Sermons Preached on Several Occasions, Sermon 8
The Eighth Sermon.
LAM. 3.39, 40.
Wherefore doth a living Man complain, a Man for the Puniſhment of his Sins?
Let us ſearch and try our ways, and turn again to the Lord.
THE main Scope of theſe Words is to direct us how we ſhould carry our ſelves in time of Affliction. The Direction which is here given us, conſiſts of two Parts.
1. We are informed what we muſt not do; we muſt not complain: 'tis moſt unreaſonable and unlawful to complain, whatever our Afflictions be. So much is at leaſt implied in that interrogatory Form of Speech, Wherefore doth a living Man complain, a Man for the Puniſhment of his Sins?
2. We are taught what is to be done, and what Courſe we ought to take when we are afflicted; We muſt ſearch and try our ways, and turn again to the Lord. So then the former part of the Direction is negative, the latter affirmative.
As to the former of theſe, ſome apprehend there is a ſpecial Emphaſis in thoſe Words, Wherefore doth a living Man complain? But all do not underſtand and explain that Emphaſis in the ſame manner. Wherefore doth a living Man complain? that is, as ſome conceive, why doth any Man living complain of his Troubles and Afflictions, ſeeing 'tis the common Lot and Condition of all Men while they live here, to be ſubject to Afflictions, Man being born unto Trouble, Job 5.7.as the Sparks fly upward, as Eliphaz ſets forth the Calamitous Condition of Man in this World? Why ſhould any Man living complain of that which befals all others as well as himſelf, and which none may ever hope to be exempted from as long as they live upon this Earth? Others explain the Emphaſis thus; Why doth a living Man complain, ſay they; foraſmuch as while he is alive, whatever his Sufferings be, he is mercifully and favourably dealt with? If he were treated according to the Deſert of his Sins, he ſhould no longer be a living Man; he ſhould be cut off from the Land of the Living, and caſt into Hell. Either of theſe Senſes is agreeable enough to the Analogy of Faith; but of the two the latter beſt ſutes with the principal Intendment of this Place, and with what follows in the latter Clauſe of the Verſe; Why doth a living Man complain, a Man for the Puniſhment of his Sins? So long as there is no Evil that in this World befals a Man, but what hath Relation to Sin, and muſt be looked upon as a juſt Puniſhment thereof; what reaſon hath any Man living to complain, as if he were hardly dealt with? But then to the end we may not miſtake the meaning of the Words, we muſt conſider what kind of Complaint is here condemned. In our Afflictions ſome ſorts of complaining are allowed us; yea ſome Complaining is ſo far from being unlawful, that 'tis our Duty.
1ſt. It is lawful to expreſs what we feel and ſuffer in thoſe ways which Nature it ſelf (I ſpeak not now of ſinful and depraved Nature) prompts unto us. So Groanings and Sighings, and louder Outcries, ſometimes in Extremity of tormenting Pain, are but as it were the Voice of Nature thus making Diſcovery of its Preſſures, and as it were endeavouring to eaſe it ſelf. And no doubt but there is ſome little Relief in that kind of Complaint: for Nature would be more oppreſs'd if it always ſtifled and ſuppreſs'd its Inclinations to give Vent to its Anguiſh by complaining. And moreover, the Strength of Nature would be ſooner waſted and ſpent, if ſo much of it muſt be always exerted and put forth to the utmoſt to keep in and impriſon its Sorrows. We ſee God hath furniſhed unreaſonable living Creatures, at leaſt many of them, with ſome kind of natural Language whereby the Creature is able to complain when it ſuffers. And as for Man, what is purely natural to him, cannot be any part of his Sin: for the Creator never infuſed Sin or any Principle of ſinful Depravation and Irregularity into any of his Creatures. What I have now ſaid, may be of uſe to ſome who in Extremity of Anguiſh and bodily Pain are troubled at thoſe Complaints which they cannot but give way to, and are apt to charge them on themſelves as their Sin. There may be Complaints, and ſuch as have a ſpecial Accent upon them; there may be loud Cries, and yet no Sin in all this. David ſpeaks of his roaring, Pſal. 22.1. and ſo again, Pſal. 32.3. But though he roared all the day long, as in the Place laſt mentioned, yet we cannot thence neceſſarily infer that he was impatient. He was a holy and a patient Man, who being often enforced to cry out through the Sharpneſs of his exquiſite Pain, ſaid, Though I roar, yet I do not murmur. You may cry out, and it may be roar alſo, from the Anguiſh of your Pain, and yet it's poſſible there may not be the leaſt ſinful Diſcompoſure of your Spirit, or riſing of your Heart againſt God ſo laying his Hand upon you.
2dly. We may lawfully and freely complain to thoſe that are about us, to our Friends, Relations and Acquaintance; we may lay open our Griefs, and repreſent our Sufferings to the full, with all the Circumſtances of them, when and where there is juſt Occaſion. And this may be very neceſſary and beneficial, both in reference to them and our ſelves: For beſides the preſent eaſing of our Hearts by this Diſcovery of our Troubles, we hereby make them ſenſible of our Condition, and kindle in them thoſe Compaſſions towards us, which our preſent Condition calls for: we ſtir them up to Prayer for us, and give them occaſion of exerciſing all thoſe Graces which the Afflictions of others call forth and imploy. But here we muſt take heed that in our Complaints we make not our Afflictions greater than they are; that we aggravate them not beyond the juſt Meaſures and true Weight of them; a thing too ordinary with the Afflicted, eſpecially in ſome Caſes.
3dly. We may in our Afflictions complain to God alſo as well as to Men. 'Tis our Duty to ſpread our Condition before him, imploring that Relief from him, which his Hand alone is able to reach forth unto us. Not as if he were ignorant of our Eſtate or Concernments, but he would have us ſo to manifeſt that we are ſenſible of his Hand upon us, and that we have no Expectation of Relief from any elſe but him.
4thly. The Servants of God have not only a Liberty of making their Complaints to God in their Afflictions, but alſo of humbly expoſtulating with him about them, provided that it be done in a due manner, and ſo as the Diſtance between God and his Creature be obſerved. We have frequent Examples hereof in Scripture. Sometimes holy Men expoſtulate with God concerning the Grievouſneſs and Severity of their Afflictions: Sometimes concerning the Length and Duration of them; ſometimes concerning the Inſtruments which God makes uſe of to correct them; ſometimes concerning his ſeeming to caſt off all Care of them in their Afflictions, neither minding their Sufferings, nor regarding their Prayers: Is my Strength the Strength of Stones, and is my Fleſh of Braſs? ſaith Job, chap. 6.12. Why hast thou ſet me as a Mark againſt thee, ſo that I am a Burden to my ſelf? Job 7.20. How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy Face from me? ſaith David, Pſal. 13.1. O Lord God of Hoſts, how long wilt thou be angry againſt the Prayer of thy People? Pſal. 80.4. Where is thy Zeal and thy Strength, the Sounding of thy Bowels, and of thy Mercies towards me? Are they reſtrained? So expoſtulated the Church with God, Iſa. 63.15. Wherefore doth the way of the VVicked proſper? and wherefore are all they happy that deal very treacherouſly? ſaid the Prophet Jeremiah, chap. 12.1. But though the Servants of God take the Boldneſs thus to expoſtulate with God, yet they do not charge him fooliſhly, or lay any Imputation of Unjuſtice or inequitable Rigour on his Providences, unleſs when they are under ſome preſent Diſtemper, as ſometimes it may ſeem to have been with Job and the Prophet Jeremiah. They evermore, when in their proper and right Frame, aſcribe Righteouſneſs to their Maker, and the meritorious Cauſe of all their Sufferings to themſelves. And ſo in thoſe darker Providences in which they could not diſcern the Reaſons of God's Diſpenſations, or the Equity of his Proceedings, yet they ſtill adhered to this as a Principle not to be queſtioned, that God was Righteous. This the Prophet Jeremiah, when about to expoſtulate with God, addreſſeth himſelf thereunto with this Preface, Righteous art thou, O Lord, when I plead with thee; yet let me talk with thee of thy Judgments: And then he goes on with the Expoſtulation before-mentioned; VVherefore doth the way of the VVicked proſper? and wherefore are all they happy that deal very treacherouſly? So the Prophet Habakkuk alſo makes the like Preface to his Expoſtulation; Hab. 1.13.Thou art of purer Eyes (ſaith he) than to behold Evil, and canſt not look upon Iniquity: Wherefore lookeſt thou on them that deal treacherouſly, and holdeſt thy Tongue when the VVicked devoureth the Man that is more righteous than he? And the ſame holy Frame of Spirit ſhould there be in us: Though we may in ſome Caſes take the Liberty of humble and reverent Expoſtulation with God, yet we muſt take heed of any unmeet Reflections upon his Juſtice or Goodneſs, and ſtill remember our Diſtance from him, that God is in Heaven, and we are upon Earth, as Solomon ſpeaks, Eccleſ. 5.2. And that he giveth not account of any of his Matters, as Elihu excellently repreſents him to Job, chap. 33.13.
