A Posing Question Put by the Wise Man, Treatise · Chapter 7
CHAP. VII.
2 THere are ſome think, Afflictions are ill for them in this life; and conclude, it is ill with them, becauſe they are their Portion in this life.
I am now to ſhew you, that many are wofully miſtaken in that. I ſhall name to you five things, that men look upon as evil for them in this life. About which they may be deceived; and they may be for good to them.
1. God's hiding his Face from them.
2. God's ſuſpending, and deferring his Anſwers to their prayers.
3. God's denying their particular ſuits.
4. God's depriving them of many dear comforts.
5. God's exerciſing them, with many ſad, and great Afflictions.
We ſhall a little conſider of theſe things; and whether men may not be miſtaken about them, and take them to be evil for them, when they are not ſo.
1. Many think this evil for them, To have God hide his Face from them. And indeed, we find the Godly in Scripture, complain of it, as one of the ſadeſt things. Yet let me tell you, ſuch deſertions, and the withdrawings of the light of Gods Countenance, for a time, may be for Good. That as Chriſt ſaid to his Diſciples, It is good for you that I go away. So it is ſometimes good for the People of God, that He turns his Face away. Although it is not a pleaſing good, yet it may be a profitable good.
1. By way of Correction. The Father's frowns are ſometimes neceſſary, though the Children will not ſay ſo. The ſleighting of Divine Favours, cauſeth God to withdraw His Favour, by way of Correction.
2. By way of Inſtruction. So His hiding His Face from his People, teacheth them theſe things.
1. Where their ſtrength lyeth; That in His Light, they ſee Light: That He is the Fountain of Comfort, and that the happineſs of lower Spirits, lieth in Him, who is the Chief of Spirits. How know you, that the Branch of the Tree hath nouriſhment from the Root? Pluck it away from the Tree, and it ſuddenly withereth. Let but the Nurſe, leave the child to it ſelf, and it quickly falleth.
2. It teacheth men to prize God more, and to long the more after Him. As in the Nothern parts, where the Sun is long abſent, people will get upon the tops of the Mountains, to eſpie and diſcover its ariſing; and happy is he, that can firſt ſee it. For this end, God ſometimes hides His Face, that his People may with more longing, look after the breakings forth of the Light of His Countenance.
3. By way of Prevention. So God hideth His Face.
1. To prevent pride, and to keep His People humble.
2. To keep them from truſting in habits of Grace.
4. By way of Probation. So by this, God tryeth his concerning two things.
1. Whether they can love a hiding God?
2. Whether they can walk dutifully, when God walketh ſtrangely? Iſa. 8. 17. I will waite upon Him, that hideth his face from the Houſe of Jacob. He reſolved to walk dutifully, though God walked ſtrangely.
Thus you ſee, that Gods hiding his Face from His people, may be for Good.
2. A ſecond thing, that many look upon as Evil for them, is, God's ſuſpending, and deferring Anſwers to their Prayers. Of this, the Godly have complained in Scripture, That they did Cry, and God did not Hear. And yet let me tell you, this may be for Good.
1. To make His people to be more earneſt Suitors at the Throne of Grace. As we read of the Blind man in the Goſpel, when he cryed to Chriſt to have mercy on him; and being rebuked, he cryed the more earneſtly.
2. To make the Mercy, the more welcome when it cometh. Merchants look for the greateſt return, by that Ship that is longeſt abroad. God keeps a mercy the longer in his Hands, to enrich it the more; and to ſend it forth, as a Bride adorned for her Husband. One cluſter of grapes, when ripe, is better then many when they are green and ſowre. Abraham waited long for a Son; but it was, that his Son might be the greater Bleſſing to him.
3. This is that, ſome look upon as evil for them in this life; Gods denying them their particular ſuits. God is pleaſed ſometimes, not only to delay His Anſwers to our Requeſts; but alſo to deny them: and yet this may be for good. God alwayes heareth his people, and anſwers them for their profit, though He doth not alwayes anſwer them according to their wills. As the Phyſitian hears the Patient's requeſt, Non ad voluntatem, ſed ad ſanitatem; He reſpects not ſo much the Patient's will, as his health. The Patient calleth for drink, but the Phyſitian gives him a Sirup, or a Julip, which is better. We many times, like the Sons of Zebedee, ask we know not what: Inſtead of bread, we ſometimes ask ſtones. God hears to our profit, and Anſwers, though not alwayes according to our wills. Upon this account, Abrahams requeſt, on the behalf of Iſhmael; and Moſes requeſt, to enter into the Land of Canaan, were denyed. Yet they were heard in another thing, and their requeſts granted in another way.
