Two Treatises, Text
THE SCHOOLE OF AFFLICTION.
PSAL. 94. 12. Bleſſed is the man whom thou chaſtizeſt, ô Lord, and teacheſt in thy Law.
AFTER that the Prophet had preferred his complaint to the Lord againſt the aduerſaries of the Church, from the firſt verſe to the eighth, hee leaueth God, and in a ſudden conuerſion of ſpeech, turnes himſelfe from the party complained vntounto, to the parties complained of, the cruell oppreſſours of the Church, terrifying them by thoſe iuſt iudgements of God, which in fine muſt ouertake them, and ſo conſequently cheering and comforting the diſtreſſed Church. But becauſe the diſtreſſe of the Churches enemies, of it ſelfe could be no ſufficient matter of comfort vntounto her, therefore a ſecond argument of further, and that farre more effectuall conſolation, is added in this twelfth verſe drawen from the happy condition of the Church, euen whileſt ſhe is thus ouerborne with theſe tygerly and tyrannicall perſecutours. And the argument is propounded by the Prophet, not directing his ſpeech to the Church, but rather in his own perſon bringing in the Church ſuddenly turning her ſpeech from her enemies, with whom ſhe was expoſtulating, to God himſelfe, and breaking forth into this patheticall exclamation, Bleſſed is the man whom thou chaſtizeſt, ô Lord, and teacheſt in thy Law. From the coherence of which words with the former, we may obſerue,
That the outward miſeries of our enemies is but Doct. 1 colde comfort, vnleſſe withall we hauehave a perſwaſion of our owne inward happineſſe. The practiſe of the world is to reioyce at the euills of thoſe that hauehave done euill to them. Comforting themſelues for all the euill they hauehave ſuſtained at their hands, with that recompence of the like, or greater euills which diuine Iuſtice maketh. But this reioycing is not good: for alas what good can another mans miſery doe vsus, when our owne conſciences ſhall tell vsus, that we are eueryevery way as miſerable our ſelues. It would doe the childe little good to ſee the rod caſt into the fire, if he himſelfe ſhould be caſt in after it. Therefore the Church hauing in this place meditated of the iuſt iudgements of God, which ſhould in due time befall her aduerſaries, and not finding ſufficiency of comfort therein, heere in this verſe proceedeth to a further meditation of her owne caſe and condition. Wherein ſhe ſeemeth thus to reaſon with her ſelfe. What though theſe mine enemies ſhall at length be brought to their deſerued ends? what though I know they be reſerued for ſhame, and confuſion? what eaſe can this bring to my minde now deiected, and caſt downe in it ſelfe, and happily thinking it ſelfe as miſerable as theſe my foes? now theſe doubtful thoughts ſomething diſquieting her, further comfort is miniſtred vntounto her by the Spirit of God in this verſe, whereby ſhe is enabled to anſwere that obiection ſhee made againſt her ſelfe, namely, that ſhe is aſſured, that as her aduerſaries caſe is wretched ſo is her owne moſt happy and bleſſed. Let no man then reſt in that comfort which the ruine of his and Gods enimies miniſtreth vntounto him, but rather in that which his owne conſcience aſſuring him of happineſſe affordeth vntounto him, that ſo (to vſe the words of the Apoſtle Gal. 6. 4. though in ſomething a diuers ſenſe) he may hauehave reioycing in himſelfe and not in another. Yet I deny not but great comfort may be taken out of the confuſion of the Churches wicked enemies. The righteous ſhall reioyce when he ſeeth the vengeance, hee ſhall waſh his feete in the bloud of the wicked, Pſal. 58. 10. But yet this ioy which ariſes from the ſeeing of Gods iuſtice executed vponupon others, as it is nothing ſo full, and ſo perfect as that which proceedeth from the feeling of his mercy in our ſelues, becauſe it is ſomething curbed with griefe, in ſeeing the deſtruction of our owne fleſh; ſo neither of it ſelfe without this latter is it any thing ſound, or ſincere, as not being able to vphold and ſuſtaine the wearied, and feeble knees of our fainting ſoules. Therefore it followes in the eleuenth verſe of that former Pſalme, So that a man ſhall ſay, verily there is a reward for the righteous, verily there is a God that iudgeth in the earth. The righteous could not ſo heartily, and ſincerely reioyce if there were not a reward for him, as well as vengeance for the wicked.
Againe, it is worth our obſeruation to conſider Doct. 2 the manner, wherein this ſecond argument of comfort is propounded. The Prophet doth not turne his ſpeech to the afflicted Church, and ſpeake to her, but he turnes his ſpeech to the Lord ſaying, Bleſſed is the man whom thou chaſtiſeſt, ô Lord. What may be the reaſon of this? Did the Lord ſtand in neede of his comfort? why doth he not rather direct, and addreſſe his ſpeech to his owne ſoule, and the reſt of his brethren, and fellowes in affliction to whom this comfort belonged? Surely hereby to teach vsus, That comfort is then moſt ſweetely and ſenſibly felt and apprehended, when we lift vp our hearts in holy meditations to him who is the Father of mercies, and God of all conſolation. Otherwiſe though arguments of neuer ſo great comfort offer themſelues vntounto vsus, yet hardly ſhall wee ſtay, and quiet our troubled mindes by them, vnleſſe in thinking on them, we doe withall thinke on God, breaking our mindes to him in prayer, and meditation, and familiarly communicating vntounto him; what bee thoſe points of comfort wee hauehave thought vponupon. HaueHave we therefore in our afflictions furniſhed, and fortified our hearts with arguments of conſolation, and meditations of comfort out of the word? let vsus poure them forth into the Lords boſome in prayer, and then wee ſhall feele the ſweetneſſe of them indeed, then ſhall wee finde our former comforts doubled, and tripled vponupon vsus, euen as the beames of the ſunne receiue an increaſe of heate by reflexion. It being the Lords vſuall manner in this holy exerciſe of prayer, and comming with him to ſhed abroad his louelove abundantly into the hearts of his children, thereby reuiuing, and raiſing vp their dead and deiected ſpirits, which Paul right well knowing hauing commanded vsus to reioyce, and that euermore euen in our afflictions, 1 Theſſ. 5. 16. 17. addeth immediately a commaundement of praying continually as the onelyonly ſpeciall, and ſoueraigne meanes whereby ſound ioy, and comfort is carried, and conueied into the ſoule of man. Would wee then reioyce, and refreſh our ſpirits caſt downe, and lift them vp againe with conſolatory meditations? See then that thou remember the Apoſtles rule to pray continually, and in prayer to acquaint God with thoſe thy meditations, prayer being that which wringeth, and preſſeth out that ſweet iuyce, and precious liquor of that heauenly comfort which is contained in them. They be the ſighes of the Spirit in prayer, that fetch out the comforts of the Spirit in the word. And to them onelyonly, and to no other are the doctrines of the word comfortable in affliction, who in prayer can vtter them to the Lord with the ſame ſpirit wherewithall the Holy Ghoſts Secretaries wrote them. And this is the reaſon that many learned men which know the comforts of the word yet reape no benefit by them, becauſe they want the Spirit of Prayer to vtter them. This one meditation of the bleſſedneſſe of the man chaſtiſed, and taught by God, yeeldes comfort onelyonly to him, who with this holy Prophet can in the apprehenſion of this meditation aduance his heart to God, and ſay, Bleſſed is the man whom thou chaſtizeſt O Lord, &c. And ſurely good reaſon is there if wee rightly conſider of it, that matter of comfort conceiued in our harts ſhould be vttered in prayer vntounto the Lord. For whence was it that any matter of comfort came into thy minde? Was it not of God who hath this as part of his ſtyle to be the God of comfort? was it not he that poured thoſe comforts into thy ſoule? good reaſon then thou ſhouldeſt againe poure them forth into his boſome, and returne them backe to him that is the Father, and fountaine of them. And in truth ſuch is the nature of ſpirituall comfort that being ſhed into our hearts it ſo enlarges, and dilates them that it makes them to poure forth themſelues in prayer vntounto the Lord. The ſweete comfortable rayes of this ſunne when once they hauehave lighted vponupon our hearts by our reading, and meditating in the word doe forthwith againe rebound, and reflect backe vponupon God from whom they came, by our earneſt, and feruent prayers ſent vp to him. And therefore no ſooner could the Lord miniſter an anſwere to the obiection which roſe in the Prophets minde out of his former argument of conſolation, but the Prophet forthwith as ye ſee returnes this anſwere to the Author thereof, therein giuing him the glory of that comfort which hee reaped by it, ſaying, Bleſſed is the man, &c.
So much of the ſcope and coherence of the text. The words themſelues containe an attribution of bleſſednes to the man chaſtiſed of God, and taught by him in his Law. In the man therefore, here pronounced bleſſed, two things are propounded: 1. He is one of Gods chaſtiſed: 2. He is one of Gods taught. And here for the right vnderſtanding of the words, wee muſt remember that bleſſedneſſe is giuen in both theſe reſpects ioyntly together, and not ſeuerally in regard of each. The Prophets meaning is not, that he who is chaſtiſed of God, is bleſſed; and ſo alſo, he that is taught of God; but that he in whom both theſe meete together to bee both chaſtiſed, and taught of God, that ſuch an one is bleſſed. In the handling of the words I will ſpeak of theſe two points.