So then all theſe ſorts of Complaints being allowed us, the Complaint condemned in the Text, is that which either proceeds from, or is joined with Impatience under God's Hand, and Diſcontent with his Providence; 'tis the Complaint of an unquiet and ſinfully diſturbed Spirit, which the Scripture ſometimes expreſſeth by murmuring: ſo here the Word in the Original may properly enough be tranſlated, and ſo the ſame Word is rendred, Numb. 11.1. Now the Evil and Unreaſonableneſs of this kind of Complaint under the Hand of God, may appear ſeveral ways.
1. 'Tis long before God takes the Rod in Hand to correct: he bears long even with the vileſt of Sinners, and exerciſeth much Patience towards them; He is ſlow to Anger, and of great Mercy, Pſal. 145.8. He is merciful and gracious, long-ſuffering, and abundant in Goodneſs, Exod. 34.6. He takes no Delight in Severity, further than we provoke him thereunto: He doth no… afflict willingly, nor grieve the Children of Men, Lam. 3.33. And ſhould no… this Conſideration be of Force to ſuppreſs all our diſcontented Complainings and Murmurings, that God is ſo unwilling to uſe Severity againſt us; that he is ſo hardly drawn on to chaſter us, and that he never doth it till we have given him much Cauſe ſo to handle us?
2. When we by our many Provocations have put the Rod into his Hand, he is ſoon prevailed with to lay it aſide again: He is not of that implacable Temper, that he can never be reconciled to thoſe againſt whom he hath once taken up any Diſpleaſure. Upon our humble Submiſſion to his Corrections, and ſincere Reſolutions and Endeavours to reform what hath been amiſs, he is graciouſly inclined to lay aſide his Diſpleaſure: He is ready to forgive: Pſal. 86.5.moſt ready to ſhew Mercy as ſoon as we are in any meaſure fit for Mercy. He doth not always chide, Pſal. 103.9nor keep his Anger for ever. Was this only David's particular Experience? and is it not ours alſo? Do not we find how eaſy he is to be entreated, and how ready to pardon? Have we not had manifold Experiments thereof in the Courſe of our Lives? And ſhould not this perſwade us quietly and patiently to ſubmit to his Corrections, while he is pleaſed to keep us under his chaſtning Hand?
3. While he judgeth it fit to correct us, he lays no more upon us than our Sins deſerve. When we are moſt ſeverely handled, and are apt to complain we have hard meaſure, yet even then do not his Severities in the leaſt exceed the Demerits of our Sins: God doth us no wrong; nor is it poſſible that he ſhould, for his Will is the Rule and Meaſure of Righteouſneſs: The Lord is righteous in all his ways, and holy in all his VVorks, Pſal. 145.17. The juſt Lord will not do Iniquity, Zeph. 3.5. What Cauſe then is there, or can there be of complaining where no Wrong is done? With this the Church of God ſilenceth her ſelf, and ſtops her own Mouth when under the moſt dreadful Effects of God's Diſpleaſure: Lam. 1.18.The Lord is righteous, ſaith ſhe, for I have rebelled againſt his Commandments. And with this God ſtoppeth the Mouth of his People; VVhy crieſt thou for thine Afflictions? Jer. 30.15.Becauſe thy Sins were increaſed, have I done theſe things unto thee.
4. When God afflicts moſt grievouſly, his Severities are far ſhort of what our Sins deſerve. Under the heavieſt Weight of Puniſhment Ezra's Acknowledgment in the Name of the Church muſt be ours; Ezra 9.13.VVe are puniſhed leſs than our Iniquities deſerve. Our Sins deſerve not only all the temporal Plagues and Judgments which we are capable of undergoing, but Hell, the unutterable and endleſs Torments of the Lake, that burns with Fire and Brimſtone. Wherefore whatever our Sufferings be in this World, ſo long as we are on this ſide Hell, ſo little Cauſe have we to complain, that we have great Cauſe to be thankful that it is not far worſe with us than it is.
5. How much ſoever God is pleaſed to afflict us, yet ſtill we enjoy many Mercies in the mean time, by which the Bitterneſs of our Afflictions is much allayed, and the Smart of them much abated. For one or two Croſſes we are compaſſed about with Variety of Bleſſings: In Sickneſs we have the Pity and Compaſſion of Friends and Acquaintance; we have all that Service and Aſſiſtance that many Hands about us can afford us; we have all thoſe Means of Relief that either Love or Art can ſupply us with: And all this, beſides thoſe inward and powerful Supports which we have more immediately from God. Again, if it ſo be that God afflicts us in one of our Relations, we have Matter of Comfort in divers others of them. If we have Loſſes in our temporal Eſtate, yet our ſpiritual and better Concernments are ſafe and untouched. If Man be at Variance with us, yet we have Peace with God. How ſadly ſoever we may in our Afflictions repreſent things to our ſelves, God never ſtirs up all his Wrath againſt us at once, nor ſuffers his whole Diſpleaſure to ariſe. God never ſo mingles the Cup which he puts into our Hands, but that there are ſome Ingredients of a benign and friendly Nature to qualify the Malignity of the reſt. The Malignity did I ſay? There is indeed no real Malignity in any of the Ingredients of that ſpiritual Phyſick which God adminiſters to his. All things have a kind and beneficial Influence for promoting our Good, and furthering our higheſt Intereſt. And where now is there any Place left for complaining? Amidſt ſo many Mercies, can we yet find in our Hearts to complain? Be it ſo, that ſome things are not only unacceptable, but very grievous to us; Shall we receive Good at the Hands of God, and ſhall we not receive Evil? Shall we bear nothing at the Hands of him who is ſo good and gracious, ſo kind and bountiful to us many other ways? Let us not ſuffer two or three Afflictions ſo to imbitter our Spirits, and vitiate our Palats, as that we ſhould not reliſh the Sweetneſs of any of thoſe Mercies, which in our moſt afflicted Condition we ſtill enjoy.
6. Add to all this, that God hath a Sovereignty of Power and Dominion over his Creatures, by virtue whereof he may deal with them as he pleaſeth. According to this his abſolute Power, though the Creature had never ſinned, yet God might expoſe it to ſuch Miſeries as exceed not the Benefit of that Being he has given it. He that made the Creature out of nothing, as he might turn it into nothing again if he pleaſed; ſo continuing it in being, he might lay any ſuch Pain or Anguiſh upon it without relation to Sin. We ſee what Anguiſh the unreaſonable Creatures endure, which yet are not capable of Sin: And why might not God inflict the like on any rational Creature, though no Sin had occaſioned it, or made way for it? It is not eaſy to give a Reaſon why he might not: for even an innocent Creature, being a Creature however, muſt of neceſſity be in Subjection to the Power and Dominion of the Creator, from whom it received its Being. 'Tis true, ſuch Evils could not then have the Nature of Puniſhment, becauſe Puniſhment, properly ſo called, hath relation to Sin; but yet there could be no Injuſtice in ſuch a Diſpenſation, no more than when by many tormenting and lingring Pains God takes away the Lives of brute Beaſts, whoſe Nature is not a Subject capable of Sin or moral Evil.
