The Good of Early Obedience, Chapter 2
CHAP. II.
Afflictions called a Yoke. In what ſenſe they are good, and for whom.
1. AFflictions may be called a Yoke, and ſo they are often in Scripture, Lev. 26.13. I am the Lord your God, which brought you forth out of the Land of Egypt— and I have broken the Bonds of your Yoke, and made you go upright. He ſpeaks of the great afflictions with which Iſrael was ſo oppreſſed and burthened in Egypt, that their backs were bowed down, and they were even ſunk and broken under them: and this God calls their affliction, I have ſurely ſeen the affliction of my people which are in Egypt, Exod. 3.7. and Deut. 26.6, 7. The Egyptians evilly entreated us and afflicted us, and when we cried to the Lord, he heard our voice, and looked on our affliction and oppreſſion.
And this ſeems to be the Yoke intended in the Text, at leaſt to the Church of the Jews that were then in Babyloniſh bondage, which the Holy Ghoſt calls a Yoke, Jer. 27.12. Bring your necks under the Yoke of the King of Babylon. And Jer. 30.8. It ſhall come to paſs in that day, ſaith the Lord of Hoſts, that I will break his Yoke from off thy neck, and burst thy bonds. And accordingly the Church here calls her preſent affliction and miſery by reaſon of her captived ſtate, a Yoke, Lam. 1.14. The yoke of my tranſgreſſions is bound by his hand. [The yoke of my tranſgreſſions] that is, the puniſhment procured by my tranſgreſſions; as if he ſhould ſay, God hath laid upon me a heavy Yoke of affliction as the juſt reward of my ſin.
Now this is a Yoke that it is good for a man to bear in his youth. Afflictions have in them matter of real advantage. This ſeems a Paradox to ſenſe; and no wonder, for even good men can hardly make ſenſe of it. Therefore let us a little enquire,
In what ſenſe afflictions are good, and
For whom they are good.
Queſt. 1. In what ſence are afflictions good?
Anſw. They are not good in themſelves, they are not bona, though they may work in bonum; they are not good things, though they may work to good ends.
In their own nature they are evil, and ſo called in Scripture, Amos 3.6. Is there any evil in the City, and the Lord hath not done it? Iſai. 45.7. I make peace, and create evil, I the Lord do all theſe things. Mic. 1.12. The inhabitant of Maroth waited carefully for good, but evil came down from the Lord unto the Gate of Jeruſalem.
That which is a fruit of ſin, a part of the curſe, introduced upon the breach of the firſt Covenant, muſt needs be in it ſelf evil. But ſo is affliction. It is evil in it ſelf, and evil to the Creature, evil in its nature, and evil in its tendency. But yet as afflictions are ordered and directed by God, and under the management of his Spirit, ſo they are good, they ſerve to good purpoſes.
But I ſhall give a more diſtinct Anſwer to the Queſtion in four gradual Concluſions.
1. Nothing Man miſtakes more about than Concl. 1 the matter of good. This is moſt evident from the differing opinions of the Ancients about it;Auſtin reckons up 288. which all ſhew that man is acted herein very much by fancy and preſent appearances: inſomuch that if God ſhould give a man his own wiſh, he would ruine himſelf with evil under the ſhew of good. Brine preſerves many things which would rot in Sugar, and yet ſenſe is all for pleaſing the ſweet tooth. But no wiſe Body will give a ſick man what he deſires, but what the Phyſician directs. As God ſometimes in judgment pleaſes a man to his ruine, (Pſal. 106.15. He gave them their requeſt, but ſent leanneſs into their ſouls.) So he ſometimes in mercy croſſes him to his advantage. We are ſhort ſighted, and diſtempered with paſſions; and therefore call that good which would be our bane, and deprecate that as evil which would be a real benefit.
