Lectures Upon John 4, Part 19
THE EIGHTIE THIRD LECTVRE, ON MARCH V. MDCX.
IOHN IIII. XLVI, XLVII.
So Iesus came againe into Cana of Galile, wher he made the water wine: And there was a certaine noble man, whose sonne was sicke at Capernaum.
When he heard that Iesus was come out of Iudea into Galile, he went vntounto him, and besought him, that he would come downe and heale his sonne: for he was at the point of death.
IN the three former Verses, we hauehave heard of our Sauiours returne out of Iudea into Galile. In these that I hauehave now read, is set downe the first miracle that he wrought there after his returne. And in this History foure principall things are to be obserued: First, the occasion of the miracle, Verse 46, 47. Secondly, the manner how this miracle was wrought, Verse 48.—50. Thirdly, the fruit and effect of this miracle, Verse 51.—53. Fourthly, the conclusion of the History, Verse 54. In the occasion of the miracle, which is set downe in the two first Verses, three things are obserued by the Euangelist: First, that Christ came into Cana, Verse 46. Secondly, that a certaine Ruler had his sonne sick at Capernaum, Verse 46. yea so sick, that he was euen ready to die, Verse 47. Thirdly, that this Ruler, hearing of Christs returne out of Iudea into Galile, came to him to Cana and besought him to go down to Capernaum to heale his sonne, Verse 47.
Now for the first, many Interpreters hauehave coniectured, that the reason why Christ returning into Galile, went first to Cana, was this, That he might confirme them of Cana in the Faith, that was begun in them, by the miracle he had wrought there at the wedding; because in this place that miracle is mentioned. But there is no good ground for that coniecture: for first, we cannot find that any in Cana receiued good by that miracle, but the contrary rather. Iohn 2. 11. This beginning of miracles did Iesus in Cana, a towne of Galile, and shewed forth his glory, and his Disciples belieued in him: intimating, that none else did so. Secondly, the reason of his comming to Cana now, might well be this; that comming out of Iudea into Galile, through Samaria, and of purpose leauing Nazaret, Cana was the next towne in his way, as will appeare to any that shall looke in the Mapp of Iudea. Thirdly, the reason why the miracle is here mentioned, might well be this, to distinguish it from another towne of that name, which was also in Galile, in the tribe of Asher, vponupon the coasts of Tyre and Sidon, of which we read, Iosh. 19. 28. and where the faithfull Cananite, of whom we read, Matth. 15. 22. did dwell. But why then (will you say) is his comming into Galile mentioned here by the Euangelist? Surely, to declare the occasion that was offered vntounto Christ of doing this miracle. So soone as euer he was come into Galile, while he was at Cana, the first towne that he abode in, the Ruler dwelling at Capernaum (which was about fifteene of our miles from Cana) hearing of his being there, came vntounto him. And this is the first thing that is obserued in the occasion of the miracle, which we will thus passe ouer.
The second is, that a certaine Ruler had his sonne sicke at Capernaum. He is called in the originall, not foreign (as the vulgar Latine that translateth it regulus, a petty King, seemeth to hauehave read it) but foreign, one belonging to the King. To what King, will you say? Surely, not to Caesar, of whom the high Priests said, Iohn 19. 15. We hauehave no King but Caesar: for the officers that Caesar appointed to gouerne vnderunder him, were vsually Gentiles; but this was a Iew, as appeareth by Christs speech to him, Uerse 48. He was then an officer to Herod.
Obiect. Why but that Herod that liued now, Herod Antipas (sonne to Herod the first, that liued when Christ was borne) was no King; for after the death of Herod the Great, the Emperour, to preuent rebellion, diuided the Kingdome of Herod into foure parts, betweene the three sonnes that Herod had left: and gaue two parts to Archelaus his eldest sonne, and the other two to Philip and Herod, two of his younger sonnes. Herods part was Galile; and he is therefore called Tetrarch of Galile, Luke 3. 1. that is, one that had the gouernment of a fourth part of the Kingdome; namely, of Galile.
Answ. The answer is, that though he were but Tetrarch, yet both the people generally that were vnderunder his gouernment, did call him King, and in Galile he did rule as a King, and his authority was eueryevery whit as great, as his fathers had been. And therefore also the Euangelist Matthew, that Chap. 14. 1. calleth him Herod the Tetrarch, Uers. 9. calleth him King.
Well then, this Ruler, this foreign, was an officer of King Herod, yea, as the Syriacke (which is the most ancient translation of the new Testament) hath it, he was the Kings Deputy, one that ruled the Country vnderunder the King, or in the Kings absence. A great man he was, as may further also appeare, by the great family he kept, Verse 53. and by this, that sundry of his seruants came forth to meet him, to bring him tidings of his sonnes recouery, Verse 51. yet this great man hath his sonne sick, yea sick vntounto death, which (to such a man as he was) is a greater crosse, than the losse of many children to a meaner man. And it well appeareth indeed in the Text, that he was greatly afflicted with it. The Doctrine then we learne here is this, That no mans Doct. 1.wealth or greatnesse in the world can free him from affliction. This Rulers wealth, nor his authority and honour in the Country, nor his fauour with the King, could keep off Gods hand, either from his child, or from his owne heart, but his child is sick of a painfull and mortall disease, and himselfe is maruellously troubled and afflicted with it. Though men that are rich, and of great estate in the world, hauehave more means to keep themselues from many afflictions than others hauehave, and from the sense of those afflictions which are vponupon them; yet can they not be exempted from Gods iudgements. No doubt, this Rulers child wanted no attendance, no good diet, no aduice and help of the Physitian; and yet will not all serue the turne, but he is sick vntounto death. And the Ruler himselfe wanted no means to put griefe from his heart; company, pleasures, recreations, &c. yet is he as deeply wounded with this affliction, as another man. This is that that Salomon saith, Riches auaile not in the day of wrath, Pro. …1. 4. They cannot fence a man from Gods strokes: Yea, it is certaine, that oftentimes Gods plagues euen in this world, light more heauily and fearefully vponupon them, than vponupon other men, Psal. 76. 12. He shall cut off the spirit of Princes, he is terrible to the King: of the earth. And 82. 7. Ye shall die like men, and fall like one of the Princes.
The Reasons of this are principally two: First, they are sinners as well as Reas.others, and sin will bring misery. Iob 5. 7. Man is borne (saith Eliphaz) to misery and trouble, as the sparkes flie vpward: that is, euer since the fall, it is as naturall for man to hauehave misery, as for the the sparkes to flie vpward: yea, vsually (vnlesse Gods grace preuent them) they sinne with an higher hand, and with more pride than other men. That made the Prophet, Prou. 30. 9. pray for a meane estate, least (saith he) I be full, and deny thee, and say, Who is the Lord? And God delighteth to shew his power in abasing proud sinners. 1 Peter 5. 5. He resisteth the proud. Iob 40. 6, 7. Cast abroad the indignation of thy wrath, and behold eueryevery one that is proud, and abase him; looke on eueryevery one that is arrogant, and bring him low; as if he should say; I do so. It is no maruell therefore though they be plagued aboue other men.
Secondly, they are vsually exempted from the censures of men. The Lawes of men are like the Spiders webb, these great Flyes will easily burst thorough them; and as for the reproofs of Gods Word, they will not endure them. Ier. 5. 5. These hauehave altogether broken the yoke, and burst the bonds. And therefore it is necessary, God should take them in hand. For so the Lord hath said, when men, whom he hath giuen authority vntounto, to reproue and censure wicked men, either dare not, or will not do it. When they hide their eyes and winke at him, then will I (saith the Lord) set my face against that man, and against his family, and will cut him off, Leuit. 20. 4. 5.
