Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 39
SERMON XXXIX.
Job 5.6, 7.
Although Affliction cometh not forth of the duſt, neither doth trouble ſpring out of the ground.
IS there any evil in the City, and I have not done it? (ſaith God by his prophet Amos.) The interrogation is an undoubted Negation; Vain man would be wiſe, though (ſaith Job ch. 11.12.) he be born like a wild Aſſes colt. Hence it employeth it ſelf in traducing the equal ways of God, as if they were unequal. Hence he ſaith how can that God who is infinite in goodneſs, be the Author of evil? Is it good for him to oppreſs, to deſpiſe the work of his hands? Job 10.2. In my laſt diſcourſe I ſhewed you that it was conſiſtent enough with the goodneſs of God to be the Author of the evil of puniſhment. We look upon a ſtaff in the water, and it appeareth to us crooked, when the fault is not in our ſtaff, but only in the weakneſs and imperfection of our ſight, and the unquietneſs of the water; pull the ſtaff out of the water, and look upon it by a due medium, and that is ſtraight. We look upon things with blood ſhotten Eyes, and they appear of ſtrange colours but when our Eyes are rectified, then we ſee them in their true and native colours. We look upon a ſtar at a diſtance, and it appears to us as a ſpark, or a very ſmall body of light, when indeed it is a great Globe; we ſee a little man ſtanding by a Dwarf, or Pigmy, he appeares of a great ſtature to us, remove the little body from him, and then you ſee his true dimenſions.
1. Gods ways of Providence, as apprehended by our imperfect and weak reaſon, are ſeen like a ſtaff in the water. The ways of God are right ways, but we have a very imperfect faculty of arguing, judging, and concluding; and can ſee them no otherwiſe than our lapſed reaſon repreſents; this makes us call them crooked.
2. Our hearts are alſo vitiated, and blood-ſhotten, with luſt, prejudice and paſſion, and this makes the ways of God appear to us in ſtrange colours; when once a Chriſtian hath cleared his Eye-ſight with Gods Eye-ſalve, then he ſeeth them as they are; and having quitted himſelf of luſt and prejudice, he findeth no difficulty to conclude them holy, juſt, and good.
3. The wiſdom of God in the ways of his Providence, is like the Sun or Moon in the firmament, which are vaſtly great bodies, but appear to us but ſmall Globes, and full of ſpots, by reaſon of our diſtance from them. Who can by ſearching find out God? who can find out the Almighty to perfection? it is as high as Heaven, what canſt thou do? deeper then Hell, what canſt thou know? the meaſure thereof is broader then the Earth, and longer then the Sea, Job 11.7, 8.
4. We look upon the great God in his ways, and motions of his Providence, as ſtanding by our reaſon, and fancy, and compare his wiſdom with ours, meaſuring the Divine reaſon and actions, by our yard-wand, and the wiſdom of God ſeems to us a deformed crooked thing, but let our natural reaſon be rectified, and ſublimated, and once Sanctified by Divine grace; let our minds be enlightened by the Spirit of God, and we ſhall then ſee things clearly as they are. Theſe are the general cauſes of mens misjudgings and miſapprehenſions concerning the Equity of Gods ways. But let God be true, and every man a lyar: let him be holy, and let what will become of mans reaſon and judgment. It is bad Logick, but it may be good Divinity ſometimes, to hold the concluſion, when we cannot deny the premiſes which ſeem to argue againſt it. There goeth a ſtory of Melancthon, that being once preſſed by Eccius the Papiſt with an argument, to which he had not an anſwer ready, he took time, and ſaid, Cras Reſpondebo; that he would the next day give anſwer to it. It may be a Chriſtian may ſometimes be put hard to it in his thoughts to ſolve all the Phaenomena's. Which a ſubtle Sophiſter will make appear upon the ways and motions of Divine Providence, but in this caſe let him hold to the concluſion, and ſay I am ſure the Judg of the whole Earth cannot do unjuſtly; however it be, God is holy, and juſt, and good, I will ſtudy an anſwer to this Objection. Socinus ſome where ſaith, that if he ſhould meet with any thing in Scripture which were contrary to his reaſon, he would not believe it to be the ſenſe of