Now in ſuch a Caſe the Creature would have no juſt Cauſe to complain or murmur, becauſe no Injury could poſſibly be done it by God's uſing that juſt and rightful Power and Dominion which he hath over the Work of his Hands. Whence we may thus argue to our preſent Purpoſe: If God's abſolute Power over the Work of his Hands be ſuch as calls for humble Submiſſion to his Providence, and ſilent bearing of whatever he inflicts; how much more ſhould his Juſtice ſtrike us dumb, and effectually reſtrain us from all murmuring or muttering againſt him? If we ought not to complain or murmur though we had no Sin, how much leſs reaſon have we to do it when we have ſo much? Upon this Conſideration it was that the Church took up her Reſolutions of patient Submiſſion to the Hand of God; Micah 7.9.I will bear the Indignation of the Lord, becauſe I have ſinned against him.
Now I come to apply what hath been ſpoken.
Ʋſe 1. Let us in all our Afflictions obſerve the Frame of our Hearts, and be humbled for all the ſecret Grudgings and Riſings of our Spirits againſt the Providence of God: And eſpecially if the inward Diſtempers of our Souls ſhould be at any time ſo great as to break forth and vent themſelves in any unmeet Language; if our inward Diſcontents and Heart-burnings ſhould diſcover themſelves by complaining and murmuring againſt God, and by making ſuch Repreſentations of him to others, as if he had dealt hardly with us, and as if we might have expected other meaſure at his Hands.
This is a Miſcarriage which we are very apt to run into when our Afflictions are ſevere and laſting, when they ſmart much and continue long. But however it fare with us, the Sinfulneſs of our murmuring againſt God is ſo great, that no Circumſtance of our Sufferings can render it excuſable; and therefore we cannot be ſufficiently humbled for it.
To the end we may the better diſcover the Evil of it, and ſee what reaſon there is why we ſhould be humbled for it, let us firſt look upon it in its Cauſe, and the Root whence it ſprings; then let us behold it as it is in it ſelf, and conſider it in its formal Nature: And laſtly let us view it in its Effects and Conſequents.
1. Let us look upon it in its Root. We loath and abhor ſome things the more when we know whence they are, and what gave Birth to them; the wicked Offspring for the curſed Mother that bare it and brought it forth.
Now the Root of our murmuring is our Pride; we have entertained too good an Opinion of our ſelves; we think we have deſerved better things at the Hands of God, and therefore we murmur and complain as if we were injured. Were we throughly ſenſible of our Sinfulneſs; were we convinced that we are worthy of far ſorer Evils than thoſe which we groan under, inſtead of murmuring, we would not only accept of the Puniſhment of our Sins, as the Phraſe is, Levit. 26.41. take in good part, meekly and patiently bear whatſoever God lays on us, but from our Hearts acknowledg that we are mercifully and kindly dealt with in that no more is inflicted on us.
2. If we behold it as it is in it ſelf, and conſider the formal Nature of it, our murmuring is in effect nothing elſe but a Degree of Inſurrection and Rebellion againſt God. As diſcontented Subjects, or mutinous Souldiers ſharpen their Tongues againſt their Prince or General, and thereby heighten their own and other Mens Diſcontents, to diſpoſe them to make Reſiſtance: So when we murmur againſt God, we ſet our Mouths againſt Heaven, doing what in us lies to ſtrengthen in our ſelves, and inſtil into others Principles of Diſaffection againſt the higheſt Majeſty, and to withdraw them with whom we converſe from their Obedience and Loyalty.
3. Let us view it in the Effects and Conſequents of it. We are ſo far from eaſing our ſelves by murmuring, that it both increaſeth and prolongeth our Afflictions.
1ſt. It increaſeth them; for our Unquietneſs and Stubborneſs under God's Hand provokes him to lay more Load upon us; that is all we gain by our Untowardneſs; as the Child that ſtruggles, ſwells and murmurs when he is corrected, doth but thereby procure to himſelf the more Stripes.
Beſides, our fretting and murmuring doth of it ſelf make thoſe our Afflictions much more grievous, which might be undergone with Eaſe, if with humble Silence and Patience we ſubmitted our ſelves to the Chaſtiſement of our heavenly Father.
2dly. It alſo prolongs our Afflictions; for our murmuring diverts us, and takes us off from applying our ſelves to that Courſe, which, if any thing, would put a ſpeedy End to our Troubles. And that is the Courſe which we are put upon in the Text, namely, a ſerious Reflection upon our ſelves, and a diligent Search and Enquiry after the Sins which have procured our Afflictions, and a turning from them unto God whom we have forſaken.
As long as we are taken up in murmuring, this Work is not minded, and ſo our Afflictions are protracted and drawn out to a greater length than they ſhould have been, if in ſtead of murmuring againſt God we had ſeaſonably and narrowly ſearched into our Hearts and Ways, found out our Sins, judged our ſelves for them, and forſaken them.
Thus we ſee what Reaſon we have to be humbled for this Sin.
But though in theſe Reſpects all that are guilty of it have Cauſe to be humbled; yet have they moſt reaſon to be humbled for murmuring, who have leaſt reaſon to murmur: ſuch as are,
1. Great and notorious Sinners, whoſe Offences and Enormities have been ſuch, that whatſoever they ſuffer, unleſs they be wilfully blind, or ſtrangely partial to themſelves, they muſt be inforced to confeſs that they ſuffer juſtly. Should they complain of hard meaſure, who are ſo bad that no Puniſhment is ſevere enough for them? And yet theſe are oft-times as ready to complain as any elſe.
2. Thoſe who have drawn ſuch Afflictions upon themſelves, as in which they may plainly read their Sin written in legible Characters. The unclean Perſon who hath by his lewd Courſes brought thoſe Evils upon himſelf, which are the proper Effects and Puniſhments of that Sin: The great Oppreſſor of others, that is through God's righteous Judgment fallen into the mercileſs Hands of Oppreſſors himſelf: The Extortioner, that having raiſed an Eſtate by Rapine and Violence, hath lived to ſee the Extortioner catch all that he hath: The falſe Accuſer, who having by Lies and Slanders robbed others of their good Name and Eſtates, is now fallen under the Laſh of thoſe falſe Tongues that ſpare him no more than he hath ſpared others. Have any of theſe reaſon to murmur againſt God's Providence? Should not their own Guilt ſtifle their Complaints, and ſtop their Mouths? Or, if they will open them, ſhould it not be to give Glory to God's Juſtice, by whoſe over-ruling and moſt righteous Providence it hath come to paſs, that they ſuffer either in the ſame kind in which they have offended, or in that which correſponds, and bears a viſible Proportion with it?
3. When Men ſuffer that which they have often been forewarned of; when they have met with many Caveats and Cautions; when it hath been often foretold them what the certain Conſequents and unavoidable Iſſues of ſuch Courſes would be, and yet they would preſumptuouſly go on, and ruſh into Danger, as the Horſe ruſheth into the Battel. Have theſe Men Reaſon to complain of any but themſelves? If Men will run into the Briars, and none can withhold them, have they any cauſe to complain that they are ſcratch'd and torn? And yet even in ſuch Caſes as this, the Circumſtances whereof a Man would think are ſuch as leave a Man no colour of complaining; yet will Men find out Matter of Complaint even againſt God himſelf, their Hearts riſing againſt his Providence, that he ſhould thus leave them to themſelves, and ſuffer them to go on ſo wilfully and ſool-hardily upon Danger. As if God were bound to cure all Man's Perverſeneſs, and to ſubdue his Obſtinacy; and as if it were God's Fault that Man will not hearken to good Counſel.