The Vse of this Doctrine is, first to warne vsus, that we suffer not any outward Vse.priuiledge we hauehave aboue others to puffe vp our hearts, and make vsus proud, 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded, and that they trust not in vncertaine riches. Remember how God hateth pride. If he see thee proud, he can abase, yea he will abase thee one way, or other. Thinke often of this, that hee beholdeth eueryevery one that is proud, and abaseth him, Iob 4. 11. Remember an example of it, euen in Hezekiah who was the deare childe of God; his heart was lifted vp, therefore there was wrath vponupon him, and vponupon Iuda and Ierusalem, 2. Chron. 32. 25. First, take heede of being proud against any man, euen the poorest and basest of thy Neighbours to despise him, because thou art richer than he, better than he. Pro. 17. 5. He that mocketh or despiseth a poore man, reproacheth him that made him. Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren. But 2. Specially take heede thy wealth, &c. make thee not proud against God, to despise Religion, as it did Uzzia, 2. Chron. 26. 16. When hee was strong, his heart was lifted vp to his destruction. Know thou, that humility is that which seasoneth all religious duties, and maketh them sauoury to God. Micah 6. 8. He hath shewed thee, O man, what is good, and what the Lord requireth of thee: surely to doe iustly, and to louelove mercy, and to walke humbly with thy God. As if he should hauehave said; God and thou can neuer walke together, neuer agree together, till thou hauehave an humble heart. Know, there is as great cause thou shouldest feare God, and humble thy selfe before him, reuerence Religion, tremble at his Word, as the meanest man that liueth vponupon the earth; and thou canst neuer shew too much humility toward God. Dauid may serue as a notable example for this: when he had shewed such zeale and ioy in bringing home, and dancing before the Arke, Michol his Wife, a prophane Woman, when she saw him, despised him in her heart. 2. Sam. 6. 16. (as eueryevery one that shall shew any zeale, deuotion, or reuerence to Religion now adaies, shall be sure to meet with many a Michol:) but what said Dauid to her, 2. Sam. 6. 22. I will yet be more vile than thus, and will be low in mine owne sight. And of the very same maide-seruants which thou hast spoken of, shall I be had in honour.
The second Vse, is, to exhort all to prepare for affliction, and to prouide 2.for comfort against the euill day, seeing no man may hope to be exempted from it. Ephes. 6. 13. Prouide, that yee may bee able to resist in the euill day.
To this end I will commend vntounto you three Rules: First, to meditate, 1.and thinke oft of, and looke for the euill day; resolue with thy selfe thou must not liue alwaies in peace, and health, and prosperity, but there will be a change, there will come a time, when thou shalt part with all thy dearest comforts, there will come a time of trouble, sicknesse, aduersity, if a man liue many yeares and reioyce in them all: yet let him remember the daies of darkenesse for they shall be many, Eccles. 11. 8. It was Dauids folly, which we must all take heede of, and he complaineth of, Psal. 30. 6. In my prosperity I said, I shall neuer be moued. But it was his wisedome, which we must all striue after, which he mentioneth, Psal. 39. 4, 5. Lord, let me know mine end, and the measure of my daies what it is, Let me know how long I hauehave to liue: Behold, thou hast made my daies as an hands breadth, and mine age is nothing in respect of thee; surely eueryevery man in his best estate is altogether vanity. And to this end it is profitable to obserue, and thinke vponupon the afflictions of others. Eccles. 7. 4. It is better to goe into the house of mourning, than into the house of feasting, because this is the end of all men, and the liuing shall lay it to heart.
Obiect. And if any shall obiect, that this were the way to bring vnnecessary heauinesse vponupon our owne hearts; when affliction commeth we shall hauehave griefe enough, it were folly to hasten it, by thinking and musing of death or sicknesse, or losse of our dearest friends aforehand. Matth. 6. 34. Care not for the morrow, for the day hath enough with his own griefe.
Answ. I answer, that it is folly indeed to care for to morrow, with distrustfull taking thought for the things of this life: but to thinke afore-hand of the euill day, and to prouide for it, is not folly, but wisedome. The heauinesse that these thoughts bring vponupon the heart, is a wholesome and profitable heauinesse. Eccles. 5. 7. By the sadnesse of the countenance the heart is made better. And, what hope is there, that they that put farre from them the euill day, Amos 6. 3. and cannot endure to heare, or thinke of it, should be able with patience and comfort to beare it, when it shall come vponupon them?
The second Rule is, to make our peace with God, and our accounts straight betweene him and vsus before the euill day come: for then we shall be vnfit 2.to doe it. Eccles. 12. 1. Remember now thy Creator in the daies of thy youth, before the euill daies come, and th… yeares approach, wherein then shalt say, I hauehave no pleasure in them. If a man (saith our Sauiour, Luke 14. 32.) hauehave an enem…e comming against him with greater power than he is able to resist, while he is yet a great way off, he will send an ambassage, and desire conditions of peace Sith we must looke for a time, wherein the winds will blow, and flouds beate vponupon our house, it shall be our wisedome before hand to ground it vponupon the Rocke. Let vsus therefore now treasure vp to our selues good grounds of comfort against the euill day: for then we shall not be able for to doe it; that will be a time of spending the stocke we hauehave gotten, not of increasing it. Pro. 0. 14. Wise men lay vp knowledge. GiueGive thy selfe much to prayer now; for in extremity of affliction, thou wilt not be so well able to doe it: of that time it is that the Apostle speaketh, we know not what we should pray for as wee ought, Rom. 8. 26.
The third Rule is, to take heed of esteeming too highly, or ouerlouing any of the comforts of this life. That that Dauid saith of riches, may be said of 3.all other outward comforts. Psal. 62. 10 Trust not in oppression, become not vaine through robbery; if riches increase, set not thine heart vponupon them. This is an extreame vanity; for first, thou must part with them. secondly, the nearer thou hast set them to thine heart, the lesse comfort, and the more bitternesse shalt thou finde in parting with them. It is the Apostles counsaile, 1. Cor. 7. 29. Let them that hauehave wiues, be as though they had none, and they that reioyce, as though they reioyced not, and they that buy, as though they possessed not, and they that vse the world, as though they vsed it not: and he giueth two reasons: first, the fashion of this world goeth away: secondly, the time that remaineth, is short. Let vsus rather set our whole heart vponupon those comforts that are durable. The Word of God, and the comforts that it yeeldeth, are durable comforts, 1. Pet. 1. 24, 25. Luke 0. 42. Mary hath chosen the good part, that shall not be taken away from her. Oh, count it miserable folly for thee, to hauehave no other felicity but in this life, in eating, and drinking, in playing, in sporting, &c.
Lecture the eightie foure. March 12. 1610. IOHN IIII. XLVI, XLVII.
WE hauehave heard the last day, that these verses containe in them the occasion, that was ministred vntounto Christ, to worke this first miracle; and that therein, three things are to be obserued: First, that the great man had a great crosse: Secondly, what his crosse was: Thirdly, the benefit and profit hee receiued by his crosse. The first of these three points we finished the last day; it followeth now, that we proceede to the two last. And let vsus now obserue what this crosse was, His sonne was sicke, yea euen ready to dye: whether he had any more than this or no, it is not expressed. But of this it is said, that he was a young one; for verse 46. he calleth him foreign. Goe downe before my little boy die. And see how this father was affected with this crosse: First, though he was a great man, he commeth himselfe to fetch Christ: Secondly, and that so soone as he was come into Galile: Thirdly, he humbly besought him, that he would goe downe to him: Fourthly, see how it troubled him; when Christ seemed to make some delay, verse 49. he maketh no direct answer to Christ, nor seemeth to regard what he saith; all his minde was of his sonne: Sir, goe downe before my little boy dye: Fiftly, see how thankefull hee was to God for restoring his childe, verse 53. In all these points, obserue the abundance of tender affection in this great man towards his childe; and from hence learne this Doctrine:
That great is the affection and louelove that parents doe beare toward their children. Losse of children went nearer the hearts of the Egyptians, than any Doct. 2.other plagues did, Exod. 11. 6.
This is so naturall, and (as I may say) so inseparable a property of all parents, that when Salomon would finde out the true Mother, 1. Reg. 3. 25. he sought to finde her by this note; and so indeed he did: for the true Mother (though she were an Harlot) yet chose rather to part with her childe to her aduersary, than to see him diuided, verse 26. Her compassion (saith the Text) was kindled toward her sonne, and shee said, O my Lord, giuegive her the liuing childe, and slay him not: but the other said, Let it be neither mine nor thine, but diuide it. See this also in Hagar, Gen. 21. 16. she could not endure to see her childe dye.
But though this be naturall, yet it is no part of the corruption of our nature, but a remainder of that image of God, according to which we were first created.
