God, therefore the Lord tooke him away in his middle age: euen so it was with this worthy woman; she walked with her God, and therefore he hath now taken her vp vnto him­selfe in the midst of her dayes.

Secondly, did Iob endure a painfull and tedious griefe in his body? Euen so did this our sister; her paines were very great, her triall was a fiery triall; yea her sicknesse was not onely dolo­rous, but likewise it was long and te­dious, continuing vpon her with great extremitie for the space of a [Page 80] yeare and vpwards. God did grinde her in the mortar of his fatherly cor­rection like spice, that so she might be made the more fragrant sacrifice vnto himselfe.

Thirdly, was Iob brought by his sicknesse to the sight of the vanitie of earthly things? So was this seruant of God; she had attained an holy scorne of the contentments of this life. For when I demanded of her, whether the comelinesse of the roome where she lay, and furniture of her house did not somewhat tempt her to desire still to liue: she answered me, That nothing in the world did moue her to desire life, no not her very chil­dren, which were farre more deare vnto her, then any worldly riches whatsoeuer. So that I found she was quite dead to the world in her mind, before she was dead or depriued of life in her bodie. God grant that eue­ry one of vs may labour for the like [Page 81] grace of s [...]und mortification. For, if we be dead and crucified vnto the world, it is a good signe that we are aliue to God.

Fourthly, was griefe and smart irkesome and troublesome vnto Iob himselfe? Then it was the great mer­cie of God, to giue patience vnto this our sister in any measure. And let vs not thinke it strange if she roared and cried with paine at some times; but let vs rather feare, that if we had bene in her case, and had tasted her sorrowes, we had bene like to fall in­to greater extremitie then euer she fell. It is the propertie of a good child to crie whilest he is a beating, as well as of a bad. But here is the difference; a good child, when the smart is gone, will kisse the rod, and loue his pa­rents, and be sory for his fault; where­as a wicked child will murmure a­gainst and hate his parents. Now this our worthy sister shewed her selfe to [Page 82] be a good child; for she cried when she felt the smart: but when she had a [...]y mitigation, she condemned her i [...]patiencie, and iustified God, kis­sing [...]is rod, by shewing a very ten­der affection of loue to God, when­soeuer she thought or spoke seriously of him.

Fifthly, were these painfull nights appointed vnto Iob, not by fatall ne­cessitie, or by chance and fortune, but by the prouidence of God? Euen so it was with this our sister. For ho [...] ­so [...]uer the first occasion of her sick­nesse might seeme vnto vs to bee meerly casuall: yet the truth is, that euen casualties themselues are guided by the diuine prouidence. For (as Salomon saith) The lot is cast into the lap, but the whole disposition thereof is from Iehouah, Prou. 16. 33. And thus I haue declared vnto you, how fitly this text doth answer vnto this pre­sent occasion. Now may it please you [Page 83] further to consider the spirituall estate of this our sister.

And her spirituall estate shall ap­peare by a strict and serious exami­nation which she tooke of her selfe in the time of her health. It is set downe with her owne hand, and was found by her husband after her de­parture, amongst the rest of her things which she most esteemed: and for my owne part, I know them t [...] be no fables. For I knew her spirituall e­state, by siue yeares experience, liuing in the house with her. Now I thought good to make them publike, not one­ly for a due memoriall of this blessed seruant of God; but also for the com­mon good of Gods Church: as being indeed exceedingly importuned by good people thereunto. If you de­sire ☞ to reape benefite by the markes, reade them not as a bare report or commendation of the partie deceas­sed; but duly obserue euery marke [Page 84] what it importeth; and next, obserue in what manner it was found in this worthy woman: thirdly, weigh well the places of Scripture which are al­ledged to proue the Markes to be pe­culiar to Gods elect: and lastly, exa­mine whether thou findest these ☜ signes in thy selfe or no; for this is the way to benefit by them.

The Markes which this our sister found to be wrought in her, by Gods holy Spirit, are many: I will reduce them to as few heads as I can, for the helpe of your memorie: I will not adde any thing aboue the sence of that which she hath written; onely it shall be my endeuour to bring that which she hath written, into distinct order for better capacitie, and to de­clare vnto you my owne particular knowledge conc [...]rning her estate. And the Markes are these following, being noted in the small letters for di­stinction. And behold, she that [Page 85] is dead, shall yet speake vnto you.