that all needful endeavours ought to be used for the cure of the sick upon the sabbath-day. So as that he very well knew, no rule could be broken in this case. But this he reckons was somewhat plausible, and he pleases himself in it, that he could tell how to vent his spite against Christ and Christianity, under a mock-show of great sanctimony. And our Lord justly calls him what indeed he was, when he would thus seem what he was not. It was not that he cared for religion, or for any thing of real sanctity, of which a due and just observation of the sabbath was a real part; but that he had a mind, as far as conveniently he could, to express his displeasure at that evidence and lustre, wherewith the glorious works our Lord wrought evinced him to be the Messiah; while yet he was struck with that awe of him, that he adventures not to direct his reproof to him, but the people. It is here by the way to be noted, that they were not thus disaffected to our Lord, and the religion he was about to introduce; no, but this ceremonious bigot, a ruler of the synagogue, was the ill-pleased disaffected person. III. How far we may understand, or may reasonably expect, his compassion to influence him, in such cases. IV. I shall show that however the release be wrought, it is done very mercifully towards them that belong peculiarly to God. And so make use of all. I. Somewhat briefly as to that first query: What hand it is supposable the devil may have in the afflictions of men, and more particularly of them that belong to God; as that woman being a daughter of Abraham, was to be considered as one within the compass of God's covenant, and not improbably as one that, in the strictest sense, was in covenant with God. 1. It is plain, in the text, the devil had a direct hand in her distemper, called a spirit of infirmity. There were more evident and more frequent instances of this kind in that time, the devil then setting himself more openly to contend against the incarnate Son of God, upon his more open appearance to rescue and recover an apostate world from under his dominion and tyranny. But as to more ordinary cases we may further consider, 2. That the devil is a constant enemy to mankind, apt and inclined, as far as God permits him, to do men all the mischief he can. 3. That as he first introduced sin into the world, so he hath, by consequence, all the calamities that afflict it. I shall not trouble you with the discussion what sort of power it was that belonged to that office. Some, well acquainted with the Jewish writings, say that the ruler of the synagogue was not wont himself to officiate, as minister in sacris; but his business was circa sacra, to regulate the administration. We consider not his power, but his ill- There had been no death, sickness, or distemper upon will and enmity against Christ and true religion. The the bodies of men, but from hence. Consider the devil, people, in the mean time, thronged after him in multi- therefore, as the prince and leader of the apostacy, who tudes, and beheld the great works he wrought with joy, first drew man into transgression, and thereby rendered and glorified God. Only where was more power, and him liable to the justice of his Maker, turned his paradise probably more knowledge, there was more too of a peev-into a desert, and a region of immortal undecaying life ish spite and envy, that the interest of our Lord was, by into a valley of sickly languishings and death itself. So so proper means, growing in the world. A sad (and not may he be said to have had a (remoter) hand, in binding a new) thing! that religion should have most opposition, not only this daughter of Abraham, but every child of whence it should have most of countenance, and advan- Adam, in all the afflictions, maladies, and distempers which tage to dilate and spread itself. Do any of the rulers be- befall them here; and finally in the bonds of death too lieve on him? But the people (whom they despised, and whereof he is said to have had the power, Heb. ii. 14, 15 pronounced accursed for that reason) were more apt and Though the children of the second Adam (with whom, for forward to receive the Gospel, John vii. 48, 49. The more this purpose, he was partaker of flesh and blood, and bethere is of light, unaccompanied with a pious inclination, came with them a son of Abraham, and of his seed) are, the higher, the more intense and fervent, the finer and by being so bound, released and made free, both from death, more subtle is the venom and malice against Christ, and and the bondage of fearing it, to which they were otherreal Christianity. wise subject all their days; as we shall further see anon. But our Lord was not diverted from his kind and compassionate design, by any such obstructions as these. His love triumphs over them, and he makes that discovery of his compassion which could not but carry the clearest conviction with it; as his reproof carried the brightest justice. Why what, saith he, Do not any of you loose an ox or an ass from the stall on the sabbath-day? and shall not I loose a daughter of Abraham? 'Tis like she was a daughter of Abraham, not only as being a Jewess, but as being a believer, as being, according to Scripture language, of Abraham's seed in the spiritual sense, as well as the natural, and he was the more peculiarly compassionate upon that account; and yet more, because her ail proceeded from the malignant influence of the devil. Shall not I loose such a one whom Satan hath bound, that great enemy of mankind? Why should not I show myself so much the more a friend, by how much the more he appears an enemy, and give the earliest relief the matter can admit? 