The holiest of Gods seruants, hauehave beene most full of this naturall affection. Three onelyonly examples I will giuegive you for this, though I might giuegive you many more. The first is of Abraham, who though he saw nothing in Ismael, that might deserue it, though he were the sonne of the bond-woman; yet see his affection toward him, when God had promised him a sonne by Sarah, and a most blessed posterity, he bursteth out into this speech, Oh that Ismael might liue in thy sight: as if he should say, I louelove Ismael so well, that I care for no more, Gen. 17. 18. yea afterward, when for mocking and persecuting Isaac, Sarah would needs hauehave him cast out the bond-woman and her son, it is said, Gen 21. 11. This thing was very grieuous in Abrahams sight (not because of Hagar, but) because of his sonne. Before, when Sarah was offended with Hagar, he yeelded to her, Gen. 16. 6. Behold, thy Maide is in thine hand, doe with her as pleaseth thee. But now she will hauehave him to cast out his sonne, This thing was very grieuous in Abrahams sight, because of his sonne. The second example is in Dauid, who though he had so much cause to hauehave hated Absolon, a murderer of his owne brother, a rebell against his owne father, a filthy and shamelesse defiler of his owne fathers bed, and that in the sight of all Israell: yet see the affection that he bare vntounto him; the father loued, when the childe hated. 2. Sam. 18. 5. He gaue Ioah, and Abishai, and Ittai, and all the Captaines straight charge, thus; Intreat the young man Absolon gently for my sake: yea, he gaue it so, as all the people might heare him; and when some came to him with newes, touching the successe of the battaile, the first question he asked him was this, 2. Sam. 18. 22. Is the young man Absolon safe? And when he heard he was slaine, he could not containe, but (though he sought a secret place to cry his fill in, yet) he could not hold till he came thither, but as he went, burst out into this out-cry, O my sonne Absolon, my sonne, my sonne Absolon, would God I had dyed for thee, O Absolon, my sonne, my sonne, 2. Sam. 18. 33. Though Absolon could forget Dauid was his father, yet Dauid could not forget that Absolon was his sonne. The third example is of the Widow of Sarepta, 1. Reg. 17. who, though first, she was a very poore woman, verse 10. Eliah found her gathering stickes: secondly, though the time also was very hard, euen a great dearth, verse 7. thirdly, though she could not maintaine her selfe nor her sonne, without the Prophets miraculous helpe, verse 22. yet see how this poore woman loued her childe, what an affliction it was to her to part with him: first, she kept him in her bosome a good while after he was dead, verse 19. secondly, she grew so impatient, and into such a passion, that she fell out with the Prophet, and imputed the death of her child to him, Verse 18. What hauehave I to doe with thee, O man of God, art thou come vntounto mee to call my sinne to remembrance, and to slay my sonne? So that you see, though there be nothing in children to deserue this, though there be neuer so much in children to deserue the contrary, though the parents be so poore, as they hauehave much adoe to maintaine their children, yet will parents, godly parents, beare a tender and deare affection vntounto them.
The time will not permit to giuegive you a reason of this; and indeed, if it would, yet were it folly in me, to goe about to giuegive a reason of this: for who can giuegive a reason of those Sympathies, and Antipathies that are in nature?
Let vsus therefore come to the Vse of this Doctrine:Vse. 1.
First, you that are children, and hauehave parents liuing, learne from hence the duty you owe to your parents: You can neuer match them in louelove, you can neuer recompense their kindnesse; but yet striue to doe it. 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house, and to recompense their parents. Take heede of giuing them iust cause of griefe, Pro. 17. 25. A foolish son is a griefe to his father, and an heauinesse vntounto her that bare him. This is noted for one of Esau's chiefe sinnes; by matching wickedly, he did that, that was a griefe of minde to Isaac and Rebecca, Gen. 26. 35. But specially, take heede thou despise them not, contemne them not: the Prophet speaking, Pro. 30. 11. of foure sorts of the vilest men, placeth these in the first ranke. Pro. 20. 20. He that curseth (speaketh euill of) his father or his mother, his light shall be put out in obscure darkenesse. Though the Magistrate punish them not so, God will. Men should remember the example of Cham, and take heede how they delight to see, or speake of the infirmities and faults of their parents, Gen. 9. 22. 25.
Secondly, you that are parents, and hauehave children, learne your duties 2.here: First, to shew naturall affection to them, else art thou a beast, rather than a man or woman. It is made a note of a man, whom God hath giuen vp to a reprobate mind, to be without naturall affection, Rom. 1. 30. And Iob noteth it for a property of a most wicked man, that so he may enioy wealth and pleasure while he liueth, he careth not what becommeth of his house and children after him. Iob 21. 21. What pleasure hath hee in his house after him, when the number of his owne moneths is cut off? And the Apostle saith, 1. Tim. 5. 8. He hath denyed the faith, and is worse than an Infidell, that prouides not for his owne house. Let all Vnthrifts and Belly-gods thinke of these things.
Secondly, sith it is so easie to exceede in naturall affection, seeke to moderate it by knowledge and religion. It is no singular thing to louelove thy children; the Harlot did so, 1. Reg. 3. 26. but take heed of ouer-louing them, of louing them more than God; as they doe, first, that louelove their children so, as that they louelove also their faults, reioyce to heare them curse, or doe vnhappily: secondly, that will not hauehave them crossed in any thing, or corrected: thirdly, that for louelove to their children, will shrinke from Gods truth, or otherwise offend God; as Eli did, 1. Sam. 12. 29. Be sure God will plague thee by thy children, if thou dote vponupon them, and louelove them too much. Prou. 29. 15. A childe set at liberty, maketh his mother ashamed, and his father too. Know the chiefe thing thou shouldest shew thy louelove to thy childe in, is in louing his soule, Ephes. 6. 4. If thou louelove thy children, feare God, that's the onelyonly sure way to doe them good, the generation of the vpright shall be blessed, Psal. 112. 2. take heede of those sinnes that will bring Gods curse vponupon them: oppression will doe it, this is the heritage of the oppressours which they shall receiue from the Almighty; if his children be multiplied it is for the sword; and his of-spring shall not bee satisfied with bread, Iob 27. 13, 14. whoredome will doe it, it is a fire that consumeth vntounto destruction and would roote out all mine increase, Iob 31. 12. contempt and hatred of Religion will doe it, as is plaine by the reason God giueth of the second commandement which concerneth his outward worship, I will visit the iniquity of the fathers vponupon the children to the third and fourth generation of them that hate me, Exod. 20. 5. generally, all wickednesse will do it, Cursed shall be the fruit of thy body, Deut. 18. 18.
Thirdly, let vsus all learne by this, what a happy thing it is to hauehave God for our Father: If we that are euill, Matth. 7. 11. when our childe asketh vsus 3.bread, will not giuegive him a stone; if we when he asketh fish, will not giuegive him a serpent: if we, Mal. 3. 17. doe so spare them: if we, Esay 49. 15. cannot forget them: if we be so apt to receiue our childe, how hainously soeuer he hath offended vsus, vponupon his submission, how much more will the Lord receiue vsus? Luke 15. 20. If we shew our affection most, when our children are in extremity, how much more will the Lord? his soule was grieued for the misery of Israel, Iudg. 10 16. If we take no pleasure in beating our children, how much lesse the Lord, he doth not afflict willingly, nor grieue the children of men, Lam. 3. 33.
Lecture the eightie fiue. March 19. 1610. IOHN IIII. XLVII.
NOw it remaineth that wee procede vntounto the third and last point, which wee obserued in these words; namely, the benefit that this great man receiued by his affliction. Concerning which, these three points are to be obserued: First, it humbled him greatly, and abated his pride; for (as great a man as he was, yet) he himselfe seeketh helpe for his sonne: and 2. he meekely and patiently bare a very sharpe checke that Christ gaue vntounto him, verse 48 without euer replying or expostulating the matter with him. Secondly, it did driue him to seeke to Christ; yea, to seeke earnestly and importunately for helpe. Doubtlesse, first, he had heard much of Christ before this time, and did also esteeme him a great Prophet; but whether it were for feare of Herod, or some other carnall respect, he came not vntounto him, till this affliction did driue him vntounto him: secondly, he had also vsed the benefit of physicke, and all other ordinary meanes before; and till that he seeth no meanes would preuaile, but his sonne grew into extremity, and was euen ready to dye, he comes not to Christ.
Thirdly, this affliction became vntounto him a meane and occasion of his vnfained conuersion; for first, it softened his heart, and prepared it to beleeue the word of Christ: secondly, it brought both himselfe, and his whole family to the Faith.
The Doctrine then we hauehave here to learne, is this: That affliction is greatly Doct. 3.profitable and necessary vntounto all the Elect of God.