1. Of the qualities of the man here bleſſed by the Prophet.
2. Of that bleſſedneſſe which here is aſcribed vntounto him in regard of thoſe qualities.
For the firſt the qualities are two:
1. He is chaſtiſed of God. Here it may ſeeme ſtrange, that the Prophet ſpeaking of afflictions which came by wicked men vntounto the Church, as appeares by the former part of the Pſalme, ſhould yet aſcribe them vntounto God. But wee muſt know that it is not the Prophets meaning hereby any thing at all to excuſe the wicked Perſecutors, who beſides the euill of puniſhment in correcting the Church, which is Gods iuſt, and holy worke, are to bee charged with the euill of ſinne, in that they do this work of God blindly, and ignorantly, propounding to themſelues the ſatisfying of their owne malicious, and ſpightfull affections, as the onelyonly end of that they doe, and no ſuch thing as God intendeth. What then?
Surely hereby he would teach vsus that Gods holy Doct. hand hath a ſpeciall ſtroke in thoſe afflictions which come to his Church and children, euen by meanes of euill, and vnreaſonable men. Is there any euill in the Citie, and I hauehave not done it? Amos 3. 6. And yet we know that many, if not moſt euills are done by ſome bad men, or other. But for all that God wil hauehave all acknowledged, as his own doing. Hereupon Ioſeph, though of his enuious brethren ſold into Aegypt, ſaith, that God ſent him thither. And Iob robbed of the Sabaans, ſaith, The Lord hath taken away, Iob 1.
The Lords hand in the puniſhment inflicted on his by euill ones, ſhewes it ſelfe in theſe three actions:
1. From all eternities he did appoint them, Act. 4. 28. to doe whatſoeuer thine hand, and counſell hath appointed to be done.
2. He being able to hinder and reſtraine them, doth not, but willingly ſuffers them, yea he withdrawes that which might hinder, as his retaining grace which before kept them in, and other outward impediments, yea he ſends thoſe things which hee knowes through their corruptions will further, and forward them, as outward obiects, and occaſions.
3. Hee ordereth, and diſpoſeth theſe puniſhments, turning them to his owne glory and the good of his Church. Thus Ioſeph ſaid of his ſelling into Aegypt, God diſpoſed it to good, though his brethren thought euill againſt him, Gen. 50. 20.
This muſt teach vsus patience when we are wronged, Vſe. iniuried and oppreſſed▪ in any ſort by euill men, becauſe then being vnderunder them we are vnderunder Gods rod, as Aſhur is called, Iſ. 10. This vſe Dauid made, Pſ. 39. 10. Abſalon riſing vp againſt him, I was dumbe and ſaid nothing, becauſe it was thy doing. And this made him ſo patiently endure Shimies rayling, not ſuffering his ſeruants to take reuenge, becauſe the Lord had commaunded him to curſe, 2. Sam. 16. 10. As in that perſecution of the tongue, ſo likewiſe in the perſecution of the hand it may bee ſaid, The Lord hath commaunded Tyrants to impriſon, to impoueriſh, to beate, to baniſh, and to behead his children. And therefore as noble men condemned to die, do patiently ſuffer the ſtroake of death at the hands of the baſe Executioner, therein ſhewing their ſubiection, and obedience to their Prince, ſo muſt we patiently, and meekly endure all the indignities, and iniuries of wicked worldly men, therein giuing teſtimonie of our obedience to God, who vſeth them as inſtruments of his iuſtice to correct vsus. In corrections comming immediately from Gods hand we are not ordinarily ſo impatient, as in thoſe which come by means of wicked inſtruments. The reaſon is, becauſe in theſe latter, we caſt our eye too much vponupon the malice, hatred, and ſpight of the inſtruments, and cannot therein behold the Lords holy hand ſtriking vsus with theſe rods. But if we would conſider that it is God that ſcourges vsus by them, we ſhould then be aſhamed of our folly, in being angrie at the rod without any regard of the Smiter, in ſnarling like dogs at the ſtone, neuer looking at the flinger. Yea wee ſhould then frame our ſelues to greater patience, putting our mouth in the duſt, and giuing our cheeke to him that ſmites vsus, becauſe it is the Lords doing more then his, and though he be vniuſt, vnmercifull, vnfaithfull, and vnkinde, yet God therein is moſt iuſt, mercifull, faithfull, and kinde vntounto vsus.
2. It is a doctrine of ſingular cōfort to the children Vſe. of God being in the hands of their cruell, and crafty aduerſaries, becauſe their aduerſaries alſo are in the hands of God, as a rod in the hand of the Smiter. And therefore as the rod of it ſelfe can doe nothing any further then the force of the hand vſing it giues ſtrength vntounto it, no more can they doe any thing vntounto vsus, as our Sauiour told Pilate; further then it is giuen them from aboue, Ioh. 19. A merciful father, though he take a great ſwindging rod into his hands to correct his childe, yet he will not ſpend it wholly vponupon his tender childes backe, he will ſtrike but ſoftly, and ſo will not doe him all the hurt which hee might, vſing the rod to the vttermoſt; when the poore child ſees ſuch a terrible rodde, he might iuſtly be afraid, knew hee not that his louing Father would ſo handle the rodde, that it ſhould doe him no more harme then a ſmaller one would. When God lets looſe vponupon vsus bloody and boyſterous Tyrants, whoſe throat is an open ſepulchre, whoſe feet are ſwift to ſhed blood, and whoſe mercies are cruell, this might well diſmay vsus, knew we not that God by his ouer-ruling hand did moderate, and reſtraine them. Otherwiſe, if as their power is the rod, ſo their malice were the hand that had the ordering thereof, there would bee no hoe with them, but they would ſoone make a finall diſpatch, and riddance of Chriſtians from the face of the earth. But ſith God is the hand wherein theſe rods are holden, wee need not to feare the greateſt of them, though liuing rods. For howſoeuer Dauid, 1. Sam. 24. oppoſe the hand of God, and man, and ſaith, It is better to fall into the hands of God then of man, yet wee muſt know, that euen that vvhichwhich Dauid calls the hand of man, is the hand of God. And therefore, although it be better for vsus to fall into the hand of God immediatly correcting vsus, then mediatly by euill men; as it is better for the child to hauehave a boxe on the eare with his fathers hand, then to bee ſcourged with a whip, and that God ſhewes more mercy ordinarily in the former kind of correction then in the latter, yet mercy alſo doth hee ſhew vntounto vsus in the latter, in that hee bridles, and curbs, yea oftentimes mollifies, and mitigates the minds euen of moſt fierie, and furious aduerſaries, ſuffring them to doe no more then he himſelfe hath appointed.
2. Thing to be cōſidered in this our bleſſed man, is, that he is taught of God in his Law. And teacheſt in thy Law.
Here note, that happines is not aſcribed to the Doct. man chaſtiſed, vnleſſe as he is chaſtiſed, ſo alſo he be taught of the Lord in his Law. See then who is the man that may challenge part in this bleſſednes which is here giuen to the afflicted. Hee who is ſchooled, and nurtured of the Lord by the meane of his affliction, and thereby learnes many godly leſſons which he knew not before. Afflictions in themſelues are tokens of Gods anger, curſes rather then bleſſings; but yet when God by his wonderfull power, drawing light euen out of darknes, ſhall turne them to our good, to the increaſe of grace & ſanctification in vsus, then are they vndoubted badges of our bleſſednes. Examine thy ſelfe therfore what thine affliction hath taught thee, otherwiſe, if thine affliction finding thee vntaught, ſo likewiſe leaue thee, I debarre thee that bleſſednes which appertaines to Gods people in their afflictions. Nay, curſed art both thou and thine affliction too, thine affliction is but a fore-runner of worſer things, likely to befall thee when it departs from thee, without leauing behind it the ſtampe of this holy learning in thine heart.
But more particularly to handle this teaching here ſpoken of. Teaching implyes both a Schoolemaſter, a Teacher, inſtructing, and leſſons taught. In this Teaching, both theſe points are here noted out. And for the firſt, namely, the Schoolemaſter, it is two fold: 1. The outward affliction and chaſtifement, Whom thou chaſtiſeſt, teacheſt, that is, whom by chaſtiſing thou teacheſt. 2. God himſelfe, who is the chiefe, and principall head Schoolemaſter, the other being but an inferiour, and ſubordinate one, Whom thou teacheſt. And for the ſecond point, The leſſons taught, they are included generally in thoſe words, In thy Law. To beginne then with the Schoolemaſters, and firſt with the firſt.
The firſt Schoolemaſter is Affliction. A ſharp, Doct. and ſeuere and ſwinging Schoolemaſter indeed, & ſo much the fitter for ſuch ſtout and ſtubborne ſchollers as we are: Who becauſe wee will not be ouercome by faire meanes, muſt needs therfore be dealt withall by foule. For God doth not willingly afflict vsus, but being neceſſarily thereunto inforced, by that ſtrength of corruption in vsus, which otherwiſe will not be ſubdued. So Phyſicions, and Chirurgions are conſtrained to come to cutting, launcing, and burning, when milder remedies will not preuaile. Let vsus therefore hereby take notice of the hardnes of our hearts, the fallow ground whereof cannot be broken vp, but by this ſharpe plough of Affliction. See what dullards and block-heads we are, how ſlowe to vnderſtand ſpirituall things, not able to conceiue of them by the inſtruction of words, vnleſſe they be euen beaten, and driuen into our braines by blowes. So thick, and brawny is that foreskin which is drawne ouer our vncircumciſed eares, and hearts, that no doctrine can enter, vnleſs it be pegged, and hammered, and knocked into vsus by the fiſts of this ſowre and crabbed Schoolemaſter.