Doubtleſs, Joſeph could not but regret at, and (being a good Youth) pray againſt his Brethrens unnatural cruelty, as having nothing in it in appearance but evil and vaſſalage. What? for a young Stripling to be fold for a Slave? to be barter'd away out of his Father's boſome into a ſtrange Country, never like to be heard of more? then caſt into Priſon, and expoſed to all ſeverities? Can there be any good in this? Senſe and opinion ſay no: But pray conſider, How had he been raiſed to ſuch a price, if he had not been firſt made ſo cheap? how had he been made a Prince by Strangers, if he had not been made a Slave by his Brethren? nay, how many had periſhed for bread, had not he been ſent for merchandiſe into Egypt? So Joſeph afterwards acknowledges, Gen. 45.5. Ye ſold me hither, but God ſent me before you to preſerve life. And Gen. 50.20. As for you, ye thought evil againſt me, but God meant it unto good, to bring to paſs as it is this day, to ſave much people alive.
God many times takes away for our good, ſtrips us for our advantage, caſts us down, and ſeemingly caſts us off, and all for our benefit. Opinion ſays, with old Jacob, All theſe things are againſt me, Gen. 42.36. and yet they were all for him; and therefore
Concl. 2 Good is to be eſtimated, not by its ſuitableneſs to ſenſe, but by its reference to the ſoul. That is the trueſt good which promotes the intereſt of the better part; no mans condition can be made good by any outward circumſtances, while the caſe of his ſoul is deſperate; for that is the better part of us: and therefore good men have always valued themſelves more upon their inward indowments, than any outward acquiſitions; and have ſet more ſtore by a Dram of Grace, than by all outward comforts.
Good is to be judged by its conducency to Concl. 3 the chief good. God is the chief good, and our chief good is in the enjoyment of him; and therefore whatever tends to the promoting of our enjoyment of God, that is to be reckoned as good, be it in it ſelf pleaſant or ungrateful, ſweet or bitter. For as nothing is good, but what is from the chief good; ſo nothing is ſo, but what conduces to the fruition of him: and therefore
That may be good in its uſe which is not Concl. 4 good in its nature. Afflictions may be regretful to the fleſh, becauſe of preſent ſmart; but they may be very conducing to the ſoul, becauſe of after benefit. No affliction at the preſent ſeems to be joyous, but grievous; nevertheleſs afterward it yields the peaceable fruits of righteouſneſs to them which are exerciſed thereby, Heb. 12.11.
The end puts a lovelineſs into thoſe means which otherwiſe have no lovelineſs in them. Thus you launch a part to eaſe the whole, and cut off a limb to preſerve life. We are not ſo much to conſider what things are in themſelves, as what they are in their tendency and end; Phyſick muſt have time to work.
Queſt. 2. For whom are afflictions good?
Anſw. The Text anſwers the Queſtion indefinitely, and an indefinite is of the nature of an univerſal, It is good for a man] that is, for every man: all men come under one of theſe denominations they are either good or evil, now afflictions are good for both.
Firſt, They are good for a good man, or elſe God would never lay good men under them; but we ſee them that lye neareſt to his heart to be moſt under this Yoke. God gave to Eſau Mount Seir to poſſeſs it, but Jacob and his Children went down into Egypt, Joſh. 24.4. and yet Jacob was loved, and Eſau hated, Mal. 1.2, 3. The good Figs were ſent into the Land of Chaldea for their good, Jer. 24.5. He for our profit, Heb. 12.10. This Yoke is not only profitable but neceſſary, and it is the wiſdom of God to ſuit his Providence to our neceſſities For a ſeaſon ye are in heaveneſs, if need be, 1 Pet. 1.6. Not elſe. A tender Father doth not uſe the Rod, but when there is need; he provides with delight, but he puniſhes with regret. God hath a treaſure of mercy, and a treaſure of wrath, the treaſure of mercy is of his own filling, but the treaſure of wrath is of our filling; and therefore we are ſaid to treaſure up to our ſelves wrath againſt the day of wrath, Rom. 2.5. that is, by our ſinning againſt God.