Marke, that I say, vntounto the Elect of God; for affliction in it selfe is a curse of God, and fruit of his wrath due to sinne: whether we be afflicted in our bodies, or in our mindes, or in our children, or in our goods, or in our good name; there is no affliction of what kinde soeuer, but it is in it owne nature a curse of God, the Lord makes this preface to all the particular euils and afflictions that he threatneth, If thou wilt not hearken to the voice of the Lord thy God, then all these curses shall come vponupon thee and ouertake thee, Deut. 28. 15. And daily experience teacheth vsus, afflictions are not profitable to all men. Pharaoh had afflictions enow, but still his heart was harder and harder. Of all the afflictions of the Reprobate, we may say, as our Sauiour speaketh in another case, Matth. 24. 8. All these are but the beginnings of sorrowes. The losses and afflictions, the paines and sorrowes they feele in this life, are but as earnests of those vnspeakeable and euerlasting torments, that are prepared for them in the life to come. This that I speake of therefore, that men should receiue so great good by affliction, is a priuiledge peculiar to the Elect of God. Romanes 8. 28. All things (and hee speaketh specially of afflictions) worke together for the best to them that louelove God, euen to them that are called according to his purpose. To them all things are sanctified, all things are made good; euen those things that in themselues are most euill. 1. Cor. 3. 21, 22. All things are yours, whether it be this world, or life, or death, or things present, or things to come, all are yours, and yee are Christs. The Crosse of Christ (like vntounto the Tree that God shewed Moses, Exod. 15. 25.) hath made affliction (which was before as the waters of Mara, bitter and unwholesome) to be sweet and wholesome to all his people.
To all such (I say) affliction is both profitable and necessary. For the profit of them, you know what Dauid said. Hee had afflictions of all kindes and of them all he saith, Psal. 119. 71. It is good for me, that I hauehave beene afflicted. And the Church, Lam. 3. 27. speaketh more generally, It is good for a man that he heare the yoke in his youth. But I say not onelyonly they are profitable, but they are necessary also; as necessary as meat and drinke. Vnlesse God would see vsus perish, he must needs afflict vsus: yea, the best man that euer was, hath had great need of it to his dying day. Psalme 73. 14. Daily hauehave I beene punished, and chastened eueryevery morning. Acts 14. 22. We must through many afflictions enter into the Kingdome of God, or we can neuer come there. That is the reason of that strange and passionate speech the Lord vseth of his people, Ier. 9. 7. Behold, I will melt them and try them: for what should I els do for the Daughter of my People? As if he should say, I can deuise no way to do them good, but by casting them into the fornace of affliction.
Reasons of this Doctrine I might giuegive many: but I will content my Reason.selfe with those few that the Text affordeth me in the example of this Ruler.
First, his affliction (as I shewed you) did humble him. This is the first Reason why it is so profitable and necessary, because it humbleth the heart of man, and abateth his pride. There is no one sinne (we know) that maketh a man more odious to God, or that is a greater barre to our saluation than pride is. Prou. 16. 5. All that are proud in heart, are abomination to the Lord. Iames 4. 6. The Scripture offereth more grace: and therefore saith, God resisteth the proud, and giueth grace to the humble. Neither is there any man, high or low, rich or poore, godly or vngodly, but he hath in him that old leauen that Paul speaketh of, 1. Cor. 5. 7. which puffeth vp his heart, and causeth him to swell, and to thinke too well of himselfe. All the oppression and cruelty that the Mighty practise vponupon their inferiours, proceedeth from this roote. Psal. 119. 122. Let not the proud oppresse mee: and so doth the malice and vnreconcileable heart that is in men, Pro. 13. 10. OnelyOnly by pride doth man make contention. From hence it commeth, that men shew such contempt to the Word, that eueryevery meane man scorneth to be admonished, and reproued by it. Ior. 13. 15. Heate and giuegive eare, be not proud: for the Lord hath spoken it. Yea, the best of Gods children are extreamely prone to this sinne, to thinke too well of themselues, if they enioy prosperity but a while. When other sins decay in vsus, this groweth and increaseth: and a man will be proud of grace, nay, proud euen of this, because he is more humble than other men. It is said of good Hezekiah, 2. Chron. 32. 25. that when (vponupon his repentance and humbling himselfe) God had restored him, and added fifteene yeares to his life, that his heart was lifted vp. Many thinke they hauehave no great neede of affliction for this; they are not proud, because they are not curious in apparrell, nor of their bodies. But alas, that is but one fruit of pride; a man may be a proud man, though he be a very slouen this way. Now affliction will humble a man, and abate this pride of heart; and nothing but affliction will doe it. Elihu noted this to be one end that God aymeth at in correcting man, Iob 33. 17. That he might hide the pride of man. For the pride we hauehave in our beauty, and strength of our body, a little sicknesse will abate it, and cause vsus to acknowledge it to be indeede as the Apostle calleth it, Phil. 3. 21. Avile body, vnworthy of the cost, and care, and time, that we hauehave bestowed vponupon it. And what end would there bee of this vanitie, if God should not now and then visit his Children with some correction or other? But let vsus consider more distinctly the benefit and fruit of affliction this way.
1. It abateth the pride that is in man toward man. It daunteth the spirit of the proudest and cruellest oppressour; as we shall see in Iob 31. 13, 14. If I did contemne the iudgement of my Man-seruant, or of my Maid, when they did contend with me, what then shall I doe when God standeth vp? and when hee shall visit me, what shall I answer? Dauid in his prosperity, cared not what wrong hee did to his faithfull seruant, and deare friend Uriah: but in his aduersitie, hee durst not doe the least harme to his mortall enemie, he durst not put forth his hand against Saul, 1. Sam. 24. 10. Ye hauehave seldome seene any that had any minde to wrong others, when Gods hand hath beene heauie vponupon them. On their death bed you shall heare the cruellest Oppressors relent, and talke of a desire and purpose they hauehave, to make satisfaction to them, that they hauehave wronged this way. But if men should now liue to that age, that they did before the floud, oh how would the earth be filled with crueltie and violence, as the Lord complaineth it was in those daies? Gen. 6. 13.
2. It abateth the pride that is in man toward the Lord himselfe. If there bee then a Messenger, &c. saith Elihu. Iob 33. 23. as if he should say, Then may Gods faithfull seruant finde audience, euen with the proudest man. And how doth affliction abate thus the pride of man? Surely, it maketh a man to know himselfe, and of how little worth he is, how vnable to helpe himselfe: 1. Whereas in prosperity we are apt to aduance, and thinke highly of our selues, (It was so euen with good Hezekiah himselfe as we reade, 2. Chron. 32. 25.) affliction makes a man know himselfe and of how little worth he is, how vnable to helpe himselfe, Ps. 39 11. When thou with rebukes dost chasten man for iniquity, thou as a Moth, makest his beau ty to consume; surely eueryevery man is vanity. 2. Whereas in prosperity our sins are neuer wont to trouble vsus, but we are apt to thinke our state good enough; affliction vseth to awaken the Conscience, and to bring those sins into their remembrance, that were vnknowne, or forgotten before. It summoneth them to appeare before God, and constraines them to thinke of God, and of his anger due to sin. So saith Elihu, Iob 36. 8. When men are tyed in the cords of affliction (that is, hauehave some such extreame affliction vponupon them, as they know not how to get out of it) then will he shew them their worke, and their sin. A notable example we hauehave of this in Iosephs Brethren: The grieuous sin they had committed many yeares before, and when they committed it, it neuer troubled them. Gen, 37. 24, 25. When they had cast him into a pit, they sate downe to eate bread: But when grieuous affliction came vponupon them, and they were taken for spies, and cast into prison, then their conscience was awakened, and their sin came into their remembrance, and the iustice of God also, which they had prouoked thereby, Then they could say one to another, Gen. 42. 21. We hauehave verily sinned against our Brother, in that wee saw the anguish of his soule when he besought vsus, and we would not heare him; therefore is this trouble come vponupon vsus. See this also in Dauid, Psal. 40 12. when innumerable euils had compassed him about, then his iniquities tooke hold vponupon him. And this is the first Reason, why affliction is so profitable and necessary for all Gods children.
Secondly, affliction maketh a man seeke to God: it wrought so we see here in this Ruler. In prosperity while we can helpe our selues, or can finde helpe any where else, we seldome or neuer seeke seriously to God; we seldome pray, or (if we doe sometimes) we doe it full coldly, and drowsily, with great vnwillingnesse and tediousnesse. This corruption is in eueryevery one of vsus. Rom. 3. 11. There is none that seeketh after God. This is notably set forth in the Parable of the Prodigall, Luke 15. First, while his purse was full, and he in his iollity, he cared not for his Father, he cared not though he neuer came at him, verse 13. Secondly, when he began to be in necessity, he claue to a Citizen in that Countrey, verse 15. and thought not yet of returning to his Father; Thirdly, when he came into extreamity, then he said, verse 18. I will goe to my Father. This fruit of affliction is so generall, that the Prophet saith, Esay 26. 16. (as if it wrought so in all men) Lord, in trouble hauehave they visited thee, they poured out a Prayer when thy chastisement was vponupon them. So doth Dauid also speake of it, then they cried vntounto the Lord in their trouble, Psal. 107. 6. and repeats it often, verse 13. 19. 28. as if it were the ordinary vse of all men to doe so. Two notable examples we hauehave for this: the one in Psalme 142. 4, 5. I looked on my right hand, and beheld, but there was none that would know me: all refuge failed me, and none cared for my soule. Then cryed I vntounto the Lord, and said, Thou art mine hope. As if he should hauehave said, I cryed not to the Lord, till all other refuge failed me. The other in 2. Chron. 33. 12, 13. When he was in tribulation he prayed vntounto the Lord his God, and humbled himselfe greatly before the God of his Fathers, and prayed vntounto him. True it is, the faithfull oft in extremity (in their own feeling) seeme vnable to pray; but yet the spirit euen then helpeth them, and maketh them able to pray, Rom. 8. 26. Yea, (because the Lord greatly delighteth to hauehave his people seeke to him, let me heare thy voice for it is sweete, Cant. 2. 14.) this is one chiefe end he aymeth at in bringing affliction vponupon them, euen to make them seeke and sue vntounto him, I will goe, and returne to my place, till they acknowledge their offence, and seeke my face, in their affliction they will seeke me early, Hos. 5. 15.