The ſecond Schoolemaſter is GOD himſelfe. Doct. Afflictions of themſelues, though curſt Schoolemaſters, yet can do vsus no good, vnleſſe God come by his Spirit, and teach our hearts inwardly. Let vsus therefore pray, that as in the miniſtry of Gods Word, ſo alſo of his works and iudgements, wee may be all taught of God. For it is his Spirit that quickneth, and animateth the outward meanes, which otherwiſe are a dead letter. And this is the reaſon that many men hauehave rather grown worſe by their afflictions, then any thing better; becauſe Gods Spirit hath not gone with the affliction, to put life and ſpirit into it, as Moſes obſerued in the Iſraelites, Deut. 29. 2, 3, 4. Yee hauehave ſeene, ſaith he, all that the Lord hath done before your eyes in the Land of Egypt, the great tentations which thine eyes hauehave ſeene, &c. Yet the Lord hath not giuen you a heart to perceiue, and eyes to ſee, and eares to heare vntounto this day. And Dauid complaines alſo of them, Pſal. 106. 7. Our Fathers vnderſtood not thy wonders in Egypt. They ſaw them, but vnderſtood them not, becauſe God gaue them not an vnderſtanding heart.
The ſecond point is, The leſsons taught this bleſſed man by the two former Schoolemaſters, Whom thou teacheſt: What? In thy Law.
Here obſerue generally, what it is which afflictions, Doct. or God by afflictions teacheth his children: euen the ſelfe ſame thing which he teacheth in his Word: as the Schoolemaſter teacheth his ſcholler the ſame thing by the rod, which hee teacheth by words. The Word then is the ſtorehouſe of all inſtruction. Looke not for any new diuers doctrine to be taught thee by affliction, which is not in the word. For in truth, herein ſtands our teaching by affliction, that it fits & prepares vsus for the Word, by breaking & ſubduing the ſtubbornneſſe of our hearts, and making them plyable, and capable of the impreſſion of the Word. Wherefore, as the Apoſtle ſaith, that the Lawe is our Schoolmaſter to Chriſt, Gala. 3. becauſe the Law by ſhewing vntounto vsus our diſeaſe, forceth vsus to the Phyſician. So likewiſe it may be ſaid, that afflictions are Schoolmaſters to the Law. For whilſt we are at eaſe, and in proſperity, though the ſonnes of thunder terrifie vsus neuer ſo much, with the fearefull cracks of legall menaces, yet are we as deafe men, nothing moued therewith. But when we are humbled, and meekened by affliction, then is there way made for the terrors of the Law, then doe wee begin with ſome reuerence of attention to liſten, and giuegive eare vntounto them. When therefore God ſends vsus any affliction, we muſt know that then he ſends vsus to the Law and to the Teſtimony. For he teacheth vsus indeed in our affliction, but it is in his Law. And therfore if in our affliction we wil learne any thing, we muſt take Gods booke into our hands, and carefully & ſeriouſly peruſe it. And hereby ſhall it appeare, that our afflictions hauehave been our Teachers, if by them wee hauehave felt our ſelues ſtirred vp to greater diligence, zeale, and reuerence in reading, and hearing the Word.
Wee ſee then the generall leſſon which affliction teacheth; namely, that which is in the Law.
But this generall, comprehends within his large circuite many ſpecialls worth the knowing. In ſpeciall therefore, to conſider of the particular leſſons which affliction teacheth thoſe whom it maketh bleſſed, wee muſt knowe that they are very many. They may be reduced to two heads, according to the ſorts of the ſchollers that learne: which being Afflictions leſſons 2.of two kinds, either ſuch as are to be conuerted, or ſuch as are already conuerted, anſwerably are the leſſons taught, ſome for the one ſort, ſome for the other.
1. For the firſt ſort, Thoſe who are yet to bee conuerted. They by their afflictions are taught this 1 To the vnconuerted.one worthy leſſon, worth all the leſſons in the world; namely, to conuert & turne to the Lord, to repent and belieue the Goſpell. This affliction teacheth vsus not of it ſelfe, for of it ſelfe it teacheth vsus rather averſion from God, then conuerſion vntounto God: of it ſelfe, it rather driues vsus further frō, then drawes vsus neerer vntounto Chriſt. But onelyonly by accident, and occaſionally, euen as the Law ſhewes vsus Chriſt, which of it ſelf ſhewes vsus nothing but damnation. For in this very point, as in many others, affliction is the Deputy and Vicar of the Law, working with vsus in the ſelfe ſame manner. For it is that hammer that breakes our rocky hearts, and makes them to ſee, and feele euen by our own experience, how vile and miſerable we are: and ſo when we are, thus brought to the ſight of our own miſery by ſin. God, who can draw forth water euen out of the rock, takes occaſion thereby to ſtir vp in our hearts, a ſerious conſideration of, and an earneſt deſire after that remedy of our miſery, which is propounded in the Word.
This leſſon did Manaſſes learne in the ſchoole of affliction, being before a very monſter of men. The priſon was a meanes of his ſpirituall enlargement. The bolts of iron wherwithall he was faſt fettered, and deteyned vnderunder the power of his aduerſaries, vnloſed the bonds and fetters of ſinne, wherewithall he was held captiue vnderunder the dominion of Satan. Thus was it alſo with the Iaylor, Act. 16. vntounto whom the danger of his outward man, was a happy meanes of the ſafety, and ſaluation, both of his outward and inward man. The ſword wherewithall he would hauehave thruſt himſelfe thorough, vvas that which whetted, and ſharpned the ſword of the Spirit to enter piercingly, and deeply into his heart and conſcience. A ſcholler of the ſame forme was Paul, Act, 9. who when he was vnhorſed by Chriſt, and ſtriken downe to the ground, and ſmitten with blindneſſe, then, euen by meanes hereof, was ſpiritually lift vp, to the high dignity of a ſonne, and ſeruant of God. His bodily blindneſſe opened the eyes of his mind, and made him in meekneſſe of ſpirit to humble himſelfe vnderunder his hands, whom he was perſecuting, and to ſay, Lord, what wilt thou hauehave me to doe? It were to be wiſhed that afflictions might finde ſuch happy ſchollers now a dayes amongſt vsus, that by them our eares, as Iob ſpeakes, being opened to diſcipline, being before vncircumciſed, and ſhut vp, we might iuſtly ſay with Paul, 1 Cor. 11. that we are iudged heere, that we ſhould not be iudged heereafter. Then might wee ſafely aſſume to our ſelues the bleſſedneſſe heere ſpoken of, when being chaſtized wee hauehave alſo beene taught of the Lord, to abhorre our former ſinfull wicked courſes, and in truth of heart to turne vntounto the Lord. But it is farre otherwiſe, mens hearts are like the Smiths ſtith, the more God ſtrikes them with his iudgements the harder they are, like to thoſe Iewes Amos complains of in his fourth chapter: I hauehave ſent theſe and theſe iudgements, as peſtilence, famine, ſword, yet hauehave not turned vntounto mee. And why ſhould yee bee ſmitten any more, ſince yee fall away more and more. Iſay 1. 5. Such Non-Proficients are our vnconuerted ones in this ſchoole of affliction. For he that profiteth in this inferiour ſchoole ſtayes not long here, but is preſently ſent to an higher ſchoole, euen the ſchoole of Chriſt himſelfe. And then, oh thou wicked wretch, ſhalt thou ſhew thy ſelfe a good ſcholler of thine affliction, when by it thou art made a Diſciple of Chriſt. For this is all this Vſher teaches thee, to enter into the ſchoole of the Arch-Teacher IESVS CHRIST. Then therefore haſt thou learned thy leſſon, and ſo become one of thoſe happy ones of our Prophet heere, when thou art but lifting thy foot ouer the threſhold of Chriſts ſchoole, bringing with thee a minde deſirous to learne, ready to deny it ſelfe, tractable and teachable, ſaying with Paul, Lord, what wouldeſt thou hauehave me to doe?
And thus hauehave wee learned what is the leſſon of affliction to the vnconuerted.
2. The ſecond kind of leſſons taught by affliction, 2. To the conuerted. 2.is to thoſe already conuerted. And theſe leſſons are of two ſorts.
1. Concerning the right manner of bearing affliction.
2. Concerning the right profit, and holy vſe of afflictions. Theſe leſſons are proper to the conuerted, it beeing impoſſible for a man vnconuerted to leaue either of them.
For the firſt, namely, the right manner of bearing 1. Right bearing. 2.afflictions. This leſſon is neceſſarily required for the attaining the happineſſe here pronounced vponupon the chaſtiſed of the Lord. Heb. 12. If yee endure afflictions, God offereth himſelfe vntounto you, as vntounto ſonnes. EueryEvery one hath not the happineſſe of Gods ſonne ſealed vp vntounto him by affliction, but he onelyonly that endureth it, namely, in the right maner.
Now concerning the right manner of ſuffering, the Lord teacheth two leſſons to his children, and that euen by meanes of their afflictions.