If obſtinate and refractory Sinners will run upon their own Ruine notwithſtanding all Warnings, they muſt know their Deſtruction is of themſelves, and they have none to thank for it but themſelves.
4. When the Evils under which Men lie, are the direct and proper Iſſues and Products of their own impatient Deſires and moſt importunate Prayers: when Men beg things of God, and purſue them with reſtleſs Importunities, and will take no Denial whether the things be good for them or no; if having obtained them, they reliſh nothing but Gall and Wormwood in them, inſtead of the Content and Satisfaction they promiſed themſelves; where can they juſtly lay the Blame but on themſelves? Have they any Plea to juſtify their murmuring againſt God, who indeed gave them their Deſires in Anger, and gratified them to their Smart, becauſe nothing elſe would ſatisfy them? They would be their own Carvers, and take upon themſelves to underſtand what was good for them better than God. If Rachel's longing for Children be ſo impatient that ſhe muſt have them or ſhe will die, if God give her a Child that ſhall coſt her her Life, what reaſon hath ſhe to complain of any but her ſelf, and the impetuous Irregularity of her own Deſires, that ſhe purchaſed it at ſo dear a rate? If the Iſraelites muſt have Quails, and no other Food will pleaſe their inordinate Palat; if they eat till they ſurfeit of them, till they come out of their Noſtrils, and the next News be that the Plague is among them, ſhall they yet charge God fooliſhly, and lay the Blame upon him? If the boundleſs Deſires of the ambitious Man aſpire to a Crown, and nothing elſe will ſatisfy him: when he hath gotten it, if he find it lined with Thorns, can he murmur at Providence that hath ſet it on his Head?
If murmuring be any where unreaſonable and unjuſt, then certainly 'tis when Men ſuffer in thoſe very things which were the Objects of their moſt paſſionate Deſires and unwearied Importunities. But yet,
5. After all that hath been ſaid, they have leaſt Reaſon to complain, and of all others have leaſt to juſtify their Murmurings, who have the beſt and moſt effectual Arguments to quiet their Spirits under every Providence, and to keep down all the inordinate Workings of their Hearts. And ſuch are all they who having obtained the Pardon of their Sins, have an Intereſt in God's ſpecial Love and Favour through Chriſt. For,
1ſt. They may know that whatever befals them, Sin being pardoned, the Curſe and Sting of every Affliction is taken out: Though their Afflictions may be bitter and grievous to Nature, yet there is no Poiſon in them, nothing of a hurtful or deſtructive Nature: Chriſt hath removed the Curſe, Gal. 3.13.being made a Curſe for us.
2dly. They may know that all their Sufferings are intended for their Advantage, not for their Prejudice, and ſhall undoubtedly be advantagious to them in the End, however for the preſent they may not ſo clearly diſcern God's particular Deſign and Intendment in them. Rom. 8.28.God hath aſſured them, that all things work together for Good to them that love God, to thoſe that are called according to his Purpoſe.
3dly. They are ſure to be ſupported under all their Preſſures. They may ſometimes be hardly put to it, but yet they ſhall never want Supplies of Strength proportionable to their Burdens. God will mercifully conſider their Weakneſs, and lay no more upon them than he will enable them to bear. He is faithful, 1 Cor. 10.13.and will not ſuffer them to be tempted above what they are able.
4thly. They are ſure to be eaſed of their Afflictions in God's due time: The Rod of the Wicked ſhall not reſt upon the Lot of the Righteous; it ſhall not always reſt there, Pſal. 125.3. Many are the Afflictions of the Righteous, but the Lord delivereth them out of them all, Pſal. 34.19.
5thly. Tho their Afflictions ſhould run parallel with their Lives, and have no other End than by Death, yet the endleſs and unſpeakable Happineſs of the World to come will be an abundant Compenſation for all their Afflictions here, Rom. 8.18.The Sufferings of this preſent time being not worthy to be compared with the Glory that ſhall be revealed in us.
Now, I ſay, if ſuch as have theſe excellent and ſovereign Cordials, theſe ſolid Grounds of Conſolation, theſe efficacious Means of quieting their Hearts, and ſuppreſſing all their ſinful Diſtempers, ſhould yet murmur under the Hand of God, their Murmuring of all others would be moſt inexcuſable. If ſuch ſhould murmur, what might be expected from them who have none of theſe things to charm and compoſe their Spirits? Well might they gnaw their Tongues, and blaſpheme the God of Heaven for Anguiſh, becauſe of their Pains; as the Carriage of ſome of the Wicked in their Afflictions is deſcribed, Rev. 16.10, 11.
But let not us by our unquiet and impatient Demeanure under the Hand of God, diſhonour our Profeſſion, and diſparage thoſe excellent Grounds of Tranquillity and Calmneſs of Spirit under every Diſpenſation of Divine Providence, which our Religion ſupplies and furniſheth us with. Let it appear that we are above all thoſe things which a… wont to diſturb the Minds, and diſcompoſe the Spirits of them that know not God, and are Strangers to the Covenant of Grace, and have no Acquaintance with the Privileges thereof.
Ʋſe 2. In the ſecond Place, let us all eſpecially ſuch of us as have theſe Grounds of inward Peace, Quiet, ſilent Contentment, and humble Submiſſion to the good Pleaſure of God in all our Troubles; I ſay, let us be exhorted … keep our Hearts in an even, quiet and undiſturbed Temper under all Providences. Such a Frame, how comfortable would it render every Condition … us! How light and eaſy would it mak… every Burden and Preſſure to us! An… how much Sin would it prevent, which the fretting of our Hearts againſt … Lord, as Solomon expreſſeth it, Pro… 19.3. and the tumultuous Fermentings of our Spirits againſt his Providence, would hurry us into.
In the further Proſecution of this Uſe, I ſhall firſt propound a few things for the quieting of our Hearts in Afflictions; and then I ſhall anſwer ſome of thoſe Pleas or Objections which unbroken and unruly Spirits, not ſufficiently ſubdued to God, make uſe of to juſtify their Exceſſes.
In order to the quieting of our Hearts amidſt all our Trials, and to the taming of our rebellious Spirits,
1. Let us get our Hearts fully poſſeſſed of the abſolute Sovereignty and Dominion which God hath over us. Such is his Power over us, that we and all the Nations of the World are in his Hands but as the Clay in the Hand of the Potter, as God makes the Compariſon, Jer. 18.6. He may form us and faſhion us, do with us and diſpoſe of us as he ſees good: Neither need he render any other Reaſon or Account of what he doth, than that of his own good Pleaſure. Now as the Apoſtle argues, Rom. 9.20, 21. Shall the thing formed ſay to him that formed it, Why hast thou made me thus? Hath not the Potter Power over the Clay, to make one Veſſel unto Honour, and another unto Diſhonour; one for a baſer Uſe, another for a more honourable Service? Let this reſt and abide upon your Heart, that God hath this Power over you; and you will judg it no leſs unreaſonable and intolerably ſaucy, that you ſhould murmur or conteſt with God about his Dealings with you, than that the Clay ſhould riſe up and conteſt with the Potter.
2. Keep alive in your Heart a Senſe of God's Love in every Diſpenſation. Black Thoughts of God, and our repreſenting him to our ſelves as our Enemy, and every of his Chaſtiſements as Fruits of his Hatred, cannot but leaven our Hearts with ſuch a ſullen Moroſity and Sowrneſs, as will make us ſeek all Opportunities of quarrelling with him. We take nothing well at the Hands of him whom we take to be our Enemy, becauſe we look upon all his Actions through the Glaſs of that Image which we have framed of him in our Minds. So while we look upon God as our Enemy, 'tis not to be wondred at that we ſhould be ready to pick Matter of complaining againſt him, and conteſting with him, out of all the Paſſages of his Providence.