The third and last Reason, why affliction is so profitable and necessary, is this, That it prepares the heart to the vnderstanding and obedience of the Word. True it is, afflictions cannot soundly conuert the heart, that honour is proper to the Word of God, the Law of the Lord is perfect, conuerting the soule, Psal. 19. 7. yet it is a great helpe to a mans conuersion, and of great vse and necessity to prepare the heart, to receiue profit by the Word. Yea, there are few or none that would regard the Word, or profit much by it, if the Lord should not humble them by afflictions. The Lord hath two Schooles, wherein he nourtereth his children. A man that is exercised by affliction, will profit more by one Sermon, than another will doe by ten. Esay 26. 9. Seeing thy iudgements are on the earth, the inhabitants of the world shall learne righteousnesse. When God by affliction hath humbled men, and prepared their hearts, if they might then hauehave good Teachers, they would profit greatly, If there bee then a messenger with him, an interpreter, one among a thousand to declare vntounto man his righteousnesse, then he is gracious vntounto him, &c. Iob 33. 23, 24. That made the Psalmist say, Blessed is the man whom thou chastenest O Lord and teachest him out of thy law, Psal. 94. 12. This Dauid speaketh of himselfe, Psal. 119. 71. It is good for …e that I hauehave beene afflicted, that I may learne thy Statutes. Though he were a most teachable Scholler, yet he learned better by it, than he could hauehave done without it. While we are in prosperity, we are like wanton children, apt to play with our meate; many things we heare we cannot vnderstand, nor be perswaded of: we will beleeue what we list, obey what we list, laugh at some truths that are taught vsus, fret and rage at other. But affliction will open our eares, if we belong to God, and make vsus vnderstand, and be perswaded of many truths, which before we could not beleeue. Iob 33. 16. Then hee openeth the eares of men, euen by their corrections, which hee hath sealed. So that to them that will not be perswaded it is such a great sin to sweare now and then, or to profane the Sabbath, or to be drunken; that there is such a necessity of hearing the Word preached, as we hauehave taught; we may say as the Prophet doth, Esay 28. 19. There shall bee onelyonly feare, to make you vnderstand the hearing. I warrant you, if you belong to God, he will by affliction perswade you one day, and make you to vnderstand these truths. Yea, affliction bringeth a man to a more cleare, certaine, and experimentall knowledge of God, and his truth, than euer any without it hauehave attained vntounto. 2. Chron. 33. 13. Then Manasses knew that the Lord was God. Iob 42. 5. I hauehave heard of thee by the hearing of the eare, but now mine eye seeth thee.
Lecture the eightie sixe. Aprill 2. 1611. IOHN IIII. XLVII.
IT remaineth now, that we proceed to the Vses, that are to be made of this Doctrine, touching the profitablenesse of affliction, which the time would not permit vsus to enter vponupon the last day. Which I am the more willing to insist vponupon, because this Doctrine was neuer more seasonable (I thinke) than it is at this day, in regard of the generall Visitation of God, that eyther is now, or hath beene of late in eueryevery Village, and in eueryevery Family; nay (I thinke) there is scarce any one of you, but you are still, or you hauehave been of late, afflicted with sicknesse, either in your own persons (as this Rulers sonne) or in some that are neare and deare vntounto you (as this Ruler himselfe was). Two principall Vses there be then, that we are all to make of this Doctrine: first, it teacheth vsus how to beare afflictions; secondly, how to profit by them.
For the first: The man that doth beleeue this Doctrine, and is fully perswaded, that to all Gods Elect, affliction is profitable and necessary, will first, beare afflictions patiently: secondly, will be comfortable and cheerefull in affliction: thirdly, will euen kisse the rod, and be thankfull for afflictions: fourthly, will be so farre from desiring to be freed from affliction, that he will rather desire it, and pray for it. See the experience and proofe of this in Gods children (that were flesh and bloud as well as we, and subiect to the same passions and infirmities that we are) in these foure points. First, they hauehave beene quiet in their minds, and free from murmuring and impatience, Psal. 62. 1. He saith (not onelyonly as in Psal. 39. 9. I was dumbe, I opened not my mouth, because thou didst it, but) My soule keepeth silence vntounto God. Secondly, they hauehave beene cheerefull, and full of ioy. Rom. 5. 3. Neither doe wee so onelyonly, but also we reioyce in tribulation. Thirdly, they hauehave beene thankfull vntounto God for their afflictions. Iob 1. 21. Blessed be the Name of the Lord. Psal. 42. 11. Waite on God; for I will yet giuegive him thankes. Fourthly, they hauehave euen desired and prayed for affliction, mistake me not in this point: I know well affliction is not simply to be prayed for. It is in it owne nature a curse (as I hauehave told you) and fruit of Gods wrath; yet because the childe of God knowes it is a meane that God hath been wont to do his people that good that he hath not vsed to doe any other way, he may lawfully desire of God that he would rather afflict him (and that sharply too) then suffer him to perish, rather vse this meanes to humble and reclaime him, then tosuffer him to go on in his euill way, els would not the Prophet hauehave prayed as he doth, Ier. 10. 24. O Lord correct me, but with iudgement, not in thine anger, lest thou bring me to nothing.
I know you will be ready to thinke, that it is very strange that any should be able in this manner to beare affliction; and that it were a maruellous happinesse to a man, if he could attaine to this measure of grace. I will therefore shew you the meane, whereby the faithfull hauehave attained to it, and wher by we also may attaine vntounto it; and that is the beleeuing and considering of Meanes to attaine to patience. 1.fiue principall points, all grounded vponupon this doctrine.
The first of these considerations, is, That affliction is not a signe of Gods hatred, but of his louelove rather; not onelyonly his shaking and holding out of his rod, is a signe of his fauour, as that was we reade of, Ester found fauour in his sight, and the King held out vntounto her the golden scepter, Est … 2. but euen his whipping and scourging of vsus with it. Though it be a signe of his anger, and of a little wrath, as the Lord speaketh, Esay 54 8 yet of his hatred it is not. Pro. 3. 12. The Lord correcteth him whom he loueth, euen as a father doth the childe, in whom hee dlighteth. Heb. 12. 6, 7. Whom the Lord loueth, he chasteneth, and scourgeth eueryevery sonne whom he receiueth; if ye endure chastening, God offereth himselfe to you as to sonnes: for what sonne is it whom the father chasteneth not? Therefore Iob wondereth at Gods louelove in this. Iob 7. 17, 18. What is man, that thou doest magnifie him, and that thou set…est thy heart vponupon him, and doest visit him eueryevery morning, and try est him eueryevery moment? And that is the reason, why the Lord (though he passe by a thousand foule faults in the wicked) is wont to whip his owne people, if they doe but tread awry. Amos 32. You onelyonly hauehave I knowne of all the families of the earth: therefore I will visit you for all you… iniquities. And on the other side, it is spoken of as an argument of God… wrath and indignation, against desperate sinners, that God will for beare…o-correct them. Esay 1. 5. Wherefore should yee bee smitten any more? for y… fall away more and more. And Hosea 4. 14. I will not visit your Daughters, when they are Harlots, nor your Spouses, when they are Whores. Oh, how great is the blindnesse of such, as because (though they hauehave often committed grosse sins, yet they prosper still, are ready to conclude, God loues them; and that they that hauehave greatest afflictions, are the worst men, most out of Gods fauour? No, no, affliction is not a signe of Gods hatred, but of his louelove rather. And who will not be patient and comfortable in affliction, that beleeueth this?