Scripture. Proud man! Muſt he think to meaſure infinite wiſdom with his bucket, and to ſcoop out the Ocean of wiſdom that is in God, with his ſpoon? How much better had it been ſaid I believe what God hath ſaid, and I will ſtudy to reconcile it to my reaſon if I cannot do it, I will rather deny my own reaſon than the Revelation of the Divine will and wiſdom. Luther I think was in the right when he would have the Chriſtian ſay, Tu Ratio ſtulta…es, audi verbum Dei & tace: Thou, reaſon, art a fool, hear the word of God, and hold thy peace. But to proceed yet further in my diſcourſe. You have heard it is not inconſiſtent with the purity, and holineſs of the Divine being to be the Author of evil of puniſhment. Becauſe evils of puniſhment, are indeed no evils, only ſo miſcalled by us. They are great goods to the people of God. But once more vain man that would be wiſe, the man of reaſon that thinks he can ſhew us a mote in the Sun, or a crooked angle in the ſtraight lines of Divine wiſdom, comes forth and ſaith.
Queſt. Suppoſing it conſiſtent with the purity, holineſs, and goodneſs of God, to bring evils of puniſhment upon men, who he knows will be made better by them, and be helped by thoſe little Hells to eſcape greater, and by much tribulation be fitted for the Kingdom of God; yet what is this to thoſe whom God knows will never be made better, never be made conformable to the image of his Son. If theſe evils of puniſhment, are true and perfect evils how can an holy God be the Author of them?
1. I anſwer. We muſt grant, that there are ſome ſtones in the Earth, that no hewing will fit to make pillars for the houſe of God. God by his Providence may knock them in pieces, and by afflictions break them, but afflictions and troubles ſhall never mend them: and indeed this is an ordinary obſervation, as Fire ſoftneth wax, but hardneth clay, ſo affliction which often makes the people of God better, ordinarily make wicked men worſe, they come out of the fire worfe than they went in, Pharaoh was ſuch a one, ten plagues one after another, wrought no change in his heart but for the worſe, he was more hardned than he was before, Ahaz was ſuch another, who when he was afflicted, yet did more wickedly; the Scripture ſets a brand upon him for it. This is that King Ahaz, and we have too too many inſtances of ſuch in the age, and generation in which we live.
2. Again, what if ſome be afflicted, who grow worſe, and get no good by their Afflictions, yet may not God uſe means that have a rational tendency to their good? Trouble and Affliction is the voice of God unto the worſt of men, crying to them for repentance and reformation; they will not hear the rod, muſt not therefore God uſe it? Or doth it not ſpeak when he uſeth it? What if God knoweth that affliction will do them no good, but give them occaſion further to harden their hearts; is God bound by his Providence to act according to his own Omniſciency or counſel? God deals with men who are reaſonable creatures in a reaſonable way, one while perſwading and exhorting, another while chaſtiſing and corecting; ſhall not God by his Miniſters perſwade all men to repent, and to believe, becauſe he knoweth from Eternity who will or will not obey thoſe precepts? Shall not God by his rod teach men to repent and believe, becauſe he hath determined not to give ſpecial grace to all? certainly it is but reaſonable, that God ſhould allow them reaſonable means in order to what he requireth of them, though he knoweth they will make no uſe of them; in their not doing ſo, they at leaſt render themſelves inexcuſable.
3. This Queſtion proceedeth upon a grand miſtake, viz. That all puniſhment is foreign, for the amendment of the perſon puniſhed; and that if ſuch an end cannot be propounded, or ſhall not be obtained, Puniſhments are things not reconcilable to the holineſs and goodneſs of God. This now is a very great miſtake, and not only contrary to Divinity, but to the reaſon of human Policy. It will the more Illuſtrate this matter, and make the way of God in this appear more eaſy and plain, if I ſhew you,
1. That all men agree, that the amendment of the offender, is not the only end of puniſhment, but there are other ends for which the wiſdom of man judgeth puniſhments neceſſary.
