Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 38
SERMON XXXVIII.
Job V. 6, 7.
Although affliction cometh not out of the duſt, neither doth trouble ſpring out of the ground: yet man is born unto trouble, as the ſparks fly upward.
THe words which I have read to you, are the words of Eliphaz, the Temanite, unto his friend Job, who Chap. 3. had made ſo bitter a complaint of his afflictions: whether he had this title from his Anceſtors, as ſome think, Gen. 36.11. where we read of one Eliphaz (a deſcendent from Eſau, who begat Teman), or from his Countrey (which I take to be moſt probable); for we read Jer. 49.7. concerning Edom, thus ſaith the Lord of Hoſts, Is wiſdom no more in Teman? Teman was certainly a City in the dominion of Edom, famous both for wiſe and valiant men, as you may learn from verſ. 8. of the Prophecy of Obadiah; Shall I not in that day (ſaith the Lord) even deſtroy the wiſe-men out of Edom, and underſtanding out of the Mount of Eſau, and thy mighty men, O Teman, ſhall be diſmayed: It is not much material. This Eliphaz in probability was an Edomite, an inhabitant of Teman, a friend of Job, who by appointment was come with the two others to viſit Job, upon the report of his great affliction: he began his diſcourſe in the former Chapter, and continueth it in this. I ſhall not concern my ſelf in the other part of Eliphaz his diſcourſe, in the Verſes which I have read to you, he ſeemeth to comfort Job from a twofold Conſideration.
1. That the hand of God was in his affliction; for that is implied, when he ſaith, Affliction cometh not out of the duſt, neither doth trouble ſpring out of the ground.
2. From the conſideration of the fate of man. Man (ſaith he) is born unto trouble, as the ſparks fly upward. The Propoſition of theſe two Verſes, is plainly this:
Prop. That God hath a great hand in all the evils that come upon us. Man is born unto trouble, and it is as natural to him, as for the ſparks to move upward, and his afflictions come not out of the duſt. It is the obſervation of an Eminent Divine of our own (in his excellent commentary upon this Verſe), that this is a Proverbial ſpeech, and the ſenſe of it, That affliction cometh not by chance or fortune; and ſo the duſt, and the ground in my Text ſtands oppoſed, 1. To God, and 2. To our ſelves. What if I ſhould offer my thoughts, that it is an Eliptical ſpeech, and much parallel to that, Pſal. 75.6, 7. For promotion cometh neither from the Eaſt, nor from the Weſt, nor from the South: But God is the Judg, he putteth down one, and ſetteth up another: So here affliction ſpringeth not out of the duſt, nor trouble out of the ground, but God hath an hand in all; only this latter part is left to us to be underſtood. My preſent deſign will not lead me to conſider how far man is felo de ſe and the author of his own evils, having the meritorious cauſe in his own ſoul; but I ſhall only diſcourſe of God as the efficient cauſe, the other will fall in, as that which moveth God to ſuch an execution of Providence.
Here are two branches in the Propoſition.
1. That man is born unto affliction and trouble, as the ſparks fly upward; it may be underſtood that he hath a right to it, as the ſparks have by the Law of Creation, diſpoſing and ordaining them to ſuch a motion; ſo man hath a legal right to trouble, by vertue of the firſt Covenant, In the day thou eateſt thereof, thou ſhalt dye. Now this man hath as a ſinner depraved, and fallen from that Original rectitude in which God created him. 2. He hath a natural fitneſs and diſpoſition to it, and is by his nature ſubjected to a variety of afflictions and troubles. As the ſparks, by reaſon of their levity, have an aptneſs to move upward; ſo hath man through his natural conſtitution, ever ſince the craſis of his humours was impaired and ſpoiled upon the fall, a native fitneſs and diſpoſition to receive impreſſions of affliction and trouble.
2. That this trouble, theſe afflictions come not upon us by chance, but by the hand of God. It was the ſaying of a good Prophet, 2 Kings 6.33. This evil is of the Lord. The Prophet ſpeaks of evils more generally, Amos 3.6. Shall there be any evil in the City, and the Lord hath not done it? and verſ. 5. Can a bird fall in a ſnare on the earth, where no gin is for him? And this is true of all ſpecies of penal evils, which we call troubles and afflictions, whether they fall upon our bodies or ſpirits, or in our eſtates, or from our relations, &c. The Queſtion is,
Queſt. How this is conſiſtent with the goodneſs and mercy of God? Can God be the Author of evil? Lam. 3.33, 34. He doth not afflict willingly, nor grieve the children of men to cruſh under his feet all the priſoners of the Earth.