The second consideration is this: The Lord certainely intends our good in all our corrections; yea, to doe vsus that good by them, which we 2.could not receiue by any other meanes. Be thou assured of this, that if thou vnfainedly feare God, the Lord intendeth thy good in eueryevery affliction of thine, though thou cannot yet perceiue it. Psalme 25. 10. All the paths of the Lord are mercy and truth, to all such as keepe his couenants and his testimonies. Heb. 12. 10. He chasteneth vsus for our profit, that we might be partakers of his holinesse. 1. Cor. 11. 32. When wee are iudged, wee are chastened of the Lord, that wee might not bee condemned with the world. Affliction is a medicine, which (though it be bitter) yet it is well approued by the experience of all Gods people, that euer were, to be most wholesome and soueraigne. If any of vsus should in our sicknesse, hauehave a physitian come to vsus, whom we knew to be so wise and learned, that he perfectly knew our estate, and what would doe vsus good, and so louing and good a man also, that he did vnfainedly desire to doe vsus all the good he could; if this man should prescribe to vsus a potion, and tell vsus, he had no other meanes to do vsus good but that, if we take it not, we must needs die; if we do take it, it will certainly do vsus good; how strange soeuer the working of it seem to be for a while, yet in the end it will certainly do vsus good, and recouer vsus: there was neuer any of his patients receiued it, but it did them good; would any of vsus be so mad, as to reiect such a potion, giuen vsus by such a Physitian? would we not willingly drink it off eueryevery drop, though it were neuer so loathsome in colour, how bittersoeuer it were in taste, how much soeuer it were in quantity? Now such a Physitian is the Lord, and such a medicine is Affliction, When we are iudged we are chastened of the Lord, that we may not be condemned with the world, 1 Cor. 11. 32. He chasteneth vsus for our profit; that we might be partakers of his holinesse, Heb. 12. 10. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou mayest giuegive him rest from the dayes of aduersity, vntill the pit be digged for the wicked, Psal. 94. 12, 13.
The third consideration that may make vsus patient and comfortable in affliction, is this, That God will surely remoue it, when it hath had that 3.good worke in vsus, that he hath appointed it for. The Lord our God is not like those hard hearted Chyrurgions, that care not what paine they put their Patients to; but he is very mercifull and tender-hearted: he vseth not to apply corasiues, nor to launce, or seare, but vponupon great necessity. Lam. 3. 33. He doth not punish willingly, nor afflict the children of men. 1 Pet. 1. 6. Now for a season (if need require) you are in heauinesse, through manifold tentations. Is thy affliction sharpe and painfull? certainly, the Lord seeth thou hast need of it, or els he would handle thee more gently. When a man hath a deepe wound, and festered at the bottome, full of corruption, or hath some bullet, or arrow head, or point of a sword, that must be taken out; the Chyrurgion can neuer cure him well, but he must needs put him to great paine, launce him, and cut him, and make the wound bigger, before he can heale it: and euen so deales the Lord with his patients. Iob 5. 17, 18. Behold, blessed is the man whom God correcteth: as if he should say, Happy man is he that euer came vnderunder the hands of this Chyrurgion. Therfore refuse not thou the chastening of the Almighty: for he makes the wound, and binds it vp, and his hands make whole. duplicate page duplicate page The like must we think of the continuance of our afflictions. Is thy affliction long? certainly thy need requires it should be so; it hath not had the good work in thee yet, God sent it for. The Lord is not like those couetous and wretched Chirurgions, that (for their owne aduantage) will protract their cures; but he is most faithfull, and will not keep his patients a day longer vnderunder his hand, than their necessity doth require. This made Dauid say, Psal. 119. 75. I know, O Lord, that thy iudgements are right, and that thou of very faithfulnesse hast caused me to be troubled.
The fourth consideration is, That we hauehave had much more experience of 4.his goodnesse towards vsus in giuing vsus prosperity, than we hauehave had of his anger in afflicting vsus; and there is no proportion betwixt the time of our afflictions and prosperities, that which the Lord speaketh by his Prophet, For a small moment hauehave I for saken thee, but with great mercies will I gather thee, Esa. 14. 7. that the faithfull hauehave found most true in their owne experience. And shall we receiue good at the hand of God (and so much good as we hauehave done) and shall we not receiue euill? shall we not patiently beare a little affliction? Iob 2. 10.
The fift consideration is this, That God will surely support vsus in all afflictions, and lay no more vponupon vsus, than he will giuegive vsus strength to beare. That 5.place of the Apostle is well knowne, 1 Cor. 10. 13. God is faithfull, and will not suffer you to be tempted aboue measure. This is one maine difference betwixt the afflictions of the reprobate, and the elect; in them, God hath no respect to their strength, but makes them euen mad and desperate with his iudgements, They shall drinke, and be moued, and be mad, Ier. 25. 16. They gnawed their tongues for paine, and blasph med the God of heauen because of their paines, Reu. 16. 10, 11. but it is contrary with the godly: I will correct thee in measure, saith the Lord, Ier. 30. 11. The principall thing that troubles Gods children in affliction, is the feare of this, That they shall not be able to abide and en dure it, if it be extreme, if it be long. But against this feare, comfort thy selfe in this consideration. Indeed it may be, the Lord will so presse thee with afflictions, that he will cause thy weaknesse to appeare to thee, more than euer it did. The best hauehave bewrayed g…eat weaknesse in extreme affliction. But be thou sure, the more thy weaknesse appeares, the more will his power appeare in supporting and strengthening thee. A very comfortable place we hauehave for this in 2 Cor. 12. 8, 9. For this thing I besought the Lord thrice, that it might depart from me. And be said vntounto me; My grace is sufficient for thee; for my power is made perfect through weakenesse. Very gladly therefore will I reioyce rather in my infirmities, that the power of Christ may dwell in me. On this Dauid stayed himselfe, Psal 62. 2. Yet he is my strength, and my defence: therefore I shall not much be moued: as if he should say, Somewhat I may be moued, but much I shall not. Psal 37. 24. Though he fall, he shall not be cast off; for the Lord putteth vnderunder his hand. 2 Cor. 4. 89. We are afflicted on eueryevery side, yet are we not in distresse; in pouerty, but not ouercome of pouerty; we are persecuted, but not forsaken; cast downe, but perish not. Looke which of his seruants God hath been pleased to exercise with his greatest crosses, to them he hath been wont to giuegive the greatest measure of strength, that they might be able to beare them. As Abraham, Iob, Dauid, Paul: And so may eueryevery one of the faithfull be assured he will like wise deale with them.
The sixt and last thing that may make vsus patient and comfortable in affliction, 6.is the consideration of the blessed end, that God hath been euer wont to make of the afflictions of his seruants. When they hauehave endured any great fight in affliction, he hath euer vsed to bestow some speciall fauour or other vponupon them as it were in liew and recompence of their affliction, that they hauehave endured; as Princes vse to do on them that hauehave vndergone any g…eat losse or danger in their seruice. When God hath visited his seruants with any sore affliction, he hath neuer been wont to depart without leauing a blessing behind him, as he did when he had wrestled with Iacob, Gen. 32. 28, 29. yea, proportionable to the measure of the affliction, hath the blessing beene wont to be. They that hauehave had the bitterest crosses, hauehave receiued the sweetest comforts.
1 He blesseth them with temporall blessings sometimes, and maketh their estate better after it, than it was before. I will visit vponupon her the dayes of Baalim (that is, all the time of that extreme affliction which I brought vponupon her for that grieuous sinne) wherein she burnt incense vntounto them, &c. therefore, behold, I will allure her, and bring her into the wildernesse, and speake comfortably vntounto her; And I will giuegive her, her vineyards from thence, and the valley of Achor for a doore of hope, and she shall sing there, &c. Hos. 2. 13,—15. For your shame you shall hauehave double; and for confusion they shall reioyce in their pertion; therefore in their land they shall possesse the double, Esa. 61. 7. Iames 5. 11. Ye hauehave heard of the patience of Iob, and hauehave knowne what end the Lord made. And what was that? Iob 42. 10. The Lord turned the captiuity of Iob, and gaue him twice so much as he had before. Iocl 2. 25, 26. I will restore to you the eares that the Locust hath eaten, and the Canker-worme, and the Caterpillar, &c. and ye shall eat in plenty, and be satisfied. In respect of this proportion the Lord vseth to keep, Moses prayeth, Psal. 90. 15. Comfort vsus according to the dayes that thou hast afflicted vsus, and according to the yeares that we hauehave seene euill.
