I lay down theſe two Propoſitions.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I come now to the ſecond Propoſition.

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

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

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

Application.

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