There is more or leſs of all ſin, where yet the work of converſion is really wrought. There is much luſt to be mortified, pride to be ſubdued, the World to be crucified, the will to be made more docile and reſigned, the affections to be weaned, many remains of ſin to be purged out; and this God doth by afflictions. By this ſhall the iniquity of Jacob be purged, and this is all the fruit to take away his ſin, Iſai. 27.9. He brings them into deep waters, not to drown them, but to cleanſe them. Gold is not caſt into the fire to be conſumed, but to be refined; ſo that the fire takes nothing from it but the droſs. Nor doth affliction take any thing from a good man but his ſin.
And as it is neceſſary for the purging out of ſin, ſo it is for the exerciſing and improving of Grace; it is a Fining-Pot to faith, 1 Pet. 1.7.
The Promoter of humility, 2 Cor. 12.17.
The incentive to godly fear, Pſal. 55.19.
The Worker of patience, Rom. 5.8.
A Rack for confeſſion of ſin, Pſal. 32.4, 5.
A Goad to repentance, Jer. 31.18.
A School of obedience, Heb. 5.8.
An improvement of all holineſs, Heb. 12.10.
Thus what the outward man loſes, the inward man gets; if he be ſtraitned in the Fleſh, he is enlarged in the Spirit. It is ſaid of the Children of Iſrael, that the more they were afflicted, the more they multiplied and grew, Exod. 1.12. And ſo doth Grace in every good man, it grows by affliction. When the North Wind blows upon the Garden of the Spouſe, then her Spices flow forth, Cant. 4.16. The biggeſt Fiſh are in the ſalt Waters and they are the moſt growing Chriſtians that are moſt in the ſalt Waters of affliction.
Secondly, Afflictions are good for carnal and unconverted men, and that many ways.
Firſt, They many times obviate thoſe evils which, through the corruption of our natures, are occaſioned by worldly proſperity. Good men are many times made worſe by outward ſucceſſes, and therefore no wonder if evil men are ſo much more. Let favour be ſhewed to the wicked, yet will he not learn righteouſneſs, Iſai. 26.10.
Outward proſperity cauſes great indulgence to the Fleſh, which is an utter enemy to Vertue. The beginning of all obedience is the mortifying the Fleſh, which no natural man can endure, eſpecially when nouriſhed by eaſe and proſperity; for then reaſon is moſt commonly drowned in ſenſe, and judgment extinguiſhed in appetite.
It tempts a man to take up his reſt in preſent comforts, like the Children of Reuben and Gad, who when they found the Land of Gilead was a place for Cattel, Numb. 32.1. they ſue to Moſes that that may be their portion, This Land is a Land for Cattel, and thy Servants have Cattel; wherefore, ſay they, if we have found Grace in thy ſight, let this Land be given to thy Servants for a poſſeſſion, and bring us not over Jordan, ver. 4, 5. Though Canaan was the promiſed Land, and the Bleſſing lay in a Portion there, yet they deſire to take up on this ſide Jordan, without ſeeking ought in the Land of promiſe.
It hinders our enquiries after God, and becomes a temptation to ſet light by him and his Precepts. Job, ſpeaking of the proſperity of the wicked, makes this the ſad effect of it, Therefore they ſay unto God, Depart from us, for we deſire not the knowledge of thy ways; what is the Almighty that we ſhould ſerve him? and what profit ſhould we have if we pray unto him? Job 21.14, 15.
Nay, it provokes to down right Atheiſm. And this is the reaſon of Agars prayer againſt riches, Leſt I be full and deny thee, and ſay, Who is the Lord? Prov. 30.9. Thus the proſperity of fools deſtroys them, Prov. 1.32.
It puffs up the heart with pride and ſcorn. They are not in trouble as other men, neither are they plagued like other men; therefore pride compaſſeth them about as a Chain, Pſal. 73.5, 6.
Now theſe and ſuch like miſchiefs are often remedied by early affliction. By being inured to wants and abatements, we are made to ſee the emptineſs of the Creatures, what lying vanities they are. The ſoul is hereby put upon ſeeking after God, In their afflictions they will ſeek me early, Hoſ. 5.15. By this means the ſoul is debaſed and laid low. And this the Holy Ghoſt makes to be one fruit of early bearing the Yoke, in the next Verſes to the Text, He ſitteth alone and keepeth ſilence, becauſe he hath born it upon him. He putteth his mouth in the dust, Lamen. 3.28, 29.