1. That they ſuffer them in faith, hanging on 1. In faith.Gods prouidence, and promiſes for comfort, deliuerance, and turning the affliction to our good. Hab. 2. 4. The Prophet hauing foretold great troubles, ſhewes the people the right manner of their behauiour in thoſe troubles. What may that be? The iuſt man ſhall liue (euen in the midſt of thoſe troubles) by his faith. And here the ſpeciall worke of our faith, is to ſtriue and ſtruggle with doubts ariſing from infidelitie, which we doe, when with Iob we cry out, Lord, though thou kill mee, yet will I truſt in thee, Iob. 13. 15. And with the poore man in the Goſpell, Lord, I belieue, help my vnbeliefe.
2. That they ſuffer them in obedience, in ſubmitting 2. In obedience. 2.their wills to the will of God. 1. To his reuealed will in his Word, the Commaundement. Luke 9. of taking vp the croſſe. 2. To his will reuealed in the euent of the croſſe that is vponupon vsus. For nothing comes to paſſe, but by the wil and appointment of God. When therefore any croſſe befalls vsus, we muſt ſubiect our wills to the will of God, that hath diſpoſed that croſſe vntounto vsus, ſaying with Chriſt, Not my will, but thy will bee done. Hence, Heb. 5. Chriſt is ſaid to hauehave learned obedience by his ſufferings; that is, he had experience of his obedience in ſuffering, to the will and good pleaſure of his Father.
Thus obedience ſhewes it ſelfe eſpecially in theſe two points.
1. In Patience, whereby we are content without 1. In Patience.murmuring, or grudging, to reſigne our ſelues into Gods hands, to bee dealt withall euen as it ſhall ſeeme good to him, both for the time and meaſure of our affliction: Luke 21. By your patience poſſeſſe your ſoules, there in preſcribing them a courſe of an orderly cariage in thoſe afflictions there foretold. Now God will account of vsus, as of patient ſufferers, if finding impatiency to ariſe in our affections, we ſhall be diſpleaſed with our ſelues for it, ſaying with Dauid, Pſal. 62. Yet my ſoule be ſilent to Iehouah.
2. In cheerefulneſſe, when willingly wee ſhall 2. In cheerfulnes.put our neckes vnderunder this yoake, and willingly kiſſe the rod. If wee goe to the croſſe, as Beares to the ſtake, wee ſuffer not in obedience. For the obedience that God requires and loues, muſt bee cheerefull. Therefore the commandement of ſuffering ſayes, Let him take vp his croſſe, which phraſe argues cheerefulneſſe. He muſt not let it lie onelyonly on his backe, being layd on; which argues patience: but he muſt euen himſelfe ſtoope, and take it vp, which implyeth willingneſſe. This cheerefulneſſe receiueth a ſpeciall encreaſe in thoſe afflictions which wee ſuffer for the truths ſake at the hands of euill men, whereupon the Apoſtles reioyced in their ſcourgings. Yet this cheerefulneſſe is not ſo to be found in any, as that hee ſhall not meet with many ſore fits of dumpiſh heauineſſe, but as before it was faith to encounter with infidelity, it was patience to wreſtle with impatiency, ſo likewiſe heere it is cheerefulneſſe, with the Prophet Dauid, to chide and checke our ſoules for our vncheerefulneſſe, Pſal. 42. 5. Why art thou caſt downe within mee, O my ſoule.
Thus much of the leſſons touching the right manner of ſuffering: now come we to thoſe, which are concerning the right vſe of affliction.
2. The ſecond kinde of leſſons, which affliction teaches the Conuerted, is in making an holy vſe 2. Right profiting. 2.of their afflictions. And this vſe of our afflictions is either in regard of knowledge or practice.
1. For knowledge: By affliction wee learne a 1. Knowledge. 2.two-fold knowledge.
1. Wee come by affliction to hauehave knowledge 1. Of corruption.of our corruption, and a very cleere ſight of our weakeneſſe and infirmitie, becauſe then there is matter for our corruption to worke vponupon. Therefore, howſoeuer before it lay hid, and couched in the heart, and ſo vndiſcerned of vsus, yet beeing prouoked, and ſtirred vp in vsus by affliction, it plainely manifeſts it ſelfe. A glaſſe of water being ſhaken, many motes aſcend, and appeare, which before were not ſeene. A man would hardly belieue that there were ſo much infidelity, impatience, techines, frowardnes, rebellion, faint-heartednes, louelove of the world, and many ſuch like corruptions in him, as he ſhall find and feele in himſelfe in the day of his affliction. We then, who in the day of our proſperitie thought our ſelues, by reaſon of the pride, and deceitfulneſſe of our hearts, goodly and glorious Chriſtians, ſtrong in faith, of great meekeneſſe and patience, able to deny our ſelues, and this world, by that triall which wee hauehave of our ſelues in affliction, are taught the cleane contrary. In this regard afflictions are called Tentations, Iam. 1. becauſe they try vsus what is in vsus, and diſcouer, and detect the cloſe corruption of our hearts. So Moſes witneſſeth to the Iſraelites, that God humbled them by want in the Deſart to proue them, and to knowe what was in them, Deut. 8. 2. Let this then be the firſt leſſon we labour to learne by our afflictions, thereby to take a more through notice of our manifold corruptions, that ſo we may learne to abate that high conceit of our ſtrength, remembring Salomons Prouerbe, If thou faint in the day of aduerſitie, thy ſtrength is but ſmall, Prou. 24. 10.
2. Wee come by affliction alſo to an experimentall 2. Of Grace.knowledge of that meaſure of ſpirituall grace which is begunne in vsus. For this is the time wherein Grace ſhall be euen forced to ſhew it ſelfe in vsus, if there be any: for our corruption exaſperated by the affliction, beginnes to worke preſently. And then if there be grace in vsus, contrary to this corruption, (as alwaies one contrary is prouoked by another) it will be alſo exaſperated by the contrarietie of corruption, to oppoſe and encounter it. There is no time for the Martialiſt to ſhew his valour, but in the time of vvarre. The time of affliction therefore, being the time of the ſpirituall war, and conflict betwixt the fleſh and ſpirit, then queſtionleſſe, howſoeuer before the ſpirit lay aſleep in vsus, yet then he will awaken, and ſtirre vp himſelfe, and declare his mighty power, and puiſſance in vsus. Hence it is that afflictions, by Peter, are called the triall of our faith, 1. Pet. 1. 7. And as they are the triall of our faith: ſo of our patience, hope, obedience, courage, conſtancie, &c. Therefore, Rom. 5. 3. Afflictions are ſaid to bring forth patience: becauſe by them, this grace of Gods Spirit is ſtirred vp in his children, and in their afflictions they hauehave experience of their patience. Afflictions, in themſelues bring forth impatience, and by this impatience of the fleſh, the patience of the ſpirit is excited. Our Sauiour is ſaid, Heb. 5. to hauehave learned obedience by the things which he ſuffered. How was that? Being before diſobedient, did hee then learne to become obedient? Not ſo: but hee learned it experimentally, that is, he had triall of his obedience, which was alwaies in him before, but had not ſo fit an occaſion to ſhew it ſelfe till then. So in the ſame ſenſe may it be ſaid, that Abraham learned louelove by that greeuous affliction of beeing put in feare of loſing Iſaac. For ſo God tells him, Gene. 22. Now I knowe that thou loueſt mee. God knew it before, but the meaning is, that now by manifeſt experience it was made known indeed, that Abraham did in truth louelove God. Therefore it is ſaid that God tempted Abraham, in giuing him that commaundement of ſacrificing his ſonne. By affliction therefore wee come to hauehave knowledge of that grace to be in vsus, which before wee either knew not to be in vsus at all, becauſe there is no occaſion for it to ſhew it ſelfe, vnleſſe in affliction: as how can a man ſhew his ſtrength, vnleſſe ſome burthen bee layd vponupon his backe; or elſe wee knew not to be in our ſelues in that meaſure, and ſinceritie that it was: becauſe there can be no occaſion of ſo ſound a triall of affliction. Reue. 13. 9. Iohn hauing foretold ſome grieuous perſecution, he addeth, Heere is the faith and patience of the Saints. That is to ſay, Here is matter now for the faith of the Saints to work vponupon. Hope is compared to an Anchor, Heb. 6. whoſe vſe is ſpecially in a ſtorme. For though in proſperity we may hauehave experience of our faith, and hope, and louelove to God, yet nothing ſo ſoundly and throughly as in affliction. In proſperity there is place for the Diuels obiection, Doth Iob ſerue God for nought? but in affliction it is taken away, and it appeares plainly that wee louelove God, ſerue and obey him, not as mercenaries for our owne profit, but euen for himſelfe. Againe, though in our proſperitie wee might hauehave ſome experience of the ſinceritie of our graces, yet not of that great meaſure of them which we hauehave in affliction. Many of the Martyrs that before they were in queſtion, quaked and trembled, after GOD brought them into the field were emboldened, and ſtrengthened to ſuffer the moſt exquiſite torments their aduerſaries could deuiſe. While the corne ſtands in the field, wee may giuegive ſome geſſe what it will amount to, but when it is cut downe & threſhed out, the yeeld proues more oftentimes then we could before poſſibly expect. So is it with Chriſts harueſt; till wee bee threſhed with the flayle of aduerſity, we cannot tell what increaſe of corne we ſhall yeeld to our heauenly Maſter. So much for the vſe of affliction reſpecting Knowledge.