Sol. The anſwer is very eaſie, there is an evil of ſin; of this God cannot be the Author, he can neither be tempted with evil, nor tempt any man: but there is an evil of puniſhment, indeed in it ſelf not evil, as I ſhall ſhew more by and by. Of this none doubteth but God may be the Author, yea there is no evil of this nature in the City, which he hath not done.
2. Nor is this at all inconſiſtent, either with the purity and holineſs, or the mercy and goodneſs of God; for, as I ſaid before, theſe kind of evils are only nuncupatively ſo, and have no more evil in them, than as they are ingrateful to our pallats, and but nicknamed evils by us, following the fallible judgment of our ſenſes. Quae vulgus infamat malorum titulo arcanis ſuae benignitatis decrevit; God in his eternal thoughts of love, hath decreed the effecting thoſe things which we ſcandalize with the name of Evils: Evils of puniſhment are good under a diſguiſe, and we ſhould not call them Evils, if ſenſe did not caſt a miſt before our eyes. 'Tis ſenſe, deceivable ſenſe, that both makes us call the real evils of ſin good, and the real good things of afflictions, and troubles, evil. When God once diſpelleth this miſt, and opens the eyes of the ſpiritual underſtanding, it ſees after another manner, and it then crys out with David, Pſal. 119.67. Before I was afflicted, I went aſtray, but now I have kept thy word. Verſ. 71. It is good for me that I have been afflicted, that I might learn thy ſtatutes. Thus the child, when it comes to underſtanding, bleſſeth the rods and ferula's with which he was corrected; and which, when he was a child he deprecated, and would gladly have cut in pieces. Let me ſhew you a little, that theſe things which we diſgrace with the name of Evils, and of which the holy and gracious God is not aſhamed to be the Author; are not Evils, but ſuch as deſerve a better name, and ſuch good things as are ſome of the greateſt goods the child of God meets with on this ſide of Heaven. To this purpoſe we will conſider them,
1. As they contribute to the Predication of the Holineſs and Juſtice of God, and the making him to be feared and adored in the world.
2. As they many ways contribute to the happineſs of thoſe that ſhall be ſaved.
1. I ſay, firſt, as they predicate the glory of Gods Juſtice and Holineſs. Juſtice and Holineſs are two eminent Attributes of the Divine Being, ſo eſſential unto it, as if he ſhould not be juſt and holy, he could not be God. Now the Holineſs and Juſtice of God could never be ſo known in the world, but for the afflictions, troubles, and puniſhments which are abroad in it; God is infinitely removed from our ſenſes, we can only read him in his word, and in his works. The word of God evidenceth theſe two Attributes to us by faith, for the word is the object of faith, and faith is the evidence of things not ſeen. The word of God ſpeaketh God a juſt and holy God, and therefore we believe it: but as in a State, the Juſtice of the Magiſtrates would never be ſeen in making good Laws, and diſcourſing juſt things, if he never put them in execution; ſo neither ſhould we ever have any demonſtration of the Juſtice and Holineſs of God, if it were not for thoſe afflictions and puniſhments of ſinners, by which he declareth to the world his abhorrence of ſin, and the exactneſs of his Juſtice. I remember the Apoſtle, Rom. 3.25. telleth us, That Chriſt was ſet forth to be a propitiation through faith in his blood, to declare Gods righteouſneſs: and God being about to deſtroy Pharaoh, ſaith, I will get me honour upon Pharaoh. What honour? the honour of his Juſtice and Righteouſneſs. It is the great intereſt of God, to declare unto the world his Juſtice and Holineſs; How elſe ſhould he have the revenue of his glory from theſe Attributes? Now I ſay, Evils of puniſhment are upon this account great goods, and were neceſſary, if they were cauſative of no other than this good. If God obtained no more from them, than the Proclamation of his Holineſs, and Predication of his Juſtice and Righteouſneſs, yet this were enough: and thus much he gains from his puniſhment of the worſt of men; if they be not made better by them, yet God is by them made more glorious, and declareth his righteouſneſs. The argument is this: Thoſe things cannot be evil, however we may miſcall them, which immediately tend to make God more glorious in the eyes of the world: but this all Evils of puniſhment do, they ſpeak God a pure and holy God, and a juſt and righteous God. But there is much more to be ſaid than this is.