2. That as to God Reaſon holds much more, and the Scripture hath revealed other ends which he aimeth at in puniſhment, than the amendment of the perſon offending, which are highly conſiſtent with his holineſs and juſtice. Seneca, a great (Pagan) Philoſopher, mentions three ends in puniſhments. 1. The amendment of the perſon offending. 2. The ſecurity of others who may be in danger by his lawleſs ſinful courſes. 3. The amendment of others. It is true there is a puniſhment, the end of which is only the amendment of the perſon offending. Thus Parents puniſh their Children, Maſters their Scholars and Servants: to this purpoſe Magiſtrates uſe whippings, brandings, houſes of corrections, goals, &c. But theſe kinds of puniſhments cannot reach unto death; becauſe there can be no amendment of a perſon after the determination of his Being. It is true, ſinners by being cut off ſometimes, are ſtopt from further ſinning; but properly, none can be ſaid to be made better by being put to death; and if there were no other end of puniſhments dictated by humane reaſon, than the amendment of the perſon offending, humane Laws could ordain no capital puniſhments: But the wiſdom of the Politicians of the world, we ſee hath ordained capital puniſhments for ſome offences, and ſome offenders; yea, and degrees of torment in death, according to the degree of the offence. Amongſt us, in caſe of Treaſon, Malefactors are hang'd, drawn and quartered; in caſe of murther, and other Felonies, they are beheaded, hanged, burnt, &c. and we ſhall find this wiſdom of men juſtified by the ſupreme Wiſdom of God, who ordained capital puniſhments for divers offences, as you read in the Law of Moſes. Although therefore the amendment of the offender be one great end of puniſhments, for as much as deliberate, and ordinary acts of naughtineſs, beget in us a further proneneſs and inclination to them, and beget ill habits in us; puniſhments are ordained, the ſmart of which, may wean us from the pleaſure which ariſeth to us from ſinful acts: but though this be one, and that a great end of puniſhment; yet it is not the only end for which the wiſdom of man teacheth him to make uſe of them. There are others, ſuch as are, The vindication of the authority of the ſuperior from contempt, the amendment of others, the ſecurity of others, &c. It is indeed true, That man not being his own end, can do nothing rightly, but what he doth for ſome good out of himſelf; there muſt be ſomething out of himſelf, for which he acteth, and that ſomething muſt be good, or his action will be evil and bad: But it is not neceſſary, that this good which he makes his end in puniſhment, ſhould be the amendment and reformation of the party puniſhed: If it were, he could never puniſh with capital puniſhment. Beſides, there is a twofold greater good than this, which he may aim at. 1. The glory of God, and the vindication of the Divine Majeſty. 2. The good either of the whole body of the political ſociety, with which he is betruſted, or ſome conſiderable duplicate page duplicate page a part of them. Hence it is, that Magiſtrates rightly cut off Blaſphemers for the vindication of the glory of God, as well as for the example of others: and cut off Murtherers for the ſecurity of other mens lives, as well as in execution of the Divine Law concerning ſuch offenders. But
2. Let me ſhew you, that as to puniſhments inflicted by God, Reaſon holdeth much more; and as the Scripture revealeth, ſo Reaſon juſtifieth other ends which he both propoſeth, and obtaineth in the puniſhment of ſinners, to whom affliction doth no good in order to their amendment and reformation. Let me a little open this.