But on the other hand, good Thoughts of God, and a lively Senſe of his Love upon our Hearts, would make whatſoever he doth to look of another Colour. Viewing his Providences through theſe Spectacles, we ſhould read his Kindneſs in whatſoever he doth to us or about us; and we ſhould be inclined to make the beſt Conſtruction of every thing that ſeems to be of a doubtful Aſpect. And how powerfully would this ſubdue our Spirits, ſweeten our Affections, and make us willing to bear with Silence and Quietneſs thoſe things which to another would be intolerable?
3. Labour to have always a freſh Remembrance of your Sins. To this purpoſe it might be of good Uſe to us, to ſingle out ſome of our chief Sins, by which we have moſt diſhonoured God, and wounded our Conſciences, and to have them always in a Readineſs by us, that they may preſently occur to our Thoughts, when at any time our Hearts begin to riſe againſt God in reſpect of any of his Dealings.
This would furniſh us with Matter of Arguments to reaſon down the rebellious Inſurrections of our Spirits, as ſoon as ever they begin to take Diſtaſte at any thing that God hath done. Should ſuch as we, ſo vile, ſo ſinful, ſo unworthy, as in ſuch and ſuch Inſtances of our Provocations we have appeared to be, take pet at any thing that God doth? Have we done as bad things as we could againſt him, and is it for us to be complaining of any thing that he doth?
4. Add to all this the Conſideration of the extream Danger of quarrelling with God, and oppoſing our ſelves againſt him. Dare we provoke the Lord? Are we ſtronger than he? 1 Cor. 10.22.ſaith the Apoſtle. Dare we challenge him into the Feild, and run upon the thick Boſſes of his Buckler? Let us remember the Battel, Job 41.8.and do no more, as God cautioned Job in the like Caſe. Wo unto him that ſtriveth with his Maker: Iſa. 45.9.let the Potſherd ſtrive with Potſherds of the Earth. Let not us frail Creatures contend with God who can daſh us in pieces; yea turn us into nothing in a Moment.
And ſo I come to ſpeak to thoſe Pleas whereby ſome endeavour to juſtify their complaining.
Object. 1. My Afflictions, ſaith one, are ſuch as never any Man was exerciſed with the like, all things conſidered: I could, I hope, with ſome Degree of Quietneſs and Silence bear any other Croſſes; but here I muſt be allowed to give way to ſome Diſtemper when my Croſs is ſingular.
Anſw. 1. Whereas you ſay, never any Man was afflicted as you are, you ſpeak raſhly and unadviſedly. Are you ſo well acquainted with the ſeveral Afflictions of all the Afflicted that at preſent are, or ever were in the World, that you ſhould pronounce ſo peremptorily, that never any was afflicted as you are? Alas! your Knowledg reacheth but a little way. How many are there within the Compaſs of a few Miles, it may be within the Limits of the ſame Town or Pariſh where you live, whoſe particular Caſes, and the various Circumſtances of whoſe Afflictions you are perfectly ignorant of?
2. How many have had the very ſame Thoughts of their Afflictions beſides your ſelf? 'Tis indeed every Man's Temper in great Afflictions, and under dark Providences, to ſay with the Church, Lam. 1.12. Behold and ſee if there be any Sorrow like unto my Sorrow, which is done unto me, wherewith the Lord hath afflicted me in the Day of his fierce Anger.
In ſore Afflictions we are not competent Judges of the Matters that concern our Sufferings; no more than a ſick Man is a competent Judg of the Eſtate of his Body, when his Diſeaſe hath gotten Poſſeſſion of his Head, and diſturbed his Fancy.
Again, whereas you ſay you ſhould bear any other Croſs with more Calmneſs and Silence; you ſpeak as one neither acquainted with your own Weakneſs, nor with the Deceitfulneſs of your Heart.
1ſt. Your Language bewrays your ſmall Acquaintance with your Weakneſs: You know not what Frailty you might diſcover if God ſhould try you ſome other way, though it ſhould be with a far lighter and more favourable Affliction. We are never throughly acquainted with our Weakneſs till we be tried. All our Strength lies in God; if he be pleaſed to ſtand by us, to ſupport and ſtrengthen us, we may bear, we may eaſily and comfortably bear the greateſt Affliction; if he withdraw the Influences of his Supports, and the Supplies of his Grace, the ſmalleſt Affliction will worſt us.
Do we not obſerve how ſtrong we are ſometimes to conflict with great Trials, and how weak other-while, when far ſmaller and leſs conſiderable. Afflictions encounter us? Who ma…h us thus to differ from our ſelves, … God, as he either vouchſafeth us his Preſence and powerful Aſſiſtances, or withholdeth them?
2dly. You ſpeak as one too much a Stranger to the Deceitfulneſs of your Heart: You think you could bear any other Affliction better, and that no other thing could have ſo diſcompoſed you, and put you out of order; but herein your falſe and guileful Heart deludes you. If you were afflicted in ſome other kind, your Heart would then be as likely to tell you that you could bear any other Affliction better than that: Your preſent Affliction would ſtill be judged the moſt difficult to be born.
You are like a ſick Man who complains of the Bed on which he lies, and thinks he ſhould be better at eaſe if he lay any where elſe: but when he makes trial of another Bed, he ſtill finds himſelf as reſtleſs and uneaſy as he was before: He now finds 'tis the Diſtemper of his Body, not the Uneaſineſs of his Bed, that makes him reſtleſs.
You think you ſhould bear another Affliction better, and more like a Chriſtian; but as long as your Heart is unſubdued to God, and the unquiet and rebellious Diſtempers of your Spirit remain and ſtick cloſe to you, it is not to be queſtioned but that you would be as unquiet, and as apt to complain and murmur under any other ſharp Affliction as under this. 'Tis the Change of your Heart, and not the Change of your Affliction, that muſt diſpoſe you to a patient Undergoing of your Burden.
Object. 2. But, ſaith another, I ſee others as bad as my ſelf, not ſo ſeverely chaſtned: God ſeems to ſingle me out, and to ſet me up as a Mark to ſhoot at, and to direct all his Arrows against me: He makes me a Spectacle of his ſevere VVrath, and the only Inſtance of his fierce Indignation. VVhy ſhould I be ſo grievouſly puniſhed while others eſcape?
Anſw. 1. You do not well underſtand your ſelf, nor remember the Diſtance between God and you. While you thus complain, what is this but to contend with the Almighty, and to quarrel with him as if he were your Equal or Inferiour? Is he to be accountable to you for his Actions? Muſt he treat you and other Men as you ſhall judg fitting? Muſt he manage the Government of the World as you would have him? And will you be angry and fall out with him if he doth not?
This is not a Deportment becoming the Creature towards its Creator. An humble Acknowledgment of your Sin, and a Profeſſion of your Reſolution to reform, were more agreeable to your Condition, and the Circumſtances under which you ſtand towards God. Surely it is meet to be ſaid unto God, I have born Chaſtiſement, I will not offend any more. That which I ſee not, teach thou me; if I have done Iniquity, I will do no more. So Elihu judged, Job 34.31, 32.
2. Are you the only Inſtance of God's Severity? Are there not many more to be ſeen, if you look abroad and caſt your Eyes up and down the World? Though God's Patience and long-Sufferance be admirable for the preſent, and though he hath thought fit to put over the Puniſhment of the greater part of Offences to the Judgment of the great Day; yet in the mean time he ſo conſults the Honour of his Juſtice here, as not to leave the World without many ſignal Inſtances of his Severity againſt Sin. And if it ſeem good to him to make you one of thoſe Inſtances, what have you to object againſt it? Is he not at liberty to make uſe of what Inſtances he pleaſeth? If he had thought fit to let you paſs unpuniſhed, and inſtead of you had pitched on any other, might not that other Perſon have had as good a Plea for complaining as you now think you have?