4. This is another thing, that men look upon as evil for them; Gods depriving them of many dear comforts: as when He takes away a Wife out of our boſoms, or breaks an Olive branch off from about our tables, &c. This is lookt upon by us, as evil, and yet it may be for good.
1. It may be to make us to live more to Him, and to lean more on Him; and to ſeek for that in Him, which we ſought in the creature. God ſometimes pulleth away our worldly ſtayes and props, to make us depend more on Him, in whom our ſtrength and comfort lieth.
2. He ſometimes takes away our comforts, to return them better, as he did Jobs. Gods pulling down, is ſometimes for this end, to build up better. To make that of Marble, that before was but of Brick. He ſometimes takes a comfort out of our hands, to deliver it again to us, with Intereſt and Advantage.
5. Some look upon this as Evil; Gods exerciſing them with many ſad and ſore Afflictions. And ſome of the Grounds that they go upon, are theſe:
1. That Afflictions are Arguments of Divine Wrath.
2. That they are Uſeleſs.
3. That they are Bitter, and Burthenſom to Nature.
4. That they are the Fruits of Sin.
We ſhall Examine theſe Grounds, on which many go, in making ſuch a Judgment of an Afflicted Condition.
1. Say ſome, Afflictions are Arguments of Divine Wrath, and Divine Hatred; and therefore not good for man in this Life: ſince ſuch, as upon whom Afflictions fall, are as it were marked out by God, as the Objects of His hatred.
Now let us a little examine this, and ſearch whether it be ſo; and upon ſerious and ſtrict Examination, we ſhall find, It is an Error, being contrary to Scripture-Truth, Eccleſ. 9. 1. They who ſay ſo, condemn the generation of the Juſt; we finding, that moſt precious Saints, whom God tendred as the Apple of his Eye, have ſeen and felt, great Afflictions. Noah, who found Grace in the Eyes of the Lord, yet ſaw a World drowned. Job, of whom God gives a moſt high Character, for his Piety and Uprightneſs, was stript of all to a Shoolatchet. David, a man after Gods own Heart, was bred up in the School of Affliction. Yea, Jeſus Chriſt himſelf, who was the Beloved Son, yet was, Vir Dolorum, A man of Sorrows. You ſhall find, that to ſome, the Scripture makes Afflictions to be Arguments of Divine Love, Prov. 3. 12. Whom the Lord loveth, he Correcteth, as a Father doth his Son, in whom he delighteth. And Jeſus Chriſt ſpeaketh of them, as Arguments of Love, Rev. 3. 19. As many as I love, I Rebuke and Chasten. It is true, God delights not in Afflicting; but he loves His Children; and that Love moves Him as a Father, to Correct and Afflict them for their Good. He were a cruel Father, that would ſuffer his Child to die for want of a little Phyſick. So that it is a groſſe Miſtake, to think that Afflictions are always the Wounds of an Enemy. But of this, more ſhall be ſpoken afterwards.
2. Some have this Conceit; That an Afflicted condition is an Uſeleſs condition; and therefore not good for a man in this Life. They look upon Afflictions as things that a man may be very well without.