1. Grotius de jure belli. l. 2.It is truly ſaid by a learned Author, That Gods actions may be right, though they have no other end beyond themſelves. Mans cannot be ſo, he muſt act for ſome end, ſome good end, and that muſt be out of himſelf; but the caſe is otherwiſe as to God; he is his own end, and may punniſh a ſinner for no other end than that he may be revenged upon him. He hath made the wicked for the day of wrath, Prov. 16.4. and ſaith that Author, The Scripture declaring, that God takes a pleaſure in his vengeance upon ſinners, that he will mock at their calamity, and laugh when their fear cometh: as alſo the laſt judgment, are all evident demonſtrations of this. Now, ſuppoſing this to be true, it is apparent enough, that Gods bringing evil and trouble upon ſuch ſinners, concerning whom, he knoweth that they will never be amended by their troubles, but made worſe; is reconcilable enough to the purity, holineſs, and juſtice of God. I will (ſaith God) get me glory upon Pharaoh. I told you in my laſt Exerciſe, that if there were no other good that came from evils of puniſhment, than the predication and magnification of the juſtice and holineſs of God; yet that were enough to warrant the entituling of God to be the efficient cauſe and Author of them: The making of Gods Power and Juſtice known, the vindication of his Soveraignty and Holineſs, is a noble effect of Divine Providence. Now, where God doth not obtain the reformation and amendment of the ſinner, yet he obtaineth this, he gets himſelf glory upon the poor wretch which actively refuſed to give him glory. Divines and Philoſophers too truly ſay, That in puniſhments, Reſpicitur, aut utilitas ejus qui peccavit, cujus intererat peccatum non eſſe, aut indiſtincte quorum libet; that is, there is always a regard had, either to the good of the offenders, or to the good of ſome others, whoſe intereſt it had been not to have had the offence committed. Suppoſing God not always in puniſhments, to have a reſpect to the good, and amendment of the ſinner that is puniſhed, which is moſt certainly true, as to the puniſhment; yet he hath reſpect unto another, and that a far greater good, the glory of his own great name. Now certainly, it is conſiſtent enough with the holineſs, juſtice, and goodneſs of God, to act for the glory of his name, though it be to the prejudice and ruine of his creature; conſidering that it is ſuch a creature, as by his rebellions hath reproached the Sovereignty of his maker: but this is but one good which God obtaineth by thoſe puniſhments.
2. Again, God by the puniſhment of ſinners, though he obtaineth not their amendment and reformation, obtaineth yet another more Ʋniverſal good; and that two ways. 1. In the reformation and preventing at leaſt the wickedneſs of others. 2. In the upholding of the government and diſcipline of the world. This is one end of puniſhment by mens Laws; therefore are ſome malefactors hang'd up in chains by the way-ſide, that all who paſs by, may take notice, and be afraid of committing ſuch wickedneſs. God by puniſhing and troubling ſinners, ſtrikes a terror into the hearts of others, that if he pleaſeth not to ſanctifie their affliction to their ſalvation; yet by it much ſin is hindred in the world, from whence his name had been diſhonoured. Yea, and Laſtly, Government and diſcipline is in ſome meaſure kept in the world, and Gods authority is upheld: Theſe ends now God obtaineth in the puniſhment of the vileſt and worſt of men; though it may be they, inſtead of being reformed and amended, do but blaſpheme, becauſe of their plagues; yet others ſeeing them, are afraid, and take heed of ſuch courſes. O! what a place of murthers, and frauds, and beaſtly luſts, and all ſorts of diſorders would the ſordid paſſions of men make the world, were it not for the troubles and afflictions with which God followeth ſome ſinners! for though ſome are to be corrected and reſtrained by nothing; yet doubtleſs multitudes of people are at leaſt reſtrained by the exemplary vengeance which they ſee God taking upon ſome ſinners, either immediately by his own hand, or by the hands of magiſtrates, who do not bear the Sword in vain, but are a terror unto evil doers. Now let us but conſider the great God, as willing his own glory, and that in every attribute, that of juſtice, as well as that of mercy; or conſider God as the great and mighty ſoveraign of the world, whoſe intereſt it is to keep up his authority amongſt men, and an aw and reverence of thoſe rules which he hath pleaſed, to preſcribe for the regulation of mens lives: Or as he is a moſt pure and holy God, offended and injured by the ſins of men, whoſe concern it is to reſtrain the exorbitancies of creatures; or finally as an only wiſe and prudent governor, to whom it belongeth ſo to carry himſelf (obſerving rules of juſtice ſtill) towards individuals, as may beſt conduce to the peace, good, and tranquillity of the whole. I ſay, which way ſoever an intelligent perſon doth conſider God, it appears but an exceeding reaſonable motion of Providence, that he ſhould plague and chaſtiſe ſome ſinners, though he knows they will get no good; but inſtead of being amended, will be made worſe like Ahaz.