2. For Practice; The vſe of affliction in matter 2. Practice. 2.of practice, is either in renuing graces decayed, or elſe, in increaſing theſe decaied graces after we hauehave afreſh renued them.
1. And firſt of all, our afflictions teach vsus to renue, 1. Renuing graces decayed.and take vp afreſh the practice of all Chriſtian duties, which proſperity had cauſed vsus to intermit. For oftentimes, the children of God beeing drunken, and beſotted with eaſe and proſperity, fall into dangerous Lethargies, and ſuch dead ſleepes of carnall careleſnes, that they euen forget God, and themſelues. Now by affliction, God comming & giuing them a priuy nip in their fleſh, awakeneth them, and cauſeth them to return again vntounto themſelues. So that in this reſpect, affliction is to the children of God, as the pricke to the breſt of the Nightingale, whereby ſhe being awakened out of her ſleepe, ſingeth moſt melodiouſly. See how the Apoſtaticall Church of the Iſraelites, pricked with the thornes of affliction, Hoſea 2. 7. playes the Nightingale, ſweetly ſinging the ſong of her returning againe to the Lord, her firſt husband. So the Prodigall ſonne, feeling the prick of famine, Luke 15. hauing been once a member of the Church, a ſonne liuing in the houſe of his Father, and afterwards running away, what is it that ſends him home againe, and makes him renue his conuerſion? The preſent miſery wherewithall hee was pinched. To this purpoſe excellently ſpeakes Elihu, Iob 33. 15, 16. that God in trouble rounds men in the eare, that lye ſecurely ſnorting in their ſinnes, and ſo arouſes them by the noyſe of his voice ſpeaking in affliction. HaueHave we therefore beeing wiſe Virgins, begun to ſlumber with the fooliſh? hauehave we left our firſt louelove, and decayed in the graces of the Spirit? then ſurely if affliction come vntounto vsus, the leſſon we are to learne, is to remember from whom we are fallen, to repent, and doe our firſt works, and to quicken thoſe things that are ready to dye.
Now theſe decaying, and languiſhing graces, Which are 2.which affliction calls vponupon vsus to reuiue, and ſtirre vp afreſh in our ſelues, are either generall, and the maine foundation of all the reſt, or elſe ſpeciall, depending vponupon the former.
1. The generall and fundamentall graces, the renouation 1. Generall. 2.whereof affliction teacheth, are Faith & Repentance.
And firſt, affliction teacheth vsus to renue our 1. Faith. 2.Faith, both in regard of Gods prouidence for this temporall life, as alſo of his mercy for the life to come, in the ſaluation of our ſoules.
1. For the firſt; wheras in proſperitie we hauing 1. In Gods prouidence.all things according to our hearts deſire, as health, ſtrength, credit, countenance, maintenance, wee did too too much reſt, and rely our ſelues vponupon theſe, for the preſeruation of this tranſitory life: now when in affliction God takes from vnderunder vsus theſe proppes, theſe ſtilts, and ſtaues of our confidence, then we are conſtrained by faith to fly vntounto him, and depend on his good prouidence, Deut. 8. 2. Therefore he humbled thee, and made thee hungry, that thou mighteſt learne, that man liueth not by bread, but by eueryevery word that proceeds out of the mouth of God. This was the leſſon God would teach the Iſraelites by that hunger and want they endured in the Deſart, namely, to call backe their confidence from the outward meanes of life, as bread, and to giuegive it wholly to Gods prouidence. This leſſon alſo Paul confeſſeth that hee was taught by his affliction, 2. Cor. 1. 9. We receiued the ſentence of death in our ſelues, that wee ſhould not truſt in our ſelues, but in GOD who raiſeth vsus from the dead. We are all like proud beggers, who ſo long as we may hauehave reliefe at home, will not goe ſeeke abroad: as long as wee hauehave the outward meanes to ſtay our ſelues on, we will not ſeeke to God. But in affliction God makes vsus giuegive ouer our hold, in the meanes which he takes from vsus; and ſo wholly to caſt our ſelues by faith on him. When riches hauehave taken vntounto thē the wings of the Eagle, and are gone frō vsus; when our credit ſhall be cracked, and our honour layd in the duſt; when the precious oyntment of our good name ſhall putrifie; when our deareſt and neereſt friends ſhall deceiue vsus as a brooke; in a vvord, when all outward helps and hopes ſhall fayle vsus, and we ſhall be left deſtitute, and deſolate, ſtarke naked, and beſtript of all, will not this make vsus, denying all other things, by faith to catch hold on God, houering and couering our ſelues vnderunder his wing? Yes ſurely: Then ſhall we be forced to ſay, It is better to truſt in God, then to hauehave confidence in man, yea, it is better to truſt in God, then to hauehave confidence in Princes, Pſal. 118. 8, 9. And with Iehoſhaphat, 2. Chro. 20. O Lord, we know not what to doe, but our eyes are toward thee.
2. Neither doth affliction cauſe vsus to renue our 2. In Gods promiſe.faith onelyonly, in depending vponupon Gods prouidence for theſe outward things, but alſo in depending on his mercifull promiſes, for the ſaluation of our ſoules. For vnleſſe this latter act of our faith be renued, it is impoſſible wee ſhould renue the former. In Chriſt onelyonly come wee to hauehave right to temporall mercies; and therefore none can hauehave faith in God for his preſeruation in this world, that hath not faith in Chriſt for the remiſſion of his ſinnes. Afflictions therefore teaching vsus to renue the former, doe neceſſarily alſo cauſe vsus to renue the latter. And as in this regard affliction ſtirres vsus vp to renue our faith, in beleeuing in Chriſt, ſo alſo in another reſpect. When afflictions are come vponupon vsus, Sathan vſeth to deſcant vponupon them, and caſt them in our teeth, as arguments of Gods anger. Herevpon wee are neceſſarily conſtrained to looke to our aſſurance, to ſearch our euidences, to conſider wel on what ground wee ſtand, and to try our faith to the vttermoſt. Thus Iob renued his faith in his affliction notably, by examining the ſoundnes of his former faith, and by continuing in it after hee had found it ſound; not caſting away his confidence, but cleauing more forcibly to GOD then before, Lord, though thou kill me, yet will I truſt in thee, Iob 13.
2. The ſecond maine and generall grace which 2. Repentance. 2.affliction teacheth vsus to renue, is Repentance. Now afflictions cauſe vsus to renue our repentance, either in thoſe acts which concerne our ſinnes paſt, or thoſe which reſpect ſinnes to come.
1. The acts of Repentance reſpecting ſinne paſt, 1. is 4.taught by affliction, are 4.
1. The firſt is to examine, and ſearch our harts, 1. Sight of ſin vponupon examination.and ſo to come to a knowledge of them. For affliction preacheth Gods wrath, & Gods wrath neceſſarily preſuppoſeth ſome ſin. The darknes of affliction is a light whereby we find out ſin. When we ſee things goe not well without, wee are enforced to conclude that there is ſome diſorder within, and to ſay with the Church, Lam. 3. Wherefore is the liuing man ſorrowfull? Man ſuffereth for his ſin.
And hereupon we proceed further, and ſay with the Church in the ſame place, Let vsus ſearch and try our waies; let vsus find out thoſe ſinnes for which we are now rebuked. This is that which Elihu plainly teacheth, Iob. 36. 8, 9. And if they be bound in fetters, and tyed with the cords of affliction, then will hee ſhew them their worke, and their ſinnes, becauſe they hauehave beene proud. Before theſe cords and fetters came, men would take no notice of their ſinnes, but ſlubbered them ouer as matters of nothing, ſoothing, and bleſſing themſelues in them: but when God comes with this ſcourge, he makes them enter into their hearts, and ranſack their conſciences, & there to find out their cloſe & ſecret corruptions, which before they ſaw not. This did the grieuous mortality of the Iſraelites in the Wilderneſſe effect in Moſes, and others fearing God. Pſal. 90. 8. Thou ſetteſt our iniquities before thee, and our ſecret ſins in the light of thy countenance. God ſets our iniquities before himſelfe, when he ſets them in order before our owne conſciences. Pſal. 50. So was it with Iob, by meanes of his affliction poſſeſſing the ſinnes of his youth; with the widdow of Sarepta, who cryed out to the Prophet when her child was dead, Why art thou come to bring my ſins to remembrance? With Ioſephs brethren, whoſe memories beeing rubbed by affliction in Egypt, they came to ſee the greeuouſnes of that ſin, which for the ſpace of twentie yeeres they had ſuffered to lye vnqueſtioned vponupon their conſciences. And thus was it with Iaacob, who being made odious in the ſight of his neighbours, by the bloody butchery of his ſonnes, therevpon tooke occaſion to ſearch his family, and to find out that ſecret idolatry which for a long time had lyen lurking there. And thus ought it to bee with eueryevery one of vsus in the day of our affliction, to harken to the cōmandement of the Prophet, Zeph. 2. 1. Sift, ſift your ſelues, O Nation, not worthy to be beloued. Enter we into a more ſerious cōſideration of our owne waies, and courſes, that ſo wee hunting, and ferreting out our corruptions out of the cloſe corners of our hearts, we may both ſee thoſe ſinnes which we could not formerly eſpy, and may more cleerely diſcerne thoſe which already hauehave beene diſcouered vntounto vsus.