Secondly, Affliction is inlightening. It is good for diſcovery. There are many excellent Leſſons learned in the School of affliction.
1. It diſcovers a man to himſelf, and makes him ſee what a poor, frail, inconſiderable thing he is, according to that of David, Pſal. 9.20. Put them in fear, O Lord, foreign from foreign ager fuit, doluit, calamitoſus fuit.that they may know themſelves to be but men. To be but enoſh, poor, weak and miſerable men. Affliction makes us know our ſelves. Caligula and Domitian (two Roman Emperours) in their proſperity would be Gods; but when it thundred, they were ſo terrified, that then they knew they were but men. Proſperity makes a man a Stranger to himſelf; no man knows that pride, that impatience, that luſt, that unbelief, that frowardneſs, that is in his heart till affliction comes to ſearch him. God led Iſrael forty years in the Wilderneſs to know what was in their hearts, that is, to make them know, Deut. 8.2.
2. It is a means to diſcover the vileneſs of ſin to the ſoul. When the Patriarchs were diſtreſſed and in adverſity, then they ſaw (and never till then) the greatneſs of their ſin in ſelling their Brother, Gen. 42.21. If they be bound in Fetters, and holden in Cords of affliction, then he ſhews them their work and their tranſgreſſions that they have exceeded, Job 36.8, 9. Nothing diſcovers the vileneſs of ſin more than the ſufferings of Chriſt, and the afflictions of the Creature.
3. God by affliction diſcovers himſelf to the ſoul. In the Word we hear of God, but in affliction we ſee him, I have heard of thee (ſays Job) by the hearing of the ear, but now mine eye ſees thee, Job 42.5. It is ſaid of Manaſſeh, 2 Chron. 33.13. Then Manaſſeh knew that the Lord he was God. Then! When was that? When he was caught among the Thorns, and bound with Fetters, and carried to Babylon, till then he knew not the Lord.
Thirdly, Affliction is good as it is preparatory to Grace and Converſion. What excellent Veſſels have been formed by the hand of the Former of all things in the Furnace of afflictions! It is preparatory to converſion ſeveral ways.
1. In that it makes us more ſerious. When we are out of the noiſe of worldly allurements, then conſcience is apt to reflect and make us bethink our ſelves. If they ſhall bethink themſelves in the Land whither they are carried captive, 2 King. 8.47. When was it that the Prodigal came to himſelf, but when he was pinched and almoſt pined with Famine, Luke 15.16, 17.
2. It is a means to reduce our wanderings. Man is a ſtragling Creature, very prone to wander from God and loſe himſelf. He is never weary of following his ſins till God hedges up his way with Thorns. God hath two Hedges which the Scripture mentions.
The Hedge of protection, Job 1.10. Iſai. 5.5. and
The Hedge of affliction, Hoſ. 2.6. I will hedge up her way with Thorns.
The Hedge of protection is to keep his people from danger, the Hedge of affliction is to ſtop them that wander. The one is to fence his people from ſuffering, the other is to ſtop Sinners in the way of ſinning, and to put them upon returning. So when God had hedged up Iſrael's way with Thorns, then She reſolves to return, I will return to my firſt Husband, for then was it better with me than now, Hoſ. 2.6, 7.
So the S… p…agint render it in Job 33.16 foreign.3. It opens the ear to Diſcipline, Job 36.8, 10. If they be held in the Cords of affliction,—Then he opens their ear to Diſcipline. There is the outward ear of the ſenſes, and the inward ear of the ſoul; the outward ear is ſeldom ſtopped, but the inward is often, and that is the ear intended here, the ear of the heart: this is naturally ſtopped againſt the counſels of God. Pride, ignorance, unbelief, impenitency, love of ſin, prejudices and ſenſual delights, are the Ear-Wax that ſo ſtop the Sinners ear that he will not hear the voice of the Charmer, charm he never ſo wiſely, Pſal. 58.5. Till the ear be unſtopped, there is no receiving the word; therefore God puts the end of his Rod into the ear (as Chriſt did his finger into the deaf mans, Mark 7.33) and ſo unſtops it, and opens it to Diſcipline. And thus the Rod makes entrance for the word.