2. They very much contribute to the good of ſuch as ſhall be ſaved. 1. They contribute to make us better while we live here; and, 2. To make us eternally happy hereafter. It is only the fooliſh child that (as I ſaid before) quarrelleth at the rods and ferula's that correct the wildneſs and wantonneſs of its youth. The grown man bleſſeth God, and thanks his maſter for them: He that ſpareth the rod, ſaith Solomon, hateth the child: but he that loveth him, chaſteneth him betimes, Prov. 13.24. and adviſing Parents, again ſaith, Prov. 23.13, 14. Withhold not correction from the child; for if thou beateſt him with the rod, he ſhall not dye: thou ſhalt beat him with the rod, and ſhalt deliver his ſoul from hell. In ſhort, 1. By afflictions, Souls ordained to life, are kept from hell. 2. By afflictions, ſuch ſouls are fitted for the Kingdom of Heaven.
1. I ſay, firſt, By afflictions, as by a divine ſacred means, the ſouls of ſuch as are ordained unto life, are ſaved from hell. If mans rod may be a means to ſuch a bleſſed end, Gods rod will certainly do much more: the rod and reproof give wiſdom, Prov. 29.15. Solomon tells us, That fooliſhneſs is bound up in the heart of a child, but the rod of correction ſhall drive it far from him, Prov. 22.15. It is as true as to the Children of God, as it is with reference to the Children of men. Have not you obſerved a tender Mother, ſometimes ſeeing a fooliſh child too buſie with the fire, or candle, taking the childs hand, or finger, and holding it ſo near, that it ſcalds, or burns it ſelf, ſo learning the burnt child to dread the fire? God hath never a child, but is too too ready to be playing with hell-fire, playing over the hole of the Aſp, and den of the Cockatrice. God takes his childrens fingers, and ſcalds them a little with the fire of Hell in their Conſciences, making them to be a continual terror, inſtead of a continual feaſt, or with the Candles of Afflictions and outward trials, and thus they are delivered from Hell. Adam had never ſeen death, he had only heard of it in the threatning, in caſe he did eat of the Tree that ſtood in the midſt of the Garden: he put out his hand and took of the fruit, and did eat, his poſterity ſhall now ſee and feel death; they ſhall be in deaths often, and have leiſure to think, if the torments of the ſtone, or the gout be ſo great, what will the torments of Hell be? If I am not able to ſtand under the terrors of an affrighted Conſcience for a few months, how ſhall I abide everlaſting wrath? That ſo he may be more wary and afraid. Demonſtrations of the truth of the word, have a great force with our unbelieving hearts. God hath therefore in infinite wiſdom and goodneſs, ſo ordered it, that one while his people ſhall be in the fire of a Fever, another while in the darkneſs of a divine deſertion. By the firſt they ſhall learn to conclude how hot the fire of Hell muſt be; by the later, how dreadful that utter darkneſs ſhall be, which ſhall be the impenitent ſinners portion: what it is to be forſaken of God for ever, upon the hearing that dreadful ſentence, Depart from me you curſed, into everlaſting burnings, prepared for the Devil and his Angels. They ſhall ſometimes find Satan at their right hand, to learn them what it is to be with the Devils to all eternity; they ſhall ſometimes want bread to eat, and water to quench their thirſt, and left from thence to conclude, what the condition of a Dives is, that would in thoſe flames be glad of a cup of cold water to cool his tongue: they ſhall have extremities of pains for a little time in ſome particular joynts and limbs, and thence gather what the torments of the whole body and ſoul muſt be for ever and ever; when all the Vials of Divine wrath ſhall be poured out upon them. I do not doubt, but many a ſoul in glory, is this day bleſſing God for its life of trials, pains and afflictions; and could we hear them ſpeak, they would tell us, they were beholden in a great meaſure, to the thouſands of little hells, they ſuffered here, for the Heaven to which they have crouded, through much tribulation, and waded through many waters of Marah, which they found it difficult (while they were in their delicate fleſh) to drink of, becauſe their taſt was bitter.