Ʋſe 1. Let us obſerve from hence (in the firſt place) how juſt and reaſonable the ways of Divine Providence are. O houſe of Iſrael (ſaith God) are not my ways equal? are not your ways unequal? The reaſon of our quarrellings at the motions of Divine Providence, is our weighing them with falſe weights, and a deceitful ballance, or our ſuperficial and perfunctory conſideration of them. The truth is, we do ordinarily accuſe God as inequal in thoſe things, wherein he acteth after the manner of men, whoſe equity yet we never queſtion; we will allow the Potter to have power over the clay, and to make this piece of clay a veſſel of diſhonour, and that a veſſel of honour; yet we will not allow the Lord of the whole earth, the Potter to the whole world of men, who are but ſo many pieces of clay in his hand to do the like: we will allow a ſoveraign Prince a power to kill, and to ſave alive whom he pleaſeth; but we will not allow that Princes maker to have the ſame jus abſolutum, the ſame ſoveraign power, though it be granted, that he never executeth it, but upon the demerits of his creature: we can allow an earthly Prince a power to puniſh Wives for the errors of their Husbands, and to diſinherit Children for the treaſons of their Parents; but we think it much to allow a power to God juſtly to puniſh relations for the ſins of their correlates. We can underſtand the juſtice and reaſonableneſs of men in puniſhing ſome malefactors, with ſuch puniſhments, as leave no room for repentance and amendment; but muſt call Gods juſtice, holineſs and goodneſs in queſtion, if he doth but the ſame thing we do every day. But O you ſons of men! are not the Lords ways equal? Let us learn under tremendous diſpenſations of vindicative juſtice, to lay our hands upon our mouths, to acknowledg and confeſs the Lords righteouſneſs, and inſtead of diſputing the iſſues of Divine Juſtice, to adore them, and fulfil the Lords ends in them.
Ʋſe 2. This in the ſecond place, may ſhew us one cauſe of rejoycing in the executions of Divine Juſtice, upon miſchievous, and incorrigible ſinners. The truth is, it ſpeaketh both an ill temper, and worſe Chriſtianity, to rejoyce meerly in the evils that befall the worſt of men. Charity wiſheth well unto all, and obligeth men to mourn with thoſe that mourn. But upon other accounts, the cutting off of ſinners is matter of joy. Pſal. 58.10, The righteous ſhall rejoyce when he ſeeth the vengeance, and he ſhall waſh his feet in the blood of the wicked. Gods coming with vengeance is made the matter of a promiſe, Pſal. 35.4. It hath been made the matter of Gods peoples prayer, Jer. 11.20. But, O Lord of hoſts, that judgeſt righteouſly, that trieſt the reins and the heart, let me ſee thy vengeance on them; for unto thee have I revealed my cauſe, ſo Jer. 20.12. And certainly it is alſo matter of praiſe, and thankſgiving, and that upon more accounts than one.
1. As God, by it, gaineth the glory of his juſtice, and gets himſelf honour. Gods glorifying of himſelf, and making his name great, is what the people of God ought continually to rejoyce in. We ſee ſometimes perſons, and parties in the world, opening their mouths againſt Heaven, and bidding a bold defiance to the God that reigneth there, and daring Divine Juſtice a long time; we cannot but ſtand and tremble at it. The patient God at laſt taketh theſe wretches ſo doing, and cuts them off in the midſt of their bold defiances. They have it may be ſome years, as complements of their diſcourſe, challenged God to damn them, and the Devil to take them; God at length falleth upon them, teareth them in pieces, makes them to know there is a God in Heaven that judgeth the earth. Now when the righteous man ſeeth this vengeance, he hath reaſon to rejoyce, that God hath made known himſelf, vindicated his glory, &c. It is matter of trouble to them, to ſee any go down into the pit; but it is matter of rejoycing, that by this they are made to know that there is a God.