4. It makes way for convictions to ſtick and abide upon the heart. Theſe are very often ſtifled in proſperity. The noiſe of the Timbrel and the Harp drown the voice of conſcience. Man is naturally like the wild Aſs, Jer. 2.24.which (the Prophet ſays) is uſed to the Wilderneſs, that ſnuffeth up the wind at her pleaſure, in her occaſion who can turn her away? they that ſeek her, will not weary themſelves, in her month they ſhall find her; that is, when She is great with young, ſo big, and near her time, and full of pain that She can hardly ſtir. So the Sinner, though ſtiff and ſtubborn, untractable and unteachable, and (like the wild Aſs) ſnuffs at any that ſhall reprove him, refuſes to hear, yet in his month he may be found; if God brings him into ſtraits and diſtreſſes, this tames him; this was the month in which the conſciences of Joſeph's Brethren found them; when they were in diſtreſs themſelves, then conſcience ſmote them for the wickedneſs done to Joſeph, Gen. 42.21. We are verily guilty concerning our Brother, in that we ſaw the anguiſh of his ſoul, when he beſought us, and we would not hear; therefore is this diſtreſs come upon us.
5. It ſtirs up the heart to pray, and ſeek after God. They that never pray, will pray in affliction. The Heathen Mariners call every man upon his God when they are in a Storm, Jon. 1.5. Sea-men for the moſt part are none of the devouteſt ſort, not given much to praying, they will ſwear twice where they pray once, yea ten oaths to one prayer; and yet Storms and Tempeſts make them run to God, They that go down to the Sea in Ships, they cry to the Lord in their trouble, Pſal. 107.23, 28. And hence comes that Proverb, He that can't pray, let him go to Sea. When the Storm brings them to their wits end, (ver. 27.) then they'll cry to God; when they can no longer help themſelves, then they come to God for help.
As extremity is Gods opportunity, ſo it is the time of mans importunity. At other times we are lame in Duty, but the Rod makes us find our legs, and then we run to God, Lord in trouble have they viſited thee, they poured out a Prayer when thy chaſtening was upon them, 2 Sam. 14.29, 30, 31.Iſai. 26.16. Joab would not come to Abſolom at his Call, but when he ſet his Barly-Field on fire, then he came. Chriſt had never heard of many, if their neceſſities had not brought them; when Palſies, Poſſeſſions, Feavers, &c. came upon them, then they came to him.
6. It teaches them to ſee the emptineſs of the Creature, and what a vain thing the World is. In our eaſe and proſperity we are apt to ſurfeit by exceſs in ſenſual fruitions. The luſt of the fleſh, the luſt of the eye, and the pride of life, are the young mans Trinity. Hence that of the Apoſtle, 1 John 2.14, 15, 16. I write to you young men, (though the expreſſion there hath a ſpiritual ſenſe) and what doth he write unto them? Love not the world, nor the things that are in the world; for all that is in the world, the luſt of the fleſh, the luſt of the eye, and the pride of life, is not of the Father. This is a rare Leſſon for young men, but how ſeldome do any learn it till they come into the School of affliction! How have I known many young ones wholly given to pride and pleaſure, but when God hath brought them under the Rod, fetter'd them with afflictions, made their Bed upon the Brink of the Grave; O how have they then cryed out of their follies, their miſpending precious time, their neglecting God and their ſouls, their regarding lying vanities, and ſo forſaking their own mercies; and what ſtrong reſolutions have they then made, never to return to theſe follies again! And theſe things are great Preparatories to converſion.
Now then if afflictions obviate thoſe evils which through the corruption of our Natures are occaſioned by proſperity, if they are inlightening, and helpful to great diſcoveries, and if they are preparatory to Grace and converſion; then ſurely it muſt be good for a man to bear the Yoke of affliction betimes.