We ſhall a little examine, whether this be true, or no. Many indeed ſay, concerning Afflictions, as thoſe did concerning Nazareth, Can any Good come out of Nazareth? So, Can any good come out of Afflictions? We muſt know, That Afflictions are as neceſſary for us, as our Daily Bread. It is ſtrange, yet it is true, Theſe Thorns will bear Grapes, and theſe Thistles will bear Figgs: And there is a Day, when the Saints of God ſhall ſay, They could not have been without ſuch and ſuch Afflictions; and that It was good for them that they were Afflicted. Some Trees there are, whoſe Root is Bitter, yet their Fruit, Sweet. A natural Eye ſeeth no Good in them, and taſtes no Sweetneſs: And indeed, the Spiritual man, doth not always, at preſent, diſcern what Advantage cometh by them. We muſt know, thoſe Creatures that we look upon as Venemous, and Noxious, are yet uſeful for ſome Ends, and ſome Reſpects: Thus, even Toads, &c. The skilful Apothecary knoweth how to make Vipers and Scorpions, Medicinal. Enquire of the Saints of God, and they will tell you, from their own Experience, What good Afflictions have done them; and that they were Chastned for their Profit, Heb. 12. 10. Afflictions ſeem to be but dry Rods; yet, like Aaron's Rod, they have found them bringing forth both Bloſſomes, and Fruit.
3. Some ſay, Afflictions are bitter, and burthenſom to Nature; and therefore conclude, they are not good for a man in this Life.
We ſhall a little examine this, to ſee whether there be Truth in it. The Premiſes are granted, That they are Bitter and Grievous to Fleſh and Blood; and the Apoſtle grants it, Heb. 12. 11. But the Conſequence is denied, That what is Bitter and Grievous to Fleſh and Blood, is therefore Evil for a man in this Life. And therefore we are to diſtinguiſh, between what is Toothſom, and what is Wholſom: Between things, that are Pleaſingly, and Profitably good. Things may be Profitably good for us, that are not Pleaſingly good. Thoſe things are ſometimes moſt Wholſom, that are leaſt Toothſom. There be ſweet and honied Poyſons that Deſtroy. And there be bitter, and diſtaſtful Medicines that do Cure. We know Wormwood is a Bitter hearb, and yet Wholeſom, and Uſeful for Man. Some things may be ſweet in the Mouth, that yet are bitter in the Stomack. Heb. 12. 11. The Apoſtle ſaith of Afflictions, though they are Grievous, yet they bring forth the quiet fruit of Righteouſneſs. Here is the Difference between the Evils of Sin, and of Affliction.
The Evils of Sin, they are Sweet in the Mouth, but bitter afterwards; but the Evils of Affliction are bitter in the Mouth, but ſweet in the Cloſe. Afflictions indeed are bitter, but oftentimes, the bitterneſſe ariſeth from our own Spirits. When our Taſte is Vitiated, ſome things ſeem to be Bitter to us, that otherwiſe would not be ſo. It's our Spirits, that many times Imbitter our Condition, and make our Chain much Heavier, than other waies it would be. There are many Afflict themſelves, when they are under an Affliction. As it is with a Bird, when it is gotten into a Room, or Chamber, it might do well, if it ſate ſtill, till the Doors and Caſements were opened; but, till then, with flying againſt the Walls, it doth but hurt and bruiſe it ſelf. To cloſe up this: Phyſitians do obſerve, we are moſt apt to Surfeit of thoſe things that are moſt Sweet and Luſcious. And we find, Solomon, the Wiſeſt of Men, prefers bitter things, before Sweet. Eccleſ. 7. 3. Sorrow is better than Laughter. Ver. 4. It is better to go to the Houſe of Mourning, than to the Houſe of Feasting.
4. Some ſay, That Afflictions are the Effects and Fruits of Sin; And therefore not Good for a man in this Life.
We ſhall a little Examine this Ground. It is true, That Afflictions, were, at firſt, Fruits of Sin. But we muſt make a Difference, between what they were at Firſt, and what Jeſus Chriſt hath made them, to His People now. It is true, they were at firſt, the products of Sin; but to the People of God they are now Changed and Altered. We muſt Diſtinguiſh between what is Sinfully Evil, and Penally Evil. What is Sinfully Evil, is Unchangeably Evil; but Afflictions are but Penally Evil, and may be made good. We muſt know, As there is a Regeneration of Perſons, ſo of Things: To him that is Born again, All is Born again; As his Outward Comforts are born again, ſo all his Outward Afflictions. It is true, the Evils of Afflictions were firſt Conceived in the womb of Sin, and Sin brought them Forth: but there is the womb of the Covenant, and of the Promiſe, where they are New-formed; and out of which, thoſe things that were Puniſhments, come forth Priviledges; and what was Loſs, comes forth Gain. We read, Rom. 5. 12. Sin entred into the World, and Death by Sin. We ſee Death came in by Sin. Death, which is the King of Fears; and ſo its Attendants with it, viz. all Miſeries and Afflictions whatſoever.