2. As God by it fulfilleth his word. All a good Chriſtians comfort and hope is laid up in the Scriptures, and he is highly concerned in the truth of them; if they be true, he is well enough; if they be not, he hath truſted in a lye. The Scriptures are very full of threatnings of Divine Vengeance againſt impenitent ſinners. Now it is a great temptation to the People of God, to queſtion all the Scripture ſaith, when they read it full of threatnings and revelations of Divine Wrath againſt blaſphemers, perfecutors, oppreſſors, and bloody men; and yet ſee the world full of ſuch vile miſcreants, and them proſpering, daring God to vengeance, and yet having their houſes ſafe from fear. But when they ſee God after ſome months and years of patience, hanging up theſe wretches in chains, cutting them off it may be in the ſtrength of their years; however in their full career of perſecution and miſchief, with their oaths, curſes, and blaſphemies in their mouths; there they ſee God fulfilling his word: and this is matter of joy and rejoycing, though that ſuch ſouls are gone down into the pit, is a lamentation to them, and ſhall be for a lamentation.
3. It is matter of joy and thanksgiving, as they are ſecured by it from thoſe evils which they felt from thoſe men: Every good man hath reaſon to be thankful to the judg, for doing juſtice upon ſuch as are notorious murtherers, high-way men, firers of houſes, &c. becauſe his life, his goods are by it in a meaſure ſecured. Every good man hath reaſon to rejoyce, and to bleſs God when he cuts off Sons of violence, men of blood, perſecutors, &c. as their peace and quiet is by Divine Juſtice ſecured. Who will not ſay, that Joſeph had reaſon to bleſs God, when he told him, He might now again return into his own Countrey, for thoſe were dead which ſought the young childs life, Mat. 2. It is ſaid of the man according to Gods own heart, 1 Sam. 25.39. And when David heard that Nabal was dead, he ſaid, Bleſſed be the Lord that hath pleaded the cauſe of my reproach from the hand of Nabal. An Heathen Philoſopher puts miſchievous men in the ſame rank with Foxes and Serpents, and defends mens natural right to deſtroy them. I am ſure it is matter of rejoycing, when God keeps us from private revenge, and lets us ſee his vengeance upon them.
4. Again, It is matter of praiſe and rejoycing, as God by this means upholds the diſcipline and government of the world. We ought to rejoyce, and to give thanks unto God for all thoſe acts of his Providence, by which the world is kept in order, and preſerved from running into that confuſion, into which the exorbitancies of mens luſts and paſſions, and the remiſſion of the reins of government by Magiſtrates, ſometimes would preſently hurry it, if it were not for ſome extraordinary acts of Divine Juſtice, by which God layeth a law upon men, and ſtrikes a terror into them. It is therefore a great miſtake for any to think they may not rejoyce upon occaſion of the ruine and downfall of the Churches Enemies. It is true, in the ruine of others none ought to rejoyce. But in the Vindication of Gods glory upon them, in the deliverance of his people from them, in Gods fulfilling of his word in their deſtruction, in the preſerving and upholding the peace, government, order, and diſcipline of the world, put out of order by them, they ought to rejoyce, and heartily to praiſe God for them.
Ʋſe 3. In the third place, Hath God other ends to be obtained in the puniſhment of wicked men, beſides their amendment and reformation? Let us endeavour then, that he may obtain them. That a ſinner by his trouble and afflictions ſhould be amended, reformed, and made better, muſt be the product of his perſonal endeavour, with Gods bleſſing upon it. But for thoſe other ends I mentioned, we may contribute to Gods obtaining of them, when at any time we ſee any ſuch tremendous diſpenſations, as Gods ſubverting wretches in their heaps of ſin, making ſome dreadful examples of his vengeance.