2. The ſecond Act is truely to humble and deiect 2. Humiliation. 2.our ſelues for theſe ſinnes found out. This Humiliation taught by affliction, is two fold.
1. Inward; which is firſt in the iudgement, 1. Inward. 2. 1. In Iudgement.when we hauehave a very baſe, and meane opinion of our ſelues, yea of that which is moſt glorious and excellent in vsus. In proſperity wee could nouriſh great and high conceits of our ſelues, and admire our owne beauty, and excellencie: but in affliction being taken downe by God, wee are vrged to take downe our ſelues further, and in the ſight of our foule deformed feet, to pluck in our Peacocks feathers. Then with Iob, though before iuſtifying our ſelues wee cry out, Behold, I am vile, and abhor my ſelfe in duſt and aſhes, Iob. 42. Then, with the Prodigall child, though before thinking our ſelues to be too good to be ſonnes, wee iudge our ſelues ſcarce worthy the roome of a ſeruant. Then with Dauid, though before bleſſing our ſelues vvith the pompe and pride of our glorious eſtate, we ſaid we ſhould neuer be moued: yet then by experience, ſeeing our former vanitie, we deſpiſe all the glory, and greatnes of this world, ſaying with Dauid, Pſal. 39. 11. When thou with rebukes dooſt chaſtiſe man for iniquity, thou as a moath makeſt his beauty to conſume: ſurely eueryevery man is vanity.
Secondly, this inward Humiliation is alſo in the afflictions, whē in the ſight of our ſins we hauehave broken, 2. In affliction.bruſed, and bleeding hearts. This humiliation alſo hath affliction alwaies wrought in the hearts of Gods children, Iere. 31. 18. I heard Ephraim lamenting. Lam. 3. 20. My ſoule hath them, namely, the gall and wormewood of affliction in remembrance, and is humbled in mee.
2. Outward; Which is declared in our outward 2. Outward.cariage, both towards God and man. This alſo affliction will wring frō vsus: for it will bring vsus downe vponupon our knees before God, and make vsus confeſſe our owne vnworthineſſe, as in Iob, the Prodigall, & in Ephraim, Iere. 31. 18. confeſſing his owne vntamednes with teares. And Lam. 3. It makes a man to put his mouth in the duſt. It makes vsus alſo to be of an humble and lowly carriage towards men, doing nothing that may ſauour of pride, contempt, or diſdaine, but rather abaſing our ſelues to our inferiours, and Lam. 3. giuing our cheeks to the ſmiters, and patiently & meekly, without deſire of reuenge, enduring many opprobrious indignities. Hereof we hauehave a notable example in Dauid, who though the King, yet beeing throughly humbled by that grieuous affliction of Abſaloms treaſon, moſt quietly and contentedly ſuffered the baſe peſant Shimei to be myre him with the durt of his filthy tongue, reſtraining his ſeruants from reuenge.
3. The third act of Repentance, which affliction 3. In vocation.teacheth vsus to renue, is, after that we hauehave ſeen our ſinnes, and in ſome good meaſure hauehave been humbled for them, to pray earneſtly, as for life & death, for the pardon of them, and for power ouer them. In proſperity we pray heauily & drowſily, as thogh we had no life, but in our affliction this lazineſſe is ſhaken off. The ſenſe of our preſent miſery, ſets an edge vponupon our prayers, puts life and ſpirit into them: yea, it giues wings vntounto them, and cauſeth them to aſcend aloft, wheras before they lay groueling on the ground. Oh! how ſauourly do we pray in affliction? how feelingly, feruently, & forcibly? Eſay 26. 16. Lord, in trouble how they viſited thee? they poured out a prayer when thy chaſtening was vponupon them. So fit and ſeaſonable a time is affliction for prayer: then it flowes from vsus, and we can poure it forth; but alas! how droppingly it comes from vsus in proſperity? Iam. 5. Is any man afflicted, let him, aboue any other, pray. For he moſt of all feeles his wants, and he moſt of all hath the preſence of the Spirit, the onelyonly Schoolemaſter of prayer, to help his infirmities, and to ſtirre vp ſtrong ſighes, and cryes, and groanes vnvtterable, Rom. 8. 26.
4. The laſt and principall act of our Repentance, 4. Reformation.which afflictions call vponupon vsus for, is reformation of thoſe our ſinnes, for the which after we had found them out by examination, we humbled our ſelues, and prayed earneſtly for the pardon of them. Iob 36. 10. Elihu hauing ſet downe the firſt act of repentance for ſinnes paſt, namely, the diſcerning of thē as a fruit of affliction, addeth alſo this laſt of reformation as another, Hee openeth their eares to diſcipline, and commaundeth them to depart from iniquitie. So likewiſe Eſay 27. 9. By this, namely, the afflictions formerly ſpoken of, ſhall the iniquity of Iaacob be purged, and this is all the fruit, the taking away of his ſinne. So then afflictions, when by Gods Spirit they are made powerfull Teachers, they wil not let vsus reſt in ſeeing our ſinnes, in humbling our ſelues for them, in praying againſt them: but they will commaund vsus, as Elihu ſpeakes, to depart from iniquity, to leaue and forſake our ſinnes, & to learn the contrary graces and vertues. This Dauid felt in his owne experience, Pſal. 119. who before he was afflicted, went aſtray, but hauing been nurtured in this Schoole, acknowledges that it was good for him that he had bin afflicted, becauſe thereby he had learned to keep the cōmandements. The blewnes of the wound, ſaith Salomon, ſerues to purge out euil. Pr. 20. 30. when we hauehave felt the ſmart of ſinne, by our affliction, then like burnt children will we dread the fire. In this reſpect affliction is compared in Scripture to a Furnace, into which gold being caſt, loſes his droſſe, and comes forth pure, and purged, 1. Pet. 1. 9. In proſperity we contract, and gather together much ſoyle and droſſe, which the Lord is fayne to driue out of vsus by the heate of this ſcorching fire, that ſo we might be pure, and refined metall for himſelfe, being made partakers of his holineſſe, Heb. 12. 10. Therefore Lam. 3. are afflictions compared to a yoake, It is good for a man to beare the yoake in his youth, becauſe it tameth, and mortifies our wilde, and vnruly corrupt natures, and makes vsus in all things plyable to the will of God. This Purgatory therefore we willingly acknowledge, the Purgatory of afflictions, whereby God ſcowres, and cleanſes vsus from the draffe▪ of many noyſome and vnſauory corruptions; and as it were by a ſtrong Purge, empties, and euacuates thoſe ſuperfluities of malice, enuie, pride, ſecurity, wherewith we were before ſurcharged. Let vsus all therefore examine our ſelues in this one point, whether our afflictions hauehave brought the quiet fruit of righteouſneſſe vntounto our ſoules: whether the Niter and Fullers ſope thereof hath waſhed out our Leopards ſpots; whether the rawneſſe of our corrupt, and fulſome humours, hauehave beene taken away after that we were ſodden, and ſoaked in afflictions: For this is the maine vſe of our afflictions. And that which our Sauiour ſaid to the man healed, Ioh. 5. do all our afflictions ſay to vsus, both at their comming; as alſo, and that more eſpecially at their departure, and farewell: Go your wayes, and ſinne no more, leſt worſe things come vntounto you. The want of this fruite is lamentable in many, who, howſoeeuer in the extremity of their affliction, purpoſe, and promiſe; yea, and ſolemnely vow this reformation, yet no ſooner is the hand of God off them, but with the dog comming out of the water, they ſhake their eares; and do againe with the Sow returne to the wallowing in the mire.
And theſe be the acts of our Repentance in regard of Sinnes paſt.
2. There is another Act reſpecting ſinnes to 2. Wiſe preuention of ſinnes to come.come, which affliction alſo ſtirreth vp in vsus; namely, care to preuent them: For afflictions, as they ſerue to reforme ſinnes paſt, ſo likewiſe to preuent ſinnes to come. Therefore are they compared to an hedge, Hoſ. 2. 6. ſtopping vsus in our way that wee can go no further. And this Paul ſheweth in his owne example, 2. Cor. 12. 7. This was the end why God ſent him the Thorne in the fleſh, to preuent pride in him, leſt he ſhould be exalted aboue meaſure in the multitude of reuelations. And hence it is that ſo many times in the children of God, before honour hath gone humility; before ſome great bleſſing, ſome grieuous croſſe; that by this meanes thoſe ſinnes, which through our corruption, proſperity would hauehave brought with it, might bee preuented. If Dauid had beene preſently taken from the Sheep-fold to the Throne, hee might haply hauehave growne inſolent, too forgetfull of God, and his duety in gouernement: Therefore a long time before, did the Lord exerciſe him with many ſore afflictions, that ſo thoſe miſchiefes might be eſcaped. To the ſame purpoſe was Ioſeph abaſed in the dungeon, before hee was aduanced to that place of authority. So were the Iſraelites forty yeares wandring in the Deſart; and after that many yeares taken vp with tedious warres, before they obtained the peaceable poſſeſſion of the Land of Canaan: and Moſes forty yeares an exile, and a keeper of ſheep, before he was the Conductor of the Iſraelites to the promiſed Land.