Thus, at firſt, they were conceived in, and came forth of, the womb of Sin: but the Covenant, and Promiſe, have changed and altered them; it turneth Miſeries into Mercies, and Puniſhments into Priviledges, and Evil into Good. 1 Cor. 3. 22. All is yours, (ſaith the Apoſtle to Believers;) and among other things, he names Death: where he makes Death one of the Believer's Priviledges, put into the Believer's Charter. And the ſame Apoſtle, Phil. 1. 21. ſaith, To him to Die, was Gain. Death, in reſpect of its firſt Birth, was Loſſe; but being born again, it becomes Gain. And as Death, which is the King of Fears, (and ſo the chief of Evils;) ſo likewiſe, all other Evils are Gain to a believer. Rom. 8. 28. All things work together for Good, to them that love God.
Thus we have examined the Grounds, that thoſe go upon, in making this Judgment, of an Afflicted Condition; That it is Evil for a Man in this Life.
I ſhall Conclude with theſe Queries:
1. Who knows, or can ſay, that, That is Evil for a man in this Life, that God inflicts upon the beſt in this Life. We often find the cup of Gall and Wormwood going round about the Saints Tables. We uſually find it the Diet-drink, with which God doth Phyſick his Dearest Children: With the ſame Sword wherewith He deſtroyeth his Enemies, He ſometimes wounds his Friends; and all this for their Good. We find, the Godly ones of Judah were carried Captives to Babylon, as well as others: they loſt their Houſes, Eſtates; were taken out of the Land of their Nativity, and carried into a ſtrange Land: And yet the Lord ſaith of them, Jer. 24. 5. That he had ſent them into Captivity for their Good.
2. Who knows, or can ſay, that, that is Evil for man in this Life, that may be conſiſtent with Happineſſe. An Afflicted Man may yet in this Life be a happy Man. As Man, at his beſt Eſtate, is but Vanity; ſo there are, that in their worſt Eſtate may be Happy. A Man may be Great, and Rich, and yet Miſerable: And, a Man may be Poor, and Afflicted, and yet Happy. Job 5. 17. Behold, Happy is the Man whom God Correcteth. It ſeems to be a ſtrange thing, and therefore a BEHOLD is put to it. A ſtrange Sight, to ſee an Afflicted Man, and yet a Bleſſed Man! Senſe and Reaſon wonder at this Conjunction, That Affliction and Happineſſe ſhould both Kiſſe the ſame Perſon. Pſal. 94. 12. Bleſſed is the Man whom thou Chastnest, &c. So that a Man may be a Chaſtiſed man, and yet a Bleſſed man.
3. Who knoweth, or can ſay, That thoſe things are evil for a man in this life, that, by experience, have been found, to have been the means of doing many good. Though Afflictions of themſelves have not done it, yet, being Sanctified, and Inſtruction going together with them, they have wrought a Gracious and wonderful Change. How many may ſay with David, That it was good for them, that they were Afflicted. We read, of Moſes his Rod, what Miracles it wrought. The Rod of Affliction works Miracles, when God worketh with it. How many Proud ones, hath Affliction Humbled? When Manaſſeh was in Bryers, then he ſought God. How many Ignorant ones, hath Affliction taught? They have Learnt that, in the School of Affliction, that they never knew before. Sir Thomas Palmer, upon Tower-Hill, when he came to Dye, (pointing to the Tower) ſaid, I have learnt more, in yonder dark Corner of the Tower, then ever I learnt in all may Life. How many wild, and unruly Spirits, hath Affliction tamed? Thoſe, that in their Proſperity, have been, as Wild Aſſes, uſed to the Wilderneſs, that none could turn them back: Yet in their MonethMonth of Affliction, they have been found and taken. Jer. 31. 18. Ephraim ſaith, Thou hast Chastiſed me, and I was Chastiſed. (i. e.) I was bettered by the Chaſtiſment. He was, as an unruly Bullock, unaccuſtomed to the Yoak. But Afflictions have made him to ſubmit, and tamed him. How many Wandring ones, hath Affliction Reduced and brought into the Way? Pſal. 119. 67. Before I was Afflicted, I went astray: but now I keep thy Statutes. Many have been out of the Way to Heaven, and have been brought into it, by Gods Guiding with this Rod. It was Affliction, that made the Prodigal find the way to his Father's houſe. We read of thoſe that were with Paul in the Ship, when they ſuffered Ship-Wrack, Acts 27. 44. that ſome upon Planks, and ſome upon the broken pieces of the Ship, got ſafe to Land. So, many have been brought to Heaven, upon the broken pieces of an Eſtate; and muſt ſay, (as one, once ſaid) They had been undone, if they had not been undone. How many worldlings, hath Afflictions Weaned from the world? By being croſt in the creature, they have come to diſcern the Vanity that is in the creature, and to have their hearts taken off the creature. Here we taſt Affliction, (as a Father ſaith) Tanquam amaritudinem in where materno. We are apt to hang on the breaſts of the Creature, and Afflictions are the Wormwood, by which God Weans us from them.