2. By afflictions and troubles the ſaints are fitted for the Kingdom of God. They are ſuch good things as accompany ſalvation, and make the heirs of ſalvation fit for the Kingdom of God. We muſt be made meet for the inheritance of the ſaints in light before we come to it, Col. 1.12. and we are made ſo by afflictions in a great meaſure. Do you ſometimes ſee ſome beautiful ſtones in a famous ſtructure, ſhining with variety of Colours, and adorning the places where they are? How came they (think you) by this beauty? were they only beholden to the Painter for an ingenious mixture, and laying on of colours? This would never have made them ſo without hewing, and ſmoothing, and poliſhing; but both theſe together complete their beauty. The Stone-cutter firſt hews off their roughneſs and poliſheth them; then the Painter layeth his colours upon them. Amongſt other expreſſions, by which the Scripture expreſſeth the bleſſed ſtate of the ſaints, this is one promiſe, Rev. 3.12. I will make him that overcometh a pillar in the houſe of my God. To make a Soul a Pillar, a beautiful glorious Pillar in the Houſe of God; it is not enough that the holy ſpirit comes, and like a Painter adorneth the ſoul with its varieties of gracious habits; but the Providence of God (eſpecially as to ſome of them, who are of courſer rougher conſtitutions,) muſt alſo come and hew, and cut, and poliſh them, with varieties of trials and afflictions; and thus they become at laſt beautiful Pillars, beautiful for faith and patience, for ſelf denial and meekneſs; ſtrong to bear the croſs, and ſubmiſſive to the burthen of it. Thus by many tribulations they enter into the Kingdom of God; by many tribulations, not only as the road to Heaven, the dark entry into that place of light, but as means fitting them for Heaven; Files, filing off that ruſt with which they could never enter in there. Even the man according to Gods own heart confeſſed, that before he was afflicted, he went aſtray; and that his afflictions had contributed to his learning of the Lords Statutes. We ſillily call afflictions evils; but conſider thy ſelf (ſaith an acute Author) how often haſt thou been made better by thoſe things, thoſe afflictions which thou defameſt with the name of evils? Auguſtine lamented, that a Fever had corrected that luſt in him, which the love of God, and the meditation of that could not extinguiſh. Certainly the ſame reaſon which forbids us to call that good which maketh us worſe, will likewiſe reſtrain us from calling that evil which maketh us better. God doth ex diſpendio naturae, parare compendium gratiae; (in the phraſe of an ingenious Writer) he maketh the outward man decreaſe, that the inward man may by it increaſe: ſo that troubles and afflictions ſeem but Divine inventions to make the ſaints both more holy, and more happy. How ſhould we have lien grovelling on the earth, if God had not prepared us there a bed of thorns; and lien always ſucking at the worlds breaſts, if God had not rubbed them with this wormwood? How often would the pitifully wanton heart of a good Chriſtian have been priding it ſelf at a Looking-glaſs, if God had not ſpoiled her ſmooth face with the Small Pox, or ſome other deforming diſeaſe? How often is the love and delight of a ſoul canton'd out to a Wife or an Husband, to a Child or a Friend; and how little a ſhare hath God of it, until he cuts off theſe ſuckers from the roots of our ſouls? How little time can a man or woman oft times find for Meditation or Prayer, for examining his heart, and reflecting upon his ways, till God ſhutteth him up in a Priſon, in a ſick Chamber, &c. that he hath nothing elſe to do? then he cries with the Church, Let us ſearch and try our ways, and turn again to the Lord. How little, how ſeldom ſhould we with any ſeriouſneſs, or in any ſolemn manner remember God, if God ſometimes did not forget us? When ſhould we be willing to entertain thoughts of a better life, of a more enduring ſubſtance, if we always had full meaſures of the contentments of this life? The uncertainty we have of earthly riches, makes us look for the more enduring ſubſtance. A baniſhment from our Country, or daily perſecution and vexation in it, makes us think of, and prepare for a better Country. By dying daily, we become willing to dye, and to be with Chriſt. If we did not ſee the gourds that refreſh us, and keep the heats of the world from our heads, come up in a night, and go down by an Eaſt wind the next night, we ſhould cry, it is good for us to be here, let us build us Tabernacles. We ſhould be married to the world, and unwilling ever to think of a divorce, or a being married to Chriſt, if God did not