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 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 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, 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 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 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 • 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 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 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 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 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 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 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 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 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. 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 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. 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 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 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 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, 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 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 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 • 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 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 ☜ 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; 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 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, 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? 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 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 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 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, 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.

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 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 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 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 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 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 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 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 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 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 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; 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.

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 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 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; 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 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: 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 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?

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 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 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 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 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. 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. 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 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 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?

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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 is dead, ſhall yet ſpeake vnto you.