So much for the renewing of theſe two maine and Generall graces of Faith and Repentance.
2. Beſides the ſtirring vp of theſe, affliction 2. Speciall 4.further awakens in vsus many ſpeciall, and particular graces; and among them ſpecially foure.
1. Our Thankefulneſſe for his mercies, which 1. Thankfulnes.we forgat in our proſperity, though daily before our eyes. But by affliction, in the want of them, perceiuing the worth of them, we are ſtirred vp to a more regardfull eſtimation of them; and ſo are wee taught to bee truely thankefull for them when againe we do re-obtaine them. After long ſickneſſe, in the want of health, feeling the ſweetneſſe of health, how ſhal we then relliſh our health, and how thankefully ſhall wee receiue it at Gods hand? So after long impriſonment, how highly then ſhall we appriſe our liberty, more carefully vſing it for Gods glory then euer before.
2. Compaſſion towards thoſe that are in the 2. Compaſſion.ſame, or like affliction: Wee are very cruell, and hard-hearted, by nature, to our brethren in diſtreſſe and miſery: That therefore our hearts may be enlarged towards them, God ſendeth afflictions to vsus, that we may hauehave experience of the ſame miſery our ſelues. This vſe Chriſt himſelfe made of his afflictions, Heb. 4. 15. We hauehave not an high Prieſt which cannot be touched with the feeling of our infirmities, but was in all points tempted like as wee are. This Paul makes plaine, 2. Cor. 1. 2, 3, 4, 5, 6.
3. Preparation for death, whereof eueryevery affliction 3. Preparation for death.is a meſſenger or harbinger; and therefore when afflictions come, we hauehave warning giuen vsus of deaths approach, and ſo are iuſtly occaſioned to renew our preparation for the entertainement of him. This vſe the Apoſtle Paul made of his affliction, 1. Cor. 15. when by them he learned to die daily. For beſides that they put vsus in minde of our mortaltty, they themſelues, being little kindes of death, make death ſeeme leſſe grieuous vntounto vsus. If a man would be able to beare a great burthen, hee ſhall be the more able to do it by inuring himſelfe to beare a leſſe: as Bilney prepared himſelfe to the fire of his martyrdome, by the fire of his Candle.
4. A longing, and hungring after the life to 4. Deſire of life to come.come. When we hauehave the world at wil, we begin to be beſotted with the louelove thereof, and to ſay as once Peter in the Mount, It is good being here, let me build my Tabernacle heere: God is therefore faine to weane vsus from the world, euen as mothers do their children, by laying on ſome ſowre thing which may cauſe vsus to diſtaſte it, and ſo being out of louelove with it, to cry, Come, Lord Ieſus. This vſe Moſes, and the reſt of the Iſraelites made of thoſe contagious ſickneſſes which raigned amongſt them in the Deſert, Pſal. 90. 12. Teach vsus to number our daies, and to apply our hearts to wiſedome. All is little enough to make vsus thinke of our home. Neuer would the Iſraelites hauehave beene brought to hauehave ſtirred one foote out of Egypt, had they not beene tyred with that ſore bricke bondage, and Pharaohs tyrannie; they that in the Deſart wiſhed for the fleſh-pots, and onyons of Egypt, notwithſtanding their ſore bondage, ſurely but for that bondage, would neuer hauehave left thoſe fleſhpots.
So much of the firſt maine vſe of our afflictions in regard of practice, the renewing of graces decayed.
2. The ſecond followes; namely, an encreaſing 2. Encreaſing Grace renewed.in thoſe graces renewed. This vſe of afflictions our Sauiour notes; Ioh. 15. 2. EueryEvery branch that brings forth fruite, my Father purges, with the pruning knife of afflictions, That it may bring forth more fruite. Looke then how Vines pruned, and Trees lopped grow the faſter; ſo the Chriſtian afflicted, thriues, and proſpers the better in Chriſtianity: So 2. Cor. 4. 16. the decayes of the outward man by afflictions, are the renewings of the inward. The happy Antiperiſtaſis of the outward cold of afflictions doth increaſe the inward heate, and feruour of the grace of God in vsus. And theſe be the leſſons which God teacheth by correcting of vsus. So that now wee may fully ſee the meaning of theſe words, And teacheſt in thy Law.
Hitherto of the firſt part of this Text, concerning thoſe things which are required by the Prophet, in him whom he bleſſeth; namely, that hee bee as corrected of God, ſo alſo taught of God.
Come we now to the ſecond part, concerning that bleſſedneſſe which in theſe reſpects belongeth to the childe of God. Bleſſed is the man.
The doctrine of the Pſalmiſt in this place is a paradoxe to fleſh and bloud, which iudgeth no men more vnhappy then thoſe that are laden with miſeries, ſpecially ſuch as here the Prophet ſpeakes of, which come by meanes of cruell enemies. What bleſſedneſſe would one thinke there were in being trod vnderunder foote, and trampled vponupon like durt by others, our bitter aduerſaries? Well, though the blinde buzzards of this world cannot ſee this; yet the faithfull can, by the quicke and piercing eye of their faith, behold the light of the Sunne, through the thickeſt and darkeſt cloudes. Let vsus therfore conſider a little of this bleſſedneſſe of thoſe whom God ſchooles by correction, and ſee wherein it conſiſteth.
This bleſſedneſſe therefore is twofold: Priuatiue and Poſitiue.
1. The firſt kinde of bleſſedneſſe I call Priuatiue, becauſe it conſiſteth in taking away of that curſe which naturally cleaues to all afflictions: For as death, ſo alſo all other afflictions hauehave their ſting, which yet is taken away by the death of Chriſt: So that now to them that are in Chriſt, all afflictions are but droanes, they are vnſtinged by Chriſt; they may buzze, but hurt they cannot, Chriſt hath fully ſatisfied Gods iuſtice, and therefore no further puniſhment can bee demanded of vsus. Therefore our afflictions are now no longer puniſhment, their nature is altered, but onelyonly fatherly corrections, and trials of our faith. And herein conſiſts the firſt part of our bleſſedneſſe in affliction, that we are freed from the curſe and anger of God, which is neceſſarily annexed to all the afflictions of the vngodly. Whereupon we may now inſult ouer affliction, and ſing triumphantly; Oh affliction, where is thy ſting? And being out of the danger of hurt by it, we may ſecurely laugh at it, as the wilde Aſſe, at the Horſe and the Rider, Iob. 5.
2. There is alſo a Poſitiue bleſſedneſſe in the afflictions of the godly. There is not onelyonly the abſence of euill from affliction, but good alſo is preſent, in regard whereof the afflicted worthily are called, and counted bleſſed.
This preſence of good in our affliction is ſpecially in theſe reſpects.
1. The good from whence they hauehave their Originall; namely, the louelove of God diſpoſing theſe afflictions to vsus: Heb. 12. Whom hee loueth, hee chaſteneth. This louelove of God manifeſts it ſelfe ſpecially in theſe two points: The Meaſure, and the Manner of their afflictions.
1. For the Meaſure: In this regard hauehave the godly an happy turne in their afflictions, that wheras the vngodly drinke vp the whole cup of his wrath, dregges and all, the godly do but ſip of it: whereas they are ſcourged with Scorpions, theſe onelyonly are corrected with the rods of men. In this ſenſe, Hab. 3. 2. God is ſaid to remember mercy in anger: becauſe in puniſhing his children, hee reſpects their weakeneſſe, not ſuffering them to bee tempted aboue their ſtrength, 1. Cor. 10. 13. It is the Lords mercies that wee are not conſumed, Lam. 3. 22. Mercy is a curbe to Gods Iuſtice in afflicting his children, and cauſes him to moderate, and mitigate the puniſhment; and as Ieremy ſpeakes, Ier. 10. to correct them in iudgement; that is, in an holy wiſedome proportioning their affliction according to their ſtrength, and not in his anger, left he bring them to nothing. This is that which the Prophet Eſay teacheth, chap. 27. 7, 8. ſhewing the difference betwixt the afflictions of Gods own people, and ſtrangers: Hath hee ſmitten him as he ſmote thoſe that ſmote him? or is hee ſlaine according to the ſlaughter of them that are ſlaine by him? In meaſure wilt thou contend with him? This mercifull meaſuring out the portion of our cup, is grounded vponupon Gods owne promiſe, Pſal. 89. 30, 31. If his children breake my Law, &c. then will I viſite their tranſgreſsions with the rod, and their iniquity with ſtrokes: But my louing kindneſſe will I not take from him, neither will I falſifie my truth. Here then is another point of our happineſſe in our affliction, that God laies not loade vponupon vsus, as on the wicked, but ſweetely tempering mercy and iuſtice together, giues vsus occaſion to ſay with Dauid; The Lord hath chaſtened me ſore, but hath not deliuered me to death, Pſal. 118. 18.