1. Let us firſt give God the glory of his Juſtice, and Truth, and Goodneſs, reflecting upon theſe Attributes of God in our Meditations, ſpeaking of them unto others. Do you ſee God executing vengeance upon ſome ſinners (for he doth not make all examples of his wrath)? but do you ſee him at any time remarkably puniſhing ſome notorious tranſgreſſors? Be thinking with your ſelves, Oh how righteous a God is our God? who ſhall not fear before him? how true is his word? I have had ſometimes Atheiſtical thoughts, and been ready to think God is not ſo ſevere againſt ſin, as I have heard; or his word is not ſo certain and faithful: but, as I have heard, ſo I now ſee in the dealings of God, he hath ſaid, Blood-thirſty and deceitful men ſhall not live out half their days. Lo here men of violence, bloodthirſty, cruel men, perſecutors of the People of God, cut off in their youth, in the heighth of their rage, and be ſpeaking to your children, to your ſervants, to your friends, of the Juſtice and Truth of God upon ſuch occaſions: you have heard that God doth many times execute vengeance upon finners, that he might get glory upon them; that being they would not actively glorify him, he might fetch his glory out of them; and he may be taken notice of in the world as a juſt and righteous God, and as a pure and holy God, of purer eyes than to behold any iniquity; and as a mighty and powerful God, that is able to break in pieces the proudeſt and ſtouteſt rebels, that ſet themſelves in oppoſition to him.
2. Let us take example and warning from the harms of others. This is one end that man aims at in his puniſhments, to make others afraid of committing the ſame things: and this is one thing which (as you have heard) God aims at. It was Gods command, Deut. 13.11. that thoſe that tempted others to Idolatry, ſhould be ſtoned to death, verſ. 9, 10. God in this could not propound the good or reformation of the perſon ſo ſtoned. Well, what doth he then aim at? Verſ. 11. And all Iſrael ſhall hear, and fear, and do no more any ſuch wickedneſs: you have the ſame thing in the caſe of the Rebel, that ſhould do any thing preſumptuouſly, Deut. 17.13. And all the people ſhall hear and fear, and do no more preſumptuouſly: you ſee this is one thing God aims at in puniſhing notorious ſinners; and indeed, what he doth moſt generally aim at, where the puniſhment reacheth to death, eſpecially if ſudden; for although it be truth, that that God who had mercy upon the theef upon the Croſs, may have mercy upon a profligate notorious wretch in the laſt hour, yet there is little hopes of it: but I ſay, in ſuch puniſhments, undoubtedly next to the vindication of his own glory, the great end which God aimeth at, is the terror and affrightment of others, that they may hear, and fear, and do no more wickedly. Let us therefore make it our buſineſs ſo to improve ſuch Providences, that God may have his end upon us, by our hearing, ſeeing, fearing, and avoiding thoſe ſins againſt which we ſee the wrath of God ſo remarkably revealed: Thou ſeeſt in the world debauched drunkards, filthy adulterers, profane Sabbath-breakers, prodigious blaſphemers, miſchievous Nimrods, great hunters, and perſecutors of ſuch as fear God; ſome of them (it may be) young men, ſome with numerous families, others of fair eſtates, &c. healthy bodies like enough to have lived in the world many days. On a ſudden with David, Pſal. 73.18. Thou ſeeſt them caſt into deſtruction, brought into a deſtruction, as in a moment, utterly conſumed with the Lords terrors; thou ſeeſt them written childleſs, or with Ananias and Saphira ſtruck dead; thou ſeeſt them as David, Pſal. 37. ſaw the wicked in great power, and ſpreading himſelf like a green bay-tree; by and by he paſſed away, and lo he was not; thou ſoughteſt him, and he was not found; thou ſeeſt them, their families, their eſtates, conſuming like the fat of lambs, into ſmoke conſumed away. This age (if you obſerved it) hath afforded you many ſuch ſights: how many young wretches have you ſeen cut off in the beginning and ſtrength of their years! Knots of Hectors (as this age calls them) in whoſe conſtitution nothing could be ſeen, but that they might have out-lived hundreds of us, and in a few years they are tumbled into their graves: you ſeek for them, and not one of the old brood found. O let all of us hear, and fear, and take heed of thoſe leud courſes, which God hath in our ſight ſo revenged upon them. It is one end of theſe ſevere puniſhments of God, that others ſhould learn righteouſneſs. Let us by theſe warnings be ſtartled, and take heed of thoſe ſins in which they lived, and which we may reaſonably judg brought this quick vengeance upon them.