ſometimes let us experience that we had a lye in our right hand, were fond of a picture, and embraced a ſhadow. The Gaols, and priſons of the earth make the earth more bitter, and the liberty of the ſons of God more ſweet. The pains of the earth, and the labours of the world, make the reſt of Heaven and the joys thereof more deſirable. Beſides, that faith and patience are no Summer-graces: if we ſhould never have any Winters, when ſhould they have any exerciſe? Tribulation worketh patience, and the hour of trial is the time for its perfect work. But this were almoſt an infinite Theme to diſcourſe in its latitude, the variety of good which floweth to the ſouls of Gods people from afflictions and troubles; they are by them tried, purged, made white; they are by them made more holy and humble, all which good juſtly entituleth God to a being the Author of them; they do not only flow from his juſtice, as the juſt puniſhments of ſin, but they are the noble effluxes of his goodneſs, and are ſo far from derogating from the glory of that, that they exceedingly tend to the commendation of it; and we are miſtaken in the notion of them when we call them evils, and make up the judgement meerly from ſenſe, which indeed ſo nick-nameth them. I know indeed there is another Phaenomenon of difficulty here, and that is, how it can ſtand with the juſtice of God to puniſh his people for thoſe ſins for which he hath accepted a ſatisfaction from the Lord Jeſus Chriſt, and given an acquittance in the actual juſtification of a ſinner, and the forgiveneſs of his ſins? but I have ſpoken to that before, when I ſpake to that Obſervation, That God with the afflictions of this life, doth often puniſh paſt, and pardoned ſins. I ſhall therefore paſs on to the application of this diſcourſe, which I ſhall diſpatch in two words of exhortation. 1. To own God in all your troubles and afflictions. The ſecond ſhall be to ſtudy ſuch an improvement of your afflictions, as inſtead of quarrelling at Divine Providence in theſe diſpenſations, you may ſee reaſon to bleſs God for them.
Ʋſe 1. In the firſt place, Doth not affliction ſpring out of the ground, nor trouble out of the duſt? O then, in the day of your troubles look not only upon the ground, let not your eyes be meerly upon the duſt. It is the ſilly Dog that runs after the ſtone that is thrown at him, and biteth that: wiſer creatures (ſuch as man is) overlook that, and conſider the hand that hurled it. Afflictions of all ſorts, are but ſtones out of the ſling of Divine Providence, they are Gods meſſengers; he ſaith to the Diſeaſe, go, and it goeth; come, and it cometh. Art thou ſick? ſee the Lord calling for the diſeaſe that diſordereth thee. Art thou reproached? ſee alſo this affliction not riſing out of the duſt. Shimei curſed David; Perhaps (ſaith David) God hath bidden him curſe. It is ſtrange how much light to this purpoſe ſhone upon the Heathen. I remember Virgil an heathen Poet, in the ſtory of the taking of Troy, bringeth in Aeneas telling great ſtories of his valour, in that night Troy was taken: he tells us that he at laſt ſaw Helena the ſtrumpet, for whom (as that fable goes) all that miſery came upon that place, and was about in his heart to kill her: two things the Poet repreſenteth as hindring him. 1. That he ſhould get no reputation by killing a woman: But a ſecond was, his Mother Venus appeared to him, and tells him.
Non tibi Tyndaridis facies inviſa Lacenae
Culpatuſve Pani, verum inclementia Divum
Has evertit opes, ſternitque a culmine Trojam.
That he was not ſo much to blame Helena (the Grecian ſtrumpet) nor Paris the Trojan adulterer, that by his fetching her from her Husband, a Nobleman of Greece, had given occaſion to that war, but the anger of the gods: (they were Heathens, that was their dialect) and then the Poet goes on, deſcribing how Venus ſhewed her ſon Aeneas, Neptune o'returning the foundations of the walls with his Trident. Juno keeping the gates open, and calling in the enemies her favourites from the Ships to invade the City, and Minerva in another place battering down the Towers, and Jupiter himſelf putting valor into the Grecians. Even the Heathens by the light of nature underſtood their afflictions coming from a Divine hand. Certainly Chriſtians that have the Scriptures ſhould underſtand more. Art thou, or are thy relations ſick? See God ſtanding at thy beds head, and giving ſtrength to thy diſeaſe: art thou in Priſon, ſee the hand of God locking the priſon door upon thee, and keeping thee in bonds: could we do this, let me but inſtance in two or three excellent effects which would follow our recognizing God, as the Author of our afflictions.