2 Sometimes God giues an increase of spirituall comforts and grace. Esa. 30. 20, 21. When the Lord hath giuen you the bread of aduersitie, and the water of affliction, thy Teachers shall be no more kept backe, but thine eyes shall see thy Teachers, and thine eare shall heare a word behind thee, saying, This is the way, walke ye in it, when thou turnest to the right hand, and when thou turnest to the left. This Paul speakes in his owne experience, 2 Cor. 1. 5. As the sufferings of Christ abound in vsus, so our consolation aboundeth through Christ. Yea, he assureth the faithfull of the same in a very confident manner, Verse 7. And our hope is stedfast concerning you, in as much as we know, that as ye are made partakers of the sufferings, so shall you be also of the consolation. In all thy afflictions therfore think of this blessing, wait for it, and comfort thy selfe in the expectation of it. This is that that kept Dauid from fainting in his affliction. Psal. 71. 20. 21. Thou hast shewed me great troubles and aduersities, but thou wilt reuiue me; and wilt come againe and take me vp from the depth of the earth, thou wilt increase mine honour, and returne and comfort me.
Lecture the eighty seuen. Aprill 9. 1611. IOHN IIII. XLVII.
THe last day I came to the Vse that was to be made of the Doctrine touching the profitablenesse of affliction; and shewed you that it serued, First, to teach vsus to beare afflictions patiently and comfortably. Secondly, to examine and iudge of our estate by the profits and benefits we make of Use 2.our afflictions. The former of these we handled the last day, and now are we to proceed to the second. For, if affliction be so profitable (as we hauehave heard) to all Gods Elect, then may eueryevery one of vsus iudge of his owne estate, by the profit we hauehave receiued by our affliction. To hauehave affliction, is no certaine signe of Gods fauour: for the Reprobate as well as the Elect are subiect vntounto it. But there is a maruellous difference betwixt the afflictions of the Elect and those of the Reprobate. Hath he smitten him, as he smote those that smote him, saith the Prophet? Esay 27. 7. As if he should say, Hath the Lord smitten Israel, as he smote them that were the enemies of Israel? And this is a principall difference, that the children of God are made the better by their afflictions; but the reprobates and vngodly are not made the better, but the worse rather, by their afflictions. Of the one it is said, Rom. 8. 28. All things worke together for the good of them that louelove God: Of the other, Ier. 12. 13. They were sicke, and had no profit. Let eueryevery one of vsus therefore labour to find in vsus this marke of our Election, this difference betwixt our selues and the Reprobate, that God hath not smitten vsus, as he smote them, that our affliction hath been sanctified vntounto vsus, we hauehave profited by it, we are able to say with Dauid in the truth of our hearts, Psal. 119. 71. It is good for me that I hauehave been afflicted. In all our afflictions let vsus do as Iacob did, Gen. 32. 26. that is, we must not let the Lord go till he hauehave blessed vsus. Weep and pray for that blessing, which (as I told you the last day) the Lord is wont to giuegive vntounto his children, when he hath wrastled with them, and afflicted them: as the Prophet saith Iacob did, Hos. 12. 4.
And for your helpe and mine owne in this examination of our selues, I will giuegive you out of Gods Word sixe Notes, whereby we may try whether our affliction hath been sanctified vntounto vsus. And those are (as it were) sixe degrees whereby the Spirit of God proceedeth, in sanctifying the afflictions of all his children, and teaching them to profit by them.
1 He causeth them (by all their afflictions) to take notice that God is displeased with them, God hath some matter against them. In all extraordinary and strange iudgements that are vponupon vsus, eueryevery one of vsus should say to his owne heart, as God saith his people would say, Deut. 31. 17. Are not all these troubles come vponupon me, because God is not with me? because God is offended with me: yea, this should we do also in the most ordinary and small afflictions that do befall vsus. When God had taken away from Naomi her two sonnes (though by an ordinary and vsuall death) she saith, Ruth 1. 13. That the hand of the Lord was gone out against her. We can neuer profit by affliction, till we can resolue vponupon this, in eueryevery sicknesse, in eueryevery crosse, that God is the Author of it; God visits vsus; the hand of God is vponupon vsus; and that he vseth not to strike any till he be angry with them. When we are iudged (saith the Apostle, 1 Cor. 11. 32. though it be but with such iudgements as he there speakes of, Verse 10. sicknesse and weaknesse) we are chastened of the Lord. And (though the Lord do sometimes afflict his children, rather for their triall, than for any displeasure he hath conceiued against them, as in Iobs case it was, yet) vsually he neuer strikes till he be angry. So the Lord speakes of the afflictions of his deare children, Esay 54. 8. For a moment in mine anger I hid my face from thee. And 57. 17. For his wicked couetousnesse I was angry with him; I hid me, and was angry. We should therefore in the least affliction vponupon vsus, labour to take notice of this, and do as we are required, Micah 6. 9. Heare the rod, and who hath appointed it. There is neuer a rod of God, but it hath a voice: by it (as by a Herauld) God proclaimes, and testifieth against vsus, that he is offended; as it is said, Ezek. 38. 22. I will plead against him with pestilence and with bloud: we should therefore heare the rod.
Let vsus then examine our selues by this first Note, and we shall finde, that Application.there be very few of vsus, that receiue any profit by our afflictions: for we neuer take notice of Gods displeasure in them. It may be, in some suddaine and extraordinary iudgement we will, but in ordinary diseases, and other crosses, we neuer discerne the hand that smiteth vsus; but harden our selues to beare them off with head and shoulders by these and such like conceipts: There is no man but shall hauehave crosses, none but they shall be sick sometimes; such and such hauehave had this Ague, and done well enough, and so I hope shall I. Thus God brings in his people, reporting how they had hardened their hearts against his corrections, Ier. 10. 19. I thought it is my sorrow, and I will beare it. Should any man be so foolish (say they) as to thinke that God is angry with him, because he afflicteth him sometimes? Why, the best hauehave had their afflictions: and whom God loues, he chastens. And with these conceipts many that hauehave no one good argument of Gods fatherly louelove, harden themselues against the sense of his anger in their afflictions. For this senslesnesse God checketh his people, Hos. 7. 9. Strangers hauehave deuoured his strength, and he knoweth it not; gray haires are here and there vponupon him, and he knoweth it not. As if he should say, Extreme misery and griefe had brought gray haires vponupon him, and yet remained he senslesse, and neuer tooke notice from whence this came, Esay 42. 25. He hath powred vponupon him the fury of his anger, and yet he knew not; and it burned him, yet he laid it not to heart.
The second Note to try whether our affliction be sanctified to vsus, whether we hauehave profited by it, is this, If it hauehave caused vsus to humble our selues vnderunder 2.the hand of God that is vponupon vsus, if it hauehave made vsus sorrow and grieue that we hauehave offended God. This is a singular fruit of affliction; and he hath begun to profit by his affliction, that finds this in himselfe: for God is maruellously pleased with this, to see men humbled when he hath shewed himselfe angry. See the respect he had to Iosiah for this, 2 Kings 22. 19, 20. Because thy heart did melt, and thou hast humbled thy selfe before the Lord, when thou heardst what I spake against this place; behold therefore thine eyes shall not see all the euill that I will bring vponupon this place. Nay, see what respect God had to Ahab for this, or rather for an outward shew of this, 1 Kings 21. 29. Seest thou bow Ahab is humbled before me? because he submitteth himselfe before me, I will not bring euill in his dayes. This is the way to be rid of affliction. 1 Pet. 5. 6. Humble your selues vnderunder the mighty hand of God, that he may exalt you in due time. And on the other side, God cannot endure the contempt of his iudgements; to see vsus merry and iocund, when he is angry, or to set light by his corrections. Esa. 22. 12,—14 When God called to weeping and mourning, to baldnesse and sackcloth; and behold ioy and gladnesse, eating flesh and drinking wine: eating and drinking, for tomorrow we shall die. Surely this iniquity shall not be purged from you till ye die, saith the Lord of hosts. And surely, if eueryevery affliction be a signe that God is displeased with vsus, it becomes the child of God to be humbled by eueryevery affliction; though not in respect of the crosse it selfe (which happily is common, and such as many hauehave had, and done well enough) yet in respect of the Lord and his displeasure, from whence it comes, Heare the rod, and who hath appointed it, Micah 6. 9. For, is it a small matter to hauehave the Lords frownes and displeasure? Amos 3. 6. Shall a trumpet be blowne in a City, and the people not be affraid? or shall there be euill in a City, and the Lord hath not done it? When Moses was a suitor for his sister Miriam, he receiued this answer from the Lord, Numb. 12. 14. If her father had spit in her face, should she not hauehave beene ashamed seuen dayes? as if he should say, How much more should she be humbled and ashamed, when I hauehave shewed my selfe to be offended with her? For this, we hauehave a notable example in Iob 1. 20. who, though he was so holy and righteous a man, and though he could say, Blessed be the Name of the Lord, for all his afflictions, yet when he considered all this came of God (he thought neither of the Sabeans nor Caldeans, the fire nor the winde; but he considered, The Lord had giuen, and the Lord had taken:) Then Iob arose, and rent his garment, and shaued his head, and fell downe vponupon the ground, and worshipped: and the Holy Ghost saith, Verse 22. In all this Iob did not sin. And if Iob did thus humble himselfe, when Gods hand was vponupon him, what man is there whom it will not well become to do so? On the other side, this is noted to be the disposition of the wicked, to whom affliction is not sanctified, that it doth not humble them at all. Ier. 5. 3. Thou hast stricken them, but they hauehave not sorrowed; thou hast consumed them, but they hauehave refused to receiue correction. And this is the cause, why God is constrained to bring strange and more grieuous iudgements vponupon vsus, because we will not feele, nor be moued with ordinary corrections, If ye walke contrary vntounto me, and will not hearken vntounto me (for all this) I will bring seuen times moe plagues vponupon you, according to your sinnes, Leuit. 26. 21.