Ʋſe 4. Laſtly, Doth God ſometimes puniſh ſinners, who he knoweth will but be worſe, not at all amended by his rod: And is this conſiſtent with his Holineſs and Juſtice? O let every one of us then that hath been afflicted, or that ſhall fall under the afflicting hand of God in any kind, make it our buſineſs to ſearch what Gods end was in his afflicting us, whether he aimed at our good, or meerly his own glory, and the good of others. Let me tell you, it will be a very ſad reflexion for us, to reflect upon Gods viſiting us with ſome grievous ſickneſs, or puniſhing us in our eſtates and relations, &c. and not to be able to ſatisfy our ſelves, that God aimed at more in his bitter Providences, than the getting himſelf glory upon us, or the bettering of others; for there is none comes out of an affliction, but he comes out better or worſe, more hardned, or with a more ſoftned and tender heart, more holy, or more profane and ſtupid. But you will ſay to me, How ſhall we be able to make up this Judgment? who knows the aims and intendments of a man in action, but the ſpirit of a man that is within him? and who knows the aims and intendments of God, ſave only God himſelf? I anſwer, God is never fruſtrated of his end; man may, as not being able to accompliſh it, God cannot. 'Tis eaſie therefore to know the Counſels of God concerning thee in this caſe by the effects: Examine therefore what effects hath thy affliction had upon thee. Wherein art thou more amended? The amendment of a perſon upon the ſad Providences of God lyes much in theſe two things, Repentance and Mortification. 2. Having a better heart for duty, and being more diligent in the practice of it. Search and examine thy ſoul then upon theſe two points. Say to thy ſelf, 1. My ſoul, thou haſt drank of the waters of Marah; God hath dealt bitterly with thee; I have been at the very brink of the grave: I have loſt a fair eſtate, God hath croſt me in my deareſt relations. What ſins have I the more reflected upon for theſe things? wherein have I been more humbled for the mighty hand of God upon me, or mine? what ſin more have I left? am I grown leſs worldly and carnal? what luſt have I got a further victory over? have I a better command of my paſſions? am I grown meeker? am I more humble? is my ſpirit more broken? do I ſee more of my own vileneſs than I did? have I learned with Job, to abhor my ſelf, and to repent in duſt and aſhes, to lay mine hand upon my mouth? Or, 2. Enquire of thy ſoul, wherein by this affliction, either thy habits of the grace, or practice of piety and godlineſs hath been advantaged; whether thy faith or patience be improved, thy meekneſs and humility improved, or any of thoſe habits of grace which uſe to grow under the rod. Enquire of thy ſelf, wherein thou art improved as to the practice of Piety; whether thou haſt ſince thy affliction learned to keep the Lords ſtatutes, to walk in thy houſe in a more perfect way. Give me leave to mind you what you ſee every day. It is the ſign of a decaying plant, not to ſhoot forth, and look more green, after a ſhower, much more to wither, and dwindle after it: Afflictions are Gods ſhowres, almoſt all ſorts of people in this Nation, have had great plenty of them within the age we have lived in; the face of Religion amongſt us at this day, gives little evidence, that Gods aim in it, was the amendment and reformation of the perſons under thoſe troubles and afflictions which they have met with; it concerneth us to look to our ſelves. If Gods end was only to try what we would be, to vindicate his own glory, his power, juſtice, and holineſs upon us, to deter others from the like practices; whatever good may by our afflictions be occaſioned to God in the vindication of his glory, or to others in their learning righteouſneſs, it is but a ſad ſymptom of ruin to our ſelves.