It ſeems by your Exceptions againſt God's Providence, that he muſt either puniſh all Offenders here, or none. This is the Rule which you would ſet him for the Exerciſe of this Part of his Government of the World: and if he do not obſerve it, you will conteſt with him about it, and have from him an Account thereof.
3. If God make choice of you to vindicate the Honour of his Juſtice and Holineſs before the World, and to take off ſome part of that Imputation, which, in the Judgment of carnal Wiſdom, from his Patience, ſeems to lie upon his Juſtice: if in you, as in one remarkable Inſtance, he will let the World ſee how much he hates Sin, and with what exact and ſevere Righteouſneſs he intends to judg the World hereafter, ſhould you murmur at it? Should you not rather be well contented that God might have any Honour by your Sufferings? that you who have by your Sins ſo much diſhonoured him, ſhould be capable of ſuffering any thing whereby any ſlender Reparations might be made to his Honour? Were you not made for his Glory? and if you would not be perſwaded to promote it by doing, were it not better you ſhould contribute to it by ſuffering, than that you ſhould wholly loſe the End of your Creation?
4. Conſider whether your complaining of God's Severity againſt you, while he deals more favourably with many others, be not a clear Evidence that your Heart is not throughly humbled for Sin. The Apoſtle, among other Fruits and Evidences of true Repentance and godly Sorrow for Sin, 2 Cor. 7.11.makes mention of Indignation and Revenge. An holy Indignation which the truly humbled Sinner, the true Penitent, hath againſt himſelf, for having ſo grievouſly offended God, and an holy Revenge which he takes upon himſelf on that Account. How widely different are complaining and murmuring from that holy Frame of the penitent Sinner which the Apoſtle deſcribes? When you ſuffer your Heart to riſe, and give your Tongue liberty to murmur againſt God, you ſeem to direct the Edg of your Indignation and Revenge againſt him, rather than againſt your ſelf.
A due Senſe of your Sin, and of the Diſhonour you have done to God thereby, would make you even out of an holy Indignation and Revenge againſt your ſelf, humbly and patiently to ſubmit to the utmoſt of that Severity which God is pleaſed to exerciſe towards you.
5. Remember how ill God took it from his People the Jews, that they complained the Way of the Lord was not equal; which is in effect your Complaint: Concerning this he complains and expoſtulates with them; Ye ſay, Ezek. 18.25.The Way of the Lord is not equal? Hear now, O Houſe of Iſrael, Is not my VVay equal? Are not your VVays unequal? And ſo again, ver. 29. And then he adds, ver. 30. Therefore will I judg you, O Houſe of Iſrael, every one according to his VVays, ſaith the Lord God: repent and turn your ſelves from all your Tranſgreſſions, ſo Iniquity ſhall not be your Ruine. As if he had ſaid, Whereas ye complain of the Inequality of my Dealings with you, unleſs you repent I will deſtroy you all; and then you will have little Cauſe to complain of my inequal Dealings. They who complain of the Inequality of God's dealing with them, had need take heed leſt God lay Judgment to the Line, and Righteouſneſs to the Plummet, as he threatens, Iſa. 28.17. Leſt he lay heavier things upon them; leſt he bring ſuch Judgments on them as ſhall come up more nearly to the Meaſures, the Proportion and Demerits of their Sins. How much ſoever they have ſuffered, God may yet lay much more upon them, and yet ſtill puniſh them much leſs than their Iniquities deſerve.
6. Whereas you complain that God deals more ſeverely with you than with many others, think with your ſelf,
1ſt. That 'tis poſſible your Sins may have been greater than the Sins of ſuch as you have in your Eye; greater in reſpect of the Circumſtances and Aggravations of them: It may be they never ſinned againſt ſo much Light, and ſo many clear Convictions; againſt ſuch Mercies, and ſo many Diſcoveries of God's Love; againſt ſo many Warnings and gentler Chaſtiſements; againſt ſo many ſeverer Stroaks, when milder Courſes would not prevail. Can you wonder at it that God deals more ſeverely with you than with others, if upon Examination it ſhould be found that your Sins have been greater than theirs?
2dly. It may be God intends you more Good than many others. By ſorer Afflictions he means to make you better, and ſo much the better as your Afflictions have been and are greater. His Chaſtnings, though ſevere, are no Evidences of his Hatred, but Fruits of his Love, and of his Purpoſe to do your Soul much Good by them; for whom the Lord loveth he correcteth, Prov. 3.12even as a Father doth the Son in whom he delighteth.
3dly. What if the time for correcting ſome others be not yet come? even they who have been hitherto ſpared, or been dealt very gently with, may hereafter, if milder Remedies do no good, be as ſeverely dealt with as you have been. God takes his own Time, and makes uſe of his own Methods for diſciplining all his; and ſome he ſees good to handle after one manner, ſome after another, as to his Wiſdom ſeems beſt.
4thly. What if ſome of thoſe, who are for the preſent ſpared, ſhould be reſerved to the Judgment of the laſt Day, while you are chaſtned here, that you may not be condemned with the World hereafter. God may ſpare ſome others in Anger, and correct you in Mercy; for his forbearing to puniſh is ſometimes no Fruit of his Favour, but an Effect of his higheſt Diſpleaſure, according to that, Pſal. 81.11, 12. My People would not hearken to my Voice, and Iſrael would none of me: So I gave them up to their own Hearts Luſt.
Object. 3. But my Troubles are long and tedious, ſaith another; there is no End of them. I have been waiting and waiting for Deliverance, but it comes not. I ſee others in Trouble, and I ſee them come well out of it; but my Feet ſtick faſt in the Mire.
Anſw. To this I anſwer, 1. That it is not your Caſe alone: Did not the People of God take up the like Complaint? The Harveſt is paſt, Jer. 8.20.the Summer is ended, and we are not ſaved. The time when we expected Deliverance is over, and yet we are ſtill where we were; our Afflictions are ſtill lengthened out. Was there not a time when Zion ſaid, Iſa. 49.14.The Lord hath forſaken me, my Lord hath forgotten me? Was there not a time when David, after he had been long praying for Deliverance, and waiting, Pſal. 69.3.ſaid, I am weary of my crying, my Throat is dried, mine Eyes fail, while I wait for my God? Wherefore have no hard Thoughts of God, much leſs give way to murmuring againſt him, who deals no otherwiſe with you, than he often deals with many of his own.
2. Is not the Cauſe of God's reſpiting your Deliverance in your ſelf? Are not you ſtill unfit for Mercy? and is not that the true reaſon why you have it not? God delighteth in Mercy, Mich. 7.18. He waiteth to be gracious, Iſa. 30.18. How ready God is to ſhew Mercy to us, when we are ready and prepared to receive it, he hath declared in the moſt pathetical way of Expreſſion; Pſal. 81.13,—16.O that my People had hearkned unto me, and that Iſrael had walked in my VVays; I ſhould ſoon have ſubdued their Enemies, and turned my Hand against their Adverſaries: The Haters of the Lord ſhould have ſubmitted themſelves unto him; but their time ſhould have endured for ever. He ſhould have fed them with the fineſt of the VVheat, and with Honey out of the Rock ſhould I have ſatisfied thee. And to the ſame Purpoſe is that, Iſa. 48.18. O that thou hadst hearkned to my Commandments; then had thy Peace been as a River, and thy Righteouſneſs as the VVaves of the Sea.
So then we may thank our ſelves that in our Afflictions we wait ſo long for Deliverance. Our Mercies never meet with any Obſtructions in God, but in our ſelves. We by our Continuance in Sin, by our Remiſneſs and Slackneſs in the Work of ſound Humiliation and Reformation, retard and ſet back our Mercies; and then we complain and murmur, as if God were ſlack and unmindful of his Promiſes; as if he were hardly drawn to ſhew Mercy.