'Tis very true indeed, his compassion was never to incline him to do unfit and unseasonable things, or things that were no way subservient to his principal end; but such a subserviency being supposed, his relief must be with the earliest, to-day before morrow, though it were the sabbath-day. And so now you have the ground of discourse plainly in view before you. That the devil cannot be more maliciously intent to afflict those that relate to God (even, when it is in his power, with bodily distempers) than our Lord Jesus is compassionately willing to relieve them, without distinction of time, when it shall be consistent with, and subservient to, his higher and greater purposes. In speaking to this, I shall, I. Touch briefly upon what is here expressed in the text, the hand that Satan may have in the afflictions, yea and in the bodily distempers, of men, and even of them that belong to God among them. II. What hand our Lord Jesus has in their relief and releasement 4. Though God do not ordinarily allow him more power, yet we may well suppose him to have more malice against these children of Abraham, (who thereby pass into the account of his own children also,) being more intent upon vexing and afflicting whom he apprehends or suspects he shall never be able to destroy; and always apt to use all the power shall be allowed him, to this mischievous purpose. We find that the afflictions of the people of God, in other kinds, and even in this kind, are expressly often, attributed to the devil. In other kinds: Satan shall cast some of you into prison, Rev. ii. 10. And divers think that thorn in the flesh, which the apostle suffered, (2 Cor. xii.) was some acute bodily pain; and he says expressly, It was a messenger of Satan, sent to buffet him. He, 'tis said, smote Job with the tormenting biles that afflicted him so grievously, and so long, and brought the other calamities upon him, that you read of in his story, 5. And again it is further to be considered, that whereas in all diseases the morbific matter, whether immediate in men's bodies, or remoter in the encompassing air, differs not from other matter, otherwise than only in the various disposition, figuration, and motion of parts and particles, whereof it is made up; inasmuch as the devil is called the prince of the power of the air, we know nothing to the contrary, but that he may frequently so modify that, as that it shall have most pernicious influences upon the bodies of men; and upon those especially, so far as God permits, that he has any greater malice against. 6. And again (supposing this) it is not a stranger thing that God should permit him to afflict the bodies of them that belong to him, than to disturb their minds. Sure their bodies are not more sacred. If we should suppose that he may some way or other perniciously agitate the humours in human bodies, 'tis no harder a supposition than that he should so variously form the images in the fancy, by which he tempts; for herein surely he comes nearer us, and is more inward to us. 7. Nor is it less supposable that God should, in some instances, permit the devils to follow their inclinations in afflicting his people, than wicked men to follow theirs, which, in the general, carry them to the same thing; when he knows how to turn the one to after-advantage, as well as the other. But we have no ground to think, notwith-tary or as the chief inducement, that our Lord did work standing all this, that the wisdom and goodness of Providence will ordinarily permit that this agency of the devil, in the mentioned cases, shall be altogether in a contra-natural way; but only, by so moving and acting with natural causes, that he may be also obviated, through the ordinary blessing of God, by natural means and causes too. Much less is it reasonable that diseases should be themselves reckoned very devils, as was the opinion of the gnostics of old, wherein they much concurred with the manichees; and whom, together with the u, the more honest-minded pagan Plotinus so copiously confutes (though that was more anciently a common opinion, the Septuagint's rendering the word that signifies plague by the word dauóvtov, in several places of Scripture, seems to intimate. But the commonness of such an opinion, in a aark time, signifies nothing to sway ours this way or that.) But whatsoever hand the devil may be supposed to have in their afflictions or sicknesses that belong to God, we are, II. Sure that our Lord Jesus has a most kind hand (whensoever it is) in their release; which though it were here in a more extraordinary and immediate way, and be-ed by him, and more principally than their bodily ease side the course of nature, the disparity in this case signifies nothing to the lessening of the favour, towards those whom he vouchsafes to relieve in other cases; for the influence that he has in ordinary cases is as truly divine. If the cure of a diseased person be wrought, by his blessing upon ordinary natural means; his co-operating with nature is less amazing, but not less effectual, or less kind: as also the efflux from God is (for his own part) as real, when he works with second causes, as without them, and as immediately reaches the effect, in both the senses of immediateness, whereof so much