1. It would reſtrain both our hands and tongues from all thoughts of private revenge upon inſtruments of evil to us. O how ready, if any hath done us evil, are we to ſay, I will do unto him, as he hath done unto me. How natural is a Lextalionis, An eye for an eye, and a tooth for a tooth, and an ill word for an ill word, and an ill turn for an ill turn. Indeed the Magiſtrate ought ſometimes to give it; he is the Miniſter of God to revenge evil: but could we but ſay with David, perhaps God hath bid him curſe, God hath bidden him to ſmite me with his tongue, or with his fiſt of wickedneſs. We ſhould leave vengeance to him, who hath ſaid, Vengeance is mine, and I will repay it; I ſpeak not this excluſively to any thing but thoughts of private revenge. It is lawful enough to ſeek for ſatisfaction for injuries done us in our names or eſtates, by the Magiſtrate, and according to the laws of the Nation in which we live. But I ſay, the conſideration of the hand of God in all the evils that come upon us, ſhould bridle our thoughts as to private revenge.
2. A due conſideration of this, would alſo ſtop our mouths as to all effluxes of impatience; could we but ſay concerning every evil that befalls us, this evil is of the Lord: we ſhould preſently think, Who ſhall ſay unto him what doſt thou? It is the Lord (ſaid that good man) let him do what ſeemeth him good: I held my peace (ſaith David) when I underſtood it was thy doing. Indeed our rational nature is ſo far convinced of Gods ſoveraignty and juſtice, and right to do with his creatures (eſpecially ſinful creatures) what ſeemeth him good, that it is in ſome meaſure diſpoſed to be ſilent before the Lord: but eſpecially every renewed and ſanctified nature, readily puts its mouth in the duſt, and cries out, Why doth the living man complain, a man for the puniſhment of his ſin? The juſtice of God, the wiſdom, goodneſs and mercy of God ſtopeth his mouth. 'Tis true, we are but fleſh, and the beſt of Gods people have their fits of impatience; Job (you know) had ſo; but Godly men will quickly come out of them, as Job did, Job 40.4. Behold (ſaith he) I am vile, what ſhall I anſwer? I will lay my hand upon my mouth: once have I ſpoken, but I will not anſwer: twice, but I will proceed no further.
3. This would turn our eye (in the days of our afflictions) upon our hearts, and make men think of ſearching and trying their hearts, and turning again unto the Lord. While men think of their afflictions as ſpringing out of the ground, and ariſing meerly from the duſt, the natural accident of their frail bodys, which being duſt, muſt be crumbled again to duſt by ſuch means, they only look to the Phyſician for a repair of their lapſed health; while they only eye their troubles as ariſing from men, they look for nothing but a Buckler to defend themſelves, or ſome cudgel to threſh their adverſaries with, requiting them for the evil they have done them. But when they come once to ſee God in their afflictions, and to look upon them as coming from a Divine hand, from the great God of Heaven and Earth, then they begin to ſmite upon their thighs, and to ſay, What have we done? Let this be therefore our buſineſs, of what kind ſoever our Affliction be.
Ʋſe 2. In the ſecond place, let not this only engage us to own God as the author of our evils of puniſhment, but alſo to apply our ſelves unto God as to him who alone can help us in our times of trouble. Nature directs it; how ready are we in our bodily pains and afflictions to cry out—O God help me, &c. I remember the ſaying of our Divine Engliſh Poet.
My heart did heave, and there came forth, My God;
By which I knew that thou wert in the rod.
The word of God directeth it. Is any man afflicted, let him pray, ſaith the Apoſtle. Call upon me (ſaith God) in the day of trouble, and I will deliver thee and thou ſhalt praiſe me. This was the practice of the Saints in all times. It was Aſa's fault in his Affliction, that he ſought unto Phyſitians more than unto God; it is the condition upon which help, and deliverance is promiſed, be the ſpecies of the trial, and affliction what it will.