3. Deliverance out of Trouble is of God's free Grace; we cannot challenge it at his Hands. We bring our ſelves into Trouble by our Sins, and he may juſtly leave us to periſh in our Troubles. He therefore who doth all that he doth for us out of free Mercy, may take his own time to do it, when he pleaſeth. Is it fit that we who are unworthy of any good thing, who can demand nothing of him, ſhould preſcribe Times and Seaſons to him; and as if we required a Debt of him, ſet him a Day when he ſhould ſhew Mercy?
4. His own Time is the beſt Time. It may ſeem long to us that we wait, and ſtill our Expectations are fruſtrated; but our long waiting ſhall turn to our greater Advantage in the end; and we ſhall then ſee, that if we had obtained our Mercies ſooner, we ſhould have had leſs Mercy in them. God's Mercies are then moſt ſweet, and yield moſt full Content and Satisfaction, when they are fully ripe, and come in their proper Seaſon. 'Tis with them as with Fruit, if it be plucked before it be ripe, it's either wholly unſavory, or much leſs acceptable. We loſe much of the Comfort of our Mercies, unleſs we can be contented to wait for them till they come to Maturity.
Object. 4. Though my Afflictions be very ſharp, ſaith another, and ſuch as would try the Patience of any Man, yet I think I could bear them without much complaining, if the Inſtruments of my Sufferings were any other than ſuch as they are. To ſuffer by the Hands of ſuch baſe and unworthy Perſons, is a Circumſtance which I cannot think of without Indignation.
Anſw. But 1. This hath oft-times been the Lot of the beſt Men. No worſe Man than David complained that he was the Song of the Drunkards, Pſal. 69.12. and that the Abjects gathered themſelves together againſt him, Pſal. 35.15. And Job ſaid, that thoſe had him in deriſion, whoſe Fathers he would have diſdained to have ſet with the Dogs of his Flock, chap. 30.1. We are not better than theſe holy Men who met with this Meaſure in the World.
2. God may take what Inſtruments he pleaſeth to correct you with. Is it meet the Child ſhould chuſe the Rod with which the Father ſhould chaſten him?
3. 'Tis not to be doubted but that he makes uſe of the fitteſt Inſtruments. Should the Veſſel that needs ſcouring, complain againſt him that ſcoureth it, that he uſeth ſuch filthy, rough and grating Materials, rather than ſome clean, near, ſmooth and gentle thing? If he ſhould make uſe of ſuch Materials as theſe, they would do no good: He knows thoſe other are fitteſt to get off the Dirt and Filth, which ſtick ſo faſt that gentle Means will not remove them. So God on purpoſe makes uſe of foul and rugged Inſtruments, as fitteſt to rub off that ſinful Corruption and Filth that cleaveth ſo faſt unto our Nature.
To be ſhort; if we might be allowed to chuſe the Inſtruments by which God ſhould chaſten us, we would be ſure to chuſe thoſe from whoſe Hands we might ſmart leaſt, and who would conſequently do us leaſt Good. 'Tis well for us, if we can think it ſo, that when God ſees cauſe to correct us, he hath a right to chuſe his Rod.
But here ſome might ſay, The Baſeneſs of the abject and contemptible Condition of the Perſons from whom I ſuffer, doth not ſo much trouble me, as that they are thoſe from whom I deſerved better things: I have obliged them by whatever Kindneſſes I was capable of conferring on them; and when they have ſerved themſelves of me, they kick at me. 'Tis not what I ſuffer from them, but their Ingratitude that I am impatient of enduring.
Anſw. Ingratitude indeed is an odious Sin in whomſoever 'tis found; and uſually God ſome time or other meets with the ungrateful Perſon, and pays him in his own Coin. Whoſo rewardeth Evil for Good, Pro. 17.13Evil ſhall not depart from his Houſe. 'Tis ſeldom ſeen but that firſt or laſt, he that hath been notoriouſly ungrateful to his Benefactors, hath the ſame Meaſure returned into his Boſom by thoſe who have received Kindneſſes from him.
But however, ſuch odious Perſons as theſe God makes uſe of; and many times he makes them the Inſtruments of his Corrections rather than others, becauſe he ſees no other ſo fit for his Purpoſe.
1. It may be ſometimes in the good Offices we do others, we look more upon Man than upon God; we look more after Mens due Reſentment of our Kindneſſes, and their thankful Acknowledgments of them, and the anſwerable Returns they ſhould make us, than after God's Acceptance of us therein. Were our Eyes more upon God, and leſs upon Men; did we ſhew Kindneſs, and perform Offices of Love to Man in obedience to God, and ſatisfy our ſelves with his Acceptance for the preſent, and encourage our ſelves with the Expectation of thoſe Rewards of our ſincere Obedience which he hath promiſed hereafter, we ſhould neither be ſo often diſappointed of thoſe Returns which we expect from Men, neither ſhould we be ſo much troubled at Diſappointments in that kind when we meet with them. If Men prove thankful, we ſhould take it well, and bleſs God for it; if they prove unthankful, we ſhould quiet our ſelves in God's Acceptance of what we have done, as the chief thing which we looked after.
2. God may ſometimes correct us by the Ingratitude of Men, that he may thereby mind us of our Ingratitude towards himſelf. Wherefore when Man's Ingratitude is ſo grievous and afflicting to us, let us reflect upon our ſelves, and think how much more diſpleaſing our Ingratitude muſt needs be unto God, who hath done a thouſand times more for us than ever we did for any Perſon living, whom we look upon as moſt obliged by us. If we therefore think we have juſt cauſe to complain of Man's Ingratitude towards us, how much greater cauſe hath God to complain of our Ingratitude towards him! in whom we live and move, and have our being, and from whoſe ſole Bounty we have received whatever good thing we have at any time enjoyed, or do enjoy. And yet notwithſtanding all theſe Obligations, what hath our whole Life been but one continued Courſe of Provocations, and an uninterrupted Series of thoſe many ill Requitals which we have made him?
If we juſtify our ſelves, and ſay we cannot be juſtly charged with Unthankfulneſs towards God, we hereby plainly diſcover that we have never taken a juſt Account either of our Receipts from him, or of the Returns which he hath had from us.
Object. 5. But I have a continual Succeſſion and Series of Afflictions: God followeth me with one Trial after another: VVhen one Affliction is but juſt over, preſently another is in a readineſs to ſeize upon me. I have no ſooner obtained a little time to recover Breath, but I am again alarmed to prepare my ſelf for a new Conflict. This is that which tireth out my Patience, and makes me even weary of my ſelf.
Anſw. 1. 'Tis poſſible that former Afflictions, tho many and great, have not ſufficiently humbled you, nor mortified Sin in you. Tho ſomething may have been done upon you, yet God hath not accompliſhed his whole Work upon you; ſo that what hath been begun by former Trials, he ſees good to carry on yet further by what he ſtill further exerciſeth you with.
2. 'Tis poſſible that by your unmeet and ſinful Carriage, and the ſtirrings and breaking forth of Corruption in your Afflictions, you may have given God juſt occaſion of bringing other Afflictions upon you. When being under God's Hand, he expects we ſhould be humbled and reformed, then many times we diſcover more of the Pride, Stubbornneſs and Incorrigibleneſs of our Hearts, than ever we did before. Thus it was with Ephraim, when God in order to his Humiliation and Reformation laid his Hand upon him; When I would have healed Iſrael, Hoſea 7.1.then the Iniquity of Ephraim was diſcovered.
3. Though God's Corrections had for the preſent put ſome little Stop to your Sins, yet it may be afterwards you quickly returned to them again. And if we return to Sin, we need not count it ſtrange that God ſhould return to afflict us.