2. For the Manner. God ſhewes his louelove to vsus in our afflictions, in the manner of inflicting them vponupon vsus, in that hee doth it as fathers correct their children, vnwillingly; Lam. 3. 33. For hee doth not afflict willingly, nor grieue the children of men. Hee doth not take any delight in our paine and miſery, but being neceſſarily thereunto enforced, out of a fatherly reſpect which hee hath of vsus, to doe vsus good, and to keepe vsus from miſchiefe, 1. Cor. 11. VVhen wee are iudged, wee are chaſtened of the Lord, that we ſhould not be condemned with the world. Gods bowels doe euen earne ouer our ſoules, when hee comes to correct; Hoſ. 11. 8. How ſhall I giuegive thee vp, Ephraim? How ſhall I deliuer thee, Iſrael? &c. Mine heart is turned within mee, my bowels are rowled together: See how liuely God ſets forth in himſelfe the affections of a father, that can finde in his heart to beate his childe hauing done a fault.
2. Reſpect of our bleſſednes, in regard of the Good thereof, is in regard of the good annexed vntounto them, & neceſſarily concomitant with them. This Good is three-fold.
1. Our conformity with Chriſt our elder brother, who firſt ſuffered, and then entred into glory, who firſt wore a crowne of thornes, & then of glory; who firſt felt the weight of his burdenſome croſſe, and then that eternall weight of happineſſe, Rom. 8. 29. Thoſe whom he knew before, he predeſtinate to be made like to the image of his Sonne: that is, in being conſecrated through afflictions, as he was, Heb. 2. 10. Hitherto belongs that of Paul, Phil. 3. 10. That I may know the fellowſhip of his ſufferings, being made conformable vntounto his death. This is one point of our bleſſednes, for the liker Chriſt, the happier ſurely we be.
2. Our communion with Chriſt, who is a fellow-ſufferer with vsus in all our afflictions, vnleſſe ſuch wherein we ſuffer as euill doers, 1. Pet. 4. 13. Therfore, Act. 9. Chriſt ſpeakes to Paul perſecuting the Church, as perſecuting himſelfe, Saul, Saul, why perſecuteſt thou mee? Now is not this a happy turne to hauehave ſuch a companion in our ſufferings, to hauehave Chriſt, as it were, bearing our croſſe, as Simon of Cyrene bare his?
3. The powerfull preſence of Gods Spirit, cheering and comforting vsus in our affliction. Bleſſednes is nothing elſe but enioying ſweet cōmunion with God. Now ſith this communion is moſt of all enioyed in affliction, worthily are the afflicted counted bleſſed, Pſal. 112. VntoUnto the righteous ariſeth light in darknes. That is, the lightning, and quickning preſence of God in affliction. And this was the Churches comfort, Mic. 7. 8. When I ſit in darknes, the Lord ſhall bee a light vntounto mee. 2. Cor. 12. My power is made perfect in weaknes. When we are weakeſt, in regard of our affliction, and temptations, then doth the power of Gods preſence moſt ſhew it ſelfe. And hence it is, that Rom. 5. 3. Afflictions bring forth patience, becauſe the louelove of GOD is then moſt abundantly ſhed abroad in our hearts by the Spirit, as the words following ſhew. This is that which makes vsus to reioyce in affliction, the ſweetnes of Gods louelove, allaying the ſowrenes of affliction, Pſal. 91. 15. I will be with him in trouble. Oh then how happy things are afflictions, which bring with them ſo precious a pearle, as the ſweet company of God himſelfe, and the comforts of his Spirit reioycing our ſoules in the multitude of the thoughts of our hearts, as Dauid ſhewes in the 17, 18, 19. verſes of this Pſalme, in his own experience! Therfore, as the Pſalmiſt ſpeaketh, Pſa. 107. of them that goe downe into the naturall Sea, that they ſee the wonderful works of the Lord, that much more may be ſaid of thoſe that goe into this Sea of affliction: oh they ſee & feele many wonderful, and glorious works of the Lord, many heauenly and vnſpeakeable comforts, & ioyes in the holy Ghoſt, that they neuer knew before in the day of their proſperity. For God by his promiſe hath tyed his preſence to vsus at that time, Eſay 43. 2. When thou paſſeſt thorow the vvaters, I will be with thee, &c. But eſpecially this priuiledge belongeth to ſuch afflictions which we ſuffer for righteouſnes ſake; as the example of the Apoſtles, ſinging in priſon, and the Martyrs, skipping for ioy in the midſt of the fiery flames doe manifeſtly declare.
3. Good, in reſpect whereof afflictions make vsus happy, is the good confirmed vntounto vsus by them. This good is either preſent or future.
1. The preſent good is our Adoption, whereof they are aſſured pledges, and badges vntounto vsus. Heb. 12. If you ſuffer affliction, God offers himſelfe vntounto you as vntounto ſonnes. When two children fight together in the ſtreet, and one comes and takes the one and whips him, and leaues the other; who will not ſay that the child taken and corrected, is that mans ſonne or pupill, and the other left, is none of his, but a ſtrangers? Againe, afflictions are the high beaten way to heauen, Acts 14. 22. in which onelyonly the ſonnes of God walke. Neither doe afflictions onelyonly aſſure vsus, that we are the ſonnes of God, but ſonnes growne to ſome ſtrength and ripeneſſe; for young babes and infants are not able to beare affliction. This priuiledge alſo more ſpecially belongs to ſuch affliction as wee ſuffer for the truths ſake, and is a ſpeciall point of their bleſſedneſſe. 1. Pet. 4. 11. If yee bee railed on for the Name of Chriſt, bleſsed are ye, for the Spirit of glory, and of God resteth on you, which on their part is euill ſpoken of, but on your part is glorified. Phil. 1. 28. And in nothing feare your aduerſaries, which to them is a token of perdition, but vntounto you of ſaluation, and that of God: for vntounto you it is giuen not onelyonly to beleeue in him, but alſo to ſuffer.
Marke how ſufferings are made ſpeciall gifts of God, and aboue the gifts of beleeuing. He that beleeueth, ſetteth to his hand and ſeale that God is true, Ioh. 3. 33. but when we ſuffer, wee come with a ſecond, and that a farre ſtronger ſeale. Therefore ſuch are called Martyrs, that is, witneſſes, by way of excellency.
2. Good which afflictions confirme vntounto vsus, is future. And that two-fold.
1. In this life, an enlargement of comforts both inward and outward, euen anſwerable to the meaſure of afflictions. And in this regard are the afflicted pronounced bleſſed, Mat. 5. Bleſsed are they that mourne, for they ſhall be comforted. They that ſowe in teares, ſhall reape in ioy. Affliction is the very ſeed of comfort. And therefore as ſeed caſt into the ground, promiſeth an harueſt; ſo do our afflictions promiſe comfort, both bodily and ſpirituall. Yea, the longer and ſtronger our afflictions be, the longer and ſtronger comforts are thereby promiſed. For herein alſo is the Prouerbe true, He that ſowes liberally, ſhall reape liberally. Hence Moſes prayes, Pſalm. 90. 15. Comfort vsus, O Lord, according to the dayes wherein thou haſt afflicted vsus, and according to the yeeres wherein we hauehave ſeene euill. But afflictions doe not onelyonly promiſe comforts, euen, and anſwerable to themſelues, but farre exceeding, as the encreaſe of good ſeede is oftentimes an hundred-fold. Thus was it with Iob, Iob 42. He had twice ſo much giuen him, as he loſt; and his laſt daies were better then his firſt. And the aduantage of an hundred-fold, is promiſed by our Sauiour euen in this life, Math. 19. 29. For as the ſufferings of Christ abound in vsus, ſo our conſolation alſo abounds by Chriſt, 2. Cor. 1. 5.
2. In the life to come. The afflictions of this life, confirme vntounto vsus the hope of eternall life; For if we ſuffer with him, we ſhall alſo raigne with him, 2. Tim. 2. 12. The afflictions and troubles of this life, are happy aſſurances of the reſt of a better: See 2. Theſſal. 1. 4. 5. 6. 7. And not onelyonly ſo, but the Apoſtle goes yet further, 2. Cor. 4. 17. For our light affliction, which is but for a moment, worketh for vsus a far more exceeding, and eternall weight of glory. What makes a man more bleſſed, then to hauehave that maſſy, and weighty crowne of glory vponupon his head? Bleſſed is the man that is afflicted; for bleſſed is the man that ſhall be crowned. This is alſo more ſpecially the priuiledge of ſuch afflictions which we ſuffer for the truths ſake: Math. 5. 11. Bleſſed are yee when men ſhall perſecute you for my ſake, Reioyce and bee exceeding glad, for great is your reward in heauen. Thus were the Martyrs bleſſed in their afflictions, bleſſed in their Martyrdome, God honouring them like Elias, ſending for them, as M. Bradford ſpeakes, to heauen in a fiery chariot. Thus we ſee how in eueryevery reſpect the afflicted are to bee accounted bleſſed.
Why then ſhould wee feare afflictions before they come, or faint vnderunder them after they Vſe. become, or be impatient till they be gone? If they were curſes to vsus, or wee curſed in them, then no wonder at our feare and fainting. But ſith wee may be bleſſed in them, why ſhould we ſo ſtart at them? Who would not willingly goe where a bleſſing goes? And goe to that Schoole, where hee ſhall learne that which will make him bleſſed? Goe wee then cheerefully to the Schoole of afflictions, and not like loytring trewants, & when in that Schoole, ply wee our buſines with that diligence, that when we are come thence, we may be able in our owne experience, and out of our owne learning, to ſay with Dauid here, Bleſsed is the man whom thou afflictest, O Lord, and teachest in thy Law.
FINIS.
End of the text · Daniel Dyke, Two Treatises (1618)