The third note, wherby we are to try whether our affliction be sanctified vntounto vsus, is this, If it cause vsus to search our wayes, and to enquire into the cause 3.of that displeasure God hath conceaued against vsus, we must enquire into the cause; it is to no purpose to be sorry and humbled for our affliction, vnlesse we do this. EueryEvery man must desire to know the cause of his affliction, EueryEvery man must know the plague of his owne heart, find out the cause of the plague in his owne heart, 1 Kings 8. 38. and say with Ier. 2. 17. Hast thou not procured this vntounto thy selfe, in that thou hast forsaken the Lord thy God, when he led thee by the way? This was the course God directed Ioshua to, when he was humbled, because the Lord had shewed himselfe to be angry with the Congregation of Israel, Iosh. 7. 10, 11. Wherefore lyest thou vponupon thy face? Israel hath sinned. Search and finde out the man, that hath prouoked mee to anger. For this we must rest resolued of, That mans sinne is euer the cause of Gods anger, Esay 57. 17. For his wicked couetousnesse I was angry with him, and hauehave smitten him. And 64. 5. Behold, thou art angry; for we hauehave sinned. And therefore it is to no purpose, for a man to grieue and vexe himselfe in his affliction, if he rest there; he shall neuer hauehave ease, till he can finde out the cause of it in himselfe. Ier. 30. 15. Why cryest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquities. As in a wound, that hath some point of a sword, or bullet, or such like thing in the bottome of it; till that be found, there can be no hope of cure. Lam. 3. 39, 40. Wherefore then is the liuing man sorrowfull, man suffereth for his sinne, let vsus search and try our wayes. Let no man say, Tush, that cannot be the cause of my affliction; though I be a sinner, yet I am no worse than other men: I am no such notorious sinner. God seeth, thou thinkest too well of thy selfe, and he hath therefore afflicted thee, to make thee looke more narrowly vntounto thy owne wayes. Be thou assured of this, that he cannot wrong thee. And say, Psal. 119. 75. I know that thy iudgements are right, and that thou hast afflicted me iustly. And therefore, if at the first view thou canst not finde out the cause, search better; yea, pray the Lord to helpe thee in this search, as he did, Iob 10. 2. Shew me wherefore thou contendest with me: and 13. 23. Shew me my rebellion and my sinne. For this we hauehave a notable example in Dauid, 2 Sam. 21. 1. When there was a famine in the land, Dauid asked counsaile of the Lord. The meaning is (as appeares plainly by the Lords answer) he enquired into the cause of that famine. The contrary is obserued, as a note of a desperate sinner, that contemneth Gods chastisements, and receiues no profit by them. Ier. 8. 6. No man said, what hauehave I done? And Ezek. 16. 43. I hauehave brought thy way vponupon thine owne head, yet hast thou not had consideration of thy abominations.
The fourth note is, If it hauehave made vsus carefull to make our peace with 4.God. For this we hauehave a notable example, Numb. 16. 46. Moses said to Aaron, take the censer, and put fire therein from off the Altar, and put incense therein, and go quickly vntounto the Congregation, and make an attonement for them: for there i… wrath gone out from the Lord, the plague is begun. This is that the Lord lookes for at our hands, in all our crosses; and the chiefe end he aimes at in afflicting his children, is to cause them to seeke him more diligently, and to get better assurance of his fauour. Esa. 27. 5. Will he apprehend (that is, take notice of, and acknowledge) my strength, that he may make peace with me, and be at one with me? And we shall find three wayes, whereby the faithfull hauehave sought peace with the Lord in this case. First, by acknowledging freely vntounto him their sin, and so iustifying him in his iudgements, as Dauid did, Psal. 32. 5. Then I acknowledged my sin vntounto thee, neither hid I mine iniquity: for I said, I will confesse against my selfe my wickednesse to the Lord, and thou forgauest the punishment of my sin, Iob 33. 27, 28. Secondly, by praying earnestly vntounto God, and seeking assurance of his fauour in the pardon of their sin, Iob 9. 15. Esay 26. 16. Lord, in trouble hauehave they visited thee: they poured out a prayer when thy chastisement was vponupon them. Thirdly, by forsaking their sinne, whereby they had prouoked him, and so remouing the cause of his displeasure. Esay 27. 9. By this therefore shall the iniquitie of Iacob be purged, and this is all the fruit, the taking away of his sinne: This course the Niniuites tooke, Ionah 3. 8. The contrary is obserued as a note of a desperate sinner, when in his affliction he neuer seekes to God. Hos. 7. 14. They hauehave not cryed to me in their hearts, when they howled vponupon their beds. Esay 9. 13. The people turneth not to him that smiteth them, neither doe they seeke the Lord of hosts. And 57. 17. I hid me, and was angry, yet they went away. These men are like vntounto vngracious Absolon, 2. Sam. 13. 38. when his father was iustly prouoked, he neuer sought to him, but fled, and went to Geshur, and was three yeares there: his father was readier to seeke to him, than he vntounto his father.
The fift note, If it hauehave brought vsus to vow vntounto God greater obedience, 5.and care of our waies for the time to come. Psalme 66. 14. Dauid speakes of vowes which his lips had promised, and his mouth had spoken in his affliction. And 61. 8. and 132. 1, 2. Remember Dauid, Lord, with all his afflictions, who sware vntounto the Lord, and vowed vntounto the mighty God of Iacob, &c. and 119. 7. It is said of our blessed Sauiour himselfe, Heb. 5. 8. Though hee were the Son, yet learned he obedience by the things which he suffered: that is to say, he shewed his obedience more then, than before; how much more should we? Of Hezekiah it is said, 2. Kings 20. 8. that he asked the Prophet, What is the signe that the Lord will heale mee, and that I shall goe vp the third day to the house of the Lord: and the reason of the demand was, because God had promised him, verse 5. that he should doe so. But if we compare that with Ezekiahs prayer, Esay 38. 20. it will appeare, that God had respect in that promise, to the desire that Hezekiah had had, and the vow that he had made in his affliction, that he would louelove the house of the Lord the better while he liued: yea this, the very light of nature hath taught men to doe, the mariners that carried Ionah did so; they offered a sacrifice to the Lord and made vowes. Ionah 1. 16.
The sixt note is, If we be carefull to performe the vowes we hauehave 6.made, when our affliction is gone and past. Most hypocrites hauehave many good motions and purposes, and seeme to be new men in their afflictions; but when Gods hand is remoued, they returne to their old byas againe: yea, become worse than before. An example we hauehave of this in Pharaoh oft times, specially, when he saw that the raine and the haile and the thunder were ceased, he sinned yet more, and hardned his heart, he and his seruants, Ex. 9. 34. and in the wicked Israelites, when he slew them then they sought him and they returned and enquired early after God, Psal. 78. 34. But on the other side, the Elect are able to say, they are the better for their afflictions afterwards, as Dauid did, Before I was afflicted I went astray, but now I hauehave kept thy word, Psal. 119. 67. And of all the chastisements God layeth on his children, it is said, that afterward they bring the quiet fruit of righteousnesse, Heb. 12. 11. Let eueryevery one therefore consider, what he promised to God in the time of his affliction, and how he hath kept promise with God since; and thinke well of that speech of Salomon, Eccles. 5. 3, 4. When thou vowest a vow vntounto God, deferre not to pay it; for he hath no pleasure in fooles: pay therefore that which thou hast vowed. Better is it that thou shouldest not vow, than vow and not pay it.