4. Though there ſhould be no new Provocation, yet God may afflict us again for Prevention. He ſees the ſecret Frame and Diſpoſition of your Heart. If there be but a Readineſs and Preparation of Heart to return to Sin again upon any Occaſion or Temptation offered; God who ſearcheth the Heart, diſcerneth this evil Frame thereof, and judgeth it neceſſary to ſtop the breaking forth thereof by ſome Affliction or other. To be ſure God never returns to chaſten, and renews his Witneſſes againſt us but when there is need; and therefore this we may certainly conclude, that whenſoever he takes the Rod again into his Hand, there is a Cauſe, whether we diſcern it or no. Wherefore if we muſt needs complain, let us complain againſt our ſelves: Let us complain of the deſperate Wickedneſs of our Hearts, and the Stubbornneſs of corrupt Nature, that calls for ſo many Blows. Let us complain of the Strength of Sin within us, that needs ſo many Afflictions to break the Power of it; and ſubdue it. Let us complain, that after we have ſuffered ſo much we ſhould ſtill be ſo bad; that ſo many Rods muſt be worn out upon us, and yet we are little the better.
Object. 6. But my Afflictions are ſuch as I ſee not how they can ever do me any Good. If I ſaw any probable Grounds of Hope that they might prove beneficial to my Soul, and that I might be a Gainer by them in the end, then I think I could bear them more quietly. But when I can diſcern no Tendency that they have to my Good, how can I shuſe but complain of my hard Lot, that I ſhould be more grievouſly afflicted than many others, in ſuch ways as from which no Advantage can redound unto me?
Anſw. 1. If it ſhould ſo be as you apprehend, that no Benefit could accrue to you, or was ever intended you by your Afflictions; if God ſhould lay his Hand on you merely becauſe it pleaſeth him ſo to deal with you; if he had no other end in afflicting you than only to uſe his Soveraignty and abſolute Dominion over you; yet in that Caſe ought you quietly to ſubmit. You are his Creature, the Work of his Hands, and he made you for himſelf. Prov. 16.4. Rev. 4.11.For his Pleaſure you are and were created. And having made you for himſelf, and for his own Pleaſure, have you any reaſon to complain of Wrong done you, if he deal with you as he pleaſeth? What are you that you ſhould think to be exempted from the common Condition of all Creatures, which is to be in Subjection to their Creator, and to be abſolutely at his Diſpoſal?
2. But yet this is not the Caſe; God is not wont to afflict us merely to exerciſe his Dominion over us. He chaſtens us for our Profit, Heb. 12.10that he may make us Partakers of his Holineſs. This we are ſure is his Deſign in his Chaſtiſements. And the Aſſurance which he hath given us hereof in the general, ſhould quiet us even when we cannot diſcover the particular end of his Corrections for the preſent, much leſs perceive wherein our Afflictions are advantageous to us.
3. Whereas you ſay, you ſee not how you can receive any Benefit by your Afflictions; Why ſhould you make your ſelf wiſer than God? Doth not he much better underſtand what Courſe is fitteſt to do you good, than you do? Will you ſo diſparage his Wiſdom as to ſay, he takes a wrong Courſe; and that unleſs he ſhall think of dealing with you in another manner, you ſhall never be the better for his Chaſtiſements? If you grant that God is infinitely wiſe and good, you muſt believe that the Courſe which he takes with you is beſt, and ſhall not fail in the Iſſue to procure unto you all that Good which he intended you thereby.
4. What if it ſhould ſo be that your Afflictions ſhould already have done you much Good, though you diſcern it not? This is a thing that often is; we are in the dark, and the Benefit which we have received, and are ſtill receiving by our Afflictions, is hid from our Eyes. Even they who moſt complain of the Fruitleſneſs of their Afflictions, yea that they are the worſe for them rather than the better, do many times by their very Complaints diſcover the Benefit which by their Afflictions they have received. Their Complaints ſhew that ſince they have been afflicted, they have had a deeper Senſe of the Power and Prevalency of Sin in themſelves, and of the Hardneſs of their Hearts, and of the Obſtinacy and Rebellion of their corrupt Nature. They had never ſo clear a Sight, or ſo lively a Senſe of theſe things; neither did they ever ſo much take them to Heart, as ſince the Hand of God hath lain heavy on them. Now theſe are ſuch evident and ſignal Fruits and Benefits of Affliction, as ought to be acknowledged with all Thankfulneſs.
5. So it is that oft-times it ſeems good to the moſt wiſe God for a while to conceal from us his Intentions in afflicting us, to the end that he may thereby make us the more ſolicitous about his meaning therein, and that he may quicken us to a more diligent Enquiry and Search after the Cauſe of our Afflictions; and that we may the more earneſtly and importunately ſeek unto him, and beg of him that he would be pleaſed to ſhew us why he contendeth with us, and lays his afflicting Hand on us; as alſo to help us to profit by our Afflictions. Wherefore if at any time we cannot diſcern God's End in afflicting us, much leſs ſee that we profit by our Afflictions, this ſhould awaken us, and affect us ſo much the more; this ſhould ſtir us up to make a more narrow Search after thoſe Sins by which we have incurred God's Diſpleaſure againſt us; it ſhould incite us to pray the more, that God would enable us to improve our Afflictions to thoſe Ends for which God lays them on us. This is the Uſe that we ſhould make of it, when we can neither perceive that our Afflictions do us any Good, nor underſtand why God afflicts us, and not preſently conclude that we ſhall never be the better for our Afflictions.
6. The chief Benefit to be attained by Afflictions is to be expected afterwards, rather than in the time of our lying under the Chaſtnings of God. So much the Apoſtle hath given us to underſtand, Heb. 12.11. No chaſtning for the preſent ſeemeth to be joyous, but grievous; nevertheleſs afterwards it yieldeth the peaceable Fruit of Righteouſneſs to them that are exerciſed thereby. Afflictions are ſpiritual Phyſick: Now Phyſick we know at preſent often diſcompoſeth and diſturbs Nature, and puts the whole Body out of Frame; it makes the Patient ſick before it cures him: And ſo it is with the Phyſick of the Soul; you cannot diſcern the Benefit of it till it hath done working: It makes you ſick for the preſent, but afterwards you come to ſee it was a good Sickneſs that made way for Health, and ended therein.
7. In the mean time, that you ſee not that you in ſome meaſure profit by your Afflictions, and that they are by degrees doing you good, is very much your own Fault.
(1.) You have a Prejudice againſt your Afflictions, you have an ill Opinion of thoſe Courſes which God takes with you for your Good; and this much hinders the kindly Operation of them upon you; as an ill Opinion of your Phyſician, or his Preſcriptions, hinders the working of your Phyſick, and deprives you of much of the Benefit thereof.
(2.) While you are under theſe Prejudices and perverſe Miſapprehenſions, you do not apply your ſelf to endeavour to profit by your Afflictions, improving God's Providences, and doing what in you lies to further the Succeſs of the Means which he applies and makes uſe of for the Cure of your Soul. While your Prejudices continue, and you are thereupon ſtill ſluggiſh and unactive, how can you expect to be ſenſible of the Benefit of your Afflictions? Caſt off your Prejudices, have good Thoughts of God's Methods of Cure; firmly believe that the Courſe which he takes with you is the beſt and fitteſt to do you good; ariſe, and be doing what you can towards the promoting of God's Deſign in afflicting you; ſearch your Heart, try your Ways, endeavour to get a Sight of your Sins, a true Hatred of them, ſerious and firm Reſolutions to forſake them; renew theſe your Reſolutions often, ſtill endeavour to confirm and ſtrengthen them more and more; and above all, be earneſt and unceſſant in Prayer to God that he would be pleaſed to bleſs your Endeavours; and then ſay if you ſee any Cauſe of complaining, that your Afflictions are ſuch as can never do you any Good.