Ʋſe 3. In the laſt place, let us learn from hence, inſtead of quarrelling at Divine Providence and Juſtice in afflicting, ſo to behave our ſelves under our troubles, as we may ſee cauſe to bleſs God for them, and to admire Divine goodneſs in them. Nazianzene telleth us a ſtory of one Philagrius, who in his affliction brake out into this expreſſion, Gratias ago tibi Pater! tuorum que hominum conditor, qui nos invitos, & reluctantes beneficiis afficis, & per externum hominem purgas internum; that is, I thank thee, O Father, and maker of man thy ſervant, for that thou doſt us good againſt our wills, and while we reluct to it and by the outward, purgeſt the inward man. And I have read a remarkable paſſage of Plinius Secundus (an Heathen too, in an Epiſtle of his to Maximus) The ſickneſs of a friend (ſaith he) hath lately informed me, that we are beſt when we are weak for who is there, who while he is ſick is covetous, or proud, or wanton, who then ſerveth his amours? who is ambitious? Then ſaith he a man remembreth that there is a God, and that he is but a man, then he admireth none, envieth none, deſpiſeth none; then he neither heareth nor carrieth falſe tales. O (ſaith he) that we could be as well, when we are well as when we are ſick. This is that I could wiſh too. But the worſt is, we are very religious, and innocent when we are in affliction, but when we are got out of the net we are as fooliſh, and wanton as before. God by trouble and affliction for the time doth us good, Subtiliſſima ejus beneficia (ſaith an ingenious Author) Sponte dantur ſed non ſponte recipiuntur. But for the moſt part, that goodneſs proveth like a morning-dew. But in order to the improving trouble, and affliction, let me only commend to you four things with which I ſhall ſhut up my diſcourſe on this argument.
1. The firſt is Meditation. Affliction is a ſeaſonable time for much Meditation. It is a fit time for thee to meditate wherefore it is that God contendeth with thee, Job 10.2. I will ſay unto God do not condemn me, ſhew me wherefore thou contendeſt with me. The time of affliction is a fit time, when man ſits alone, and keepeth ſilence; and the noiſes and hurries of the World do not diſturb him, to be thinking what he hath done, communing with his own heart upon his bed; and certainly this will have a good influence upon thee, if thy ſickneſs will make thee avoid eating a diſh of meat for the time to come; which appeareth to thee, the proximate cauſe of thy diſeaſe, ſurely it will lay ſome Law upon thee as to the favouring of ſuch luſts, which appear to have been the more remote cauſe provoking God in that diſpenſation againſt thee. It is alſo a fit time for thee to meditate of the vanity of all the contentments of the world.
Non domus & fundus non aeris acervus & auri,
Aegroto domini deduxit corpore febrim.
Experience then teacheth a man. That Riches profit not in the day of wrath; all a mans houſe, and Land, and Gold, and Silver, will not relieve him in a Fever; what a pitiful thing is beauty, or ſtrength, which one fit of ſickneſs depriveth us of, what a lamentable excrement is well ſet hair; which a cough turns into baldneſs? what vain things are fine clothes, which in ſickneſs are exchanged for rags? It is a ſeaſonable time alſo for thee to meditate of Divine goodneſs, what a mercy it is that the Rattle ſnake hath a rattle; The Tyger, another beaſt to give warning of 'tis being near? that thou haſt diſeaſes to put thee in remembrance of thy latter end? It is a fit time alſo for thee to meditate of the power of Divine wrath?
2. Vow unto God in the day of thy trouble; Jacob did ſo, Gen. 28.20. So did David, Pſal. 132.2. Lord (ſaith the Pſamiſt) remember David and all his afflictions, how he ſware unto the Lord, and vowed unto the mighty God of Jacob. Jonah did ſo, Jonah. 2.9.
3. But then remember to pay thy vows. Vow, and pay unto the Lord your God, Pſal. 76.11. Better you ſhould not vow, than that you ſhould forget to pay what you have vowed. This were to ſnare thy ſelf in the words of thy own lips.
4. To this end (laſtly) Pray that you may keep your ſick bed impreſſions upon your hearts. In your troubles, you had thoughts of your eternal ſtate upon your hearts, then you were thinking what you ſhould do if you ſhould be called to Gods judgment-ſeat. Then you were ſaying, If I live, I will be another man, I will keep Sabbaths better, be more in Prayer, more in reading, and hearing the word, more watchful over my heart, more careful of my ways, more conſcientious in my dealings, more ſtrict in my Family. If ever I recover, I will by the grace of God never be ſo worldly, ſo carnal as I have been: well thou art recovered, now pray that thou mayeſt fulfil thy vows, and that theſe impreſſions may not be off thy heart for ever.