Lastly, How many Sinners, hath Affliction ſtopped, who elſe, had run headlong into Hell; if God had not made a Hedg of Affliction in their way? We read, Hoſ. 2. 6. I will (ſaith the Lord) hedg up thy way with Thorns, and thou ſhalt not find thy paths. God ſometimes, maketh a hedg of Thorns, whereby ſinners are ſtopped; It is happy for a man to meet with ſuch a ſtop, though the hedg be made of Thorns.
4. Who knoweth, or can ſay, That, that Condition is Evil for a man in this life, in which the People of God are beſt. This is to be conſidered, that wicked men, are worſt, in their beſt worldly condition; and a Godly Man, is beſt, when his outward condition, is worſt. As one ſaith of the Engliſh Nation.
Angliea gens est optima flens & peſſimaridens.
The Engliſh Nation, is beſt when it Weeps, and worſt when it Laughs.
Thus for the Second ſort, of thoſe that are miſtaken about Conditions.
3. There are another ſort, that are groſly miſtaken on the other hand; And ſuch are thoſe, who think it cannot but be well with them, becauſe they are in this life Afflicted. Thus ſome think, they are the better, and the happier, upon that account. And here lyeth the miſtake, becauſe they hear, Afflictions have done ſome good; and that ſome, have been able to ſay, That it was good for them, that they were Afflicted; and thence Conclude, That they are happy, becauſe their Condition, is ſuch a Condition: Never conſidering, (what I ſaid before,) That Afflictions of themſelves, never did any man good; and that conditions are to us, as we are in thoſe conditions. Some, becauſe they Suffer in this world, think it is an Argument, that they ſhall be freed from Suffering in another world; as if God could not make two Hells for them. We muſt know, when the Scripture ſpeaketh of Rejoycing in Affliction, it is not to be underſtood, that meerly Afflictions are matter of Joy. thoſe that think, they are happy becauſe they are Afflicted, and that their Condition is low in this world, may be ſadly miſtaken. It is ſaid, Mat. 5. 3. Bleſſed are the poor in Spirit, &c. It is not ſaid, Bleſſed are all that are poor in Purſe. Let me tell you, Some mens ſufferings here, are but the forerunners of thoſe that are to come, and ſo may be but the beginning of ſorowes. We muſt know, that upon the very Tooth-ach of a Reprobate, (as one ſaith) Hell is Engraven. Every Lazarus, is not taken into Abrahams boſome. Thoſe may want a bit of bread here, that may hereafter, cry as Dives did, for a drop of water, to cool their tongues. A man may be poor in this world, and poor in the world to come. There are a ſort of poor, that are the worſt of people under▪ Heaven, being Ignorant, Stubborn, Prophane, Vitious, Deſpiſers of God, His Sabbaths, Ordinances, Miniſters, People. And indeed, for the moſt part, the pooreſt ſort, are the worſt of people, and the moſt Licentious; there being nothing of knowledg, or politique Reſtraints, or civil and ingenious Education, to keep them in, and hold them back. To conclude this, Happineſs is not the portion of every Afflicted man in this life. It is not Affliction, but Affliction Sanctified, that makes a man Happy by it.
Thus for the Firſt Information.