noise is made in the schools. And we must further know our Lord Christ is now the universal Regent of all nature, even as he is the Christ, the world being devolved into his hands, and all power being given to him both in heaven and earth. He is Lord of all. When therefore any of you are sick, it is by his disposal if you are recovered out of that sickness. Nor is his agency less or lower, whether it be by blessing a medicine, or working a miracle; his power and love are the same either way. And know there is an honour and acknowledgment due from Christians to their great crucified Lord, who hath founded a dominion over this world in his blood, who died, and revived, and rose again, that he might be Lord of living and dead. Therefore you are to reckon you are beholden to Christ for all your recoveries, and all your refreshings that you meet with, amidst the many infirmities and frailties of this your present mortal state. And if the release be by death, as the case is which we now have specially to do with, that universal power of his, over all lives, must be understood immediately to reach to that case too. It is he that measures lives, that lengthens them out, and cuts them shorter at his own pleasure. And as to those that are more peculiarly his own, it is a more peculiar and favourable superintendency that he has over that affair, even of their very dying. Their death is precious in his sight. He with a most gentle tender hand unties the knot of man, releases and receives the dislodging soul: Lord Jesus, receive my spirit, as dying Stephen speaks. But, III. We are to consider how far our Lord Jesus his compassion concerns him in such cases, or wherein that may move him to interpose in them, so as in this case he did. And here two things are to be asserted-1. That his compassion has not supreme and principal influence in this case;-2. That yet it hath real influence. 1. That it hath not supreme or principal influence in such cases. And this doth really require to be more principally insisted on, as of greater importance to narrow, terrene minds, that are apt to measure all things by them selves, and in reference to their own little sphere and compass; and to themselves only in their present state, as they are inhabitants of this minute spot of earth; as if all things ought to bend and yield to their present convenience and accommodation here. Whereupon they wonder when He sometimes spake it out expressly, as he thought fit, to competent and more prepared hearers, that his great design was to make himself and his errand to be understood; who he was, and what he came into the world for; that he was the Son of God, the promised Messiah, and that his business was to save them that were lost; and to restore God's interest in an apostate lost world whose rights were to be cared for, in the first place. He redeemed us to God by his blood, Rev. v. 9. Or for the glory of God, as he summed it up in the case of Lazarus, when he was told of his being sick, John xi. 4. This sickness is not unto death, i. e. it was not to terminate in a continuing death, but for the glory of God, that the Son of man might be glorified; the same account which this evangelist gives of all these his great works, and why they were recorded, that we might believe that Jesus was the Christ, the Son of God, &c. chap. xx. 30. And otherwise was it so considerable a thing, that a man well got out of this fearful gulf, as Lazarus now was, should be fetched back again! that so mighty a wonder should be wrought! that the enclosure of the grave should be torn open! and the released soul should be again drawn down, as a bird escaped, caught back into its former confinement, to converse a while longer amidst the impurities of a world lying in wickedness, and with shadows, in a world the fashion whereof passes away! No, miracles were not so cheap things. We may observe the great and wise God hath, for great and weighty reasons, been always very sparing in making very observable innovations upon nature, or any considerable changes in the ordinary course and method of natural causes, and their operations, as a thing less suitable to a state of probation, wherein men were to be held in this world. And hath only been wont to do it, where the inconvenience was to be balanced by preponderating greater reasons; which might as much require that he should depart from the fixed rule sometimes, as other reasons might, that he should not do it often. It was equally necessary that miracles should not be common, as that there should be any wrought at all; and in great part for the same reason. For if they were common, they must lose the only design for which they could be at all useful. If God should do, in this kind, what is not necessary, he should the less effect by it that which is; inasmuch as they are only useful as they are strange, and, in the natural way, unaccountable. But there is nothing so great in this kind, but ceases to be thought strange if it be common; otherwise, is not the forming of the eye, in itself, as great a thing as to give sight to the blind? or the framing such a world as this as great a thing, as the most stupendous miracle that ever was wrought in it? not to exclude it. Which we now come briefly to show, in the next place, viz. 2. That though compassion towards an infirm creature, under bodily distemper, was not the principal inducement unto this cure; it was a real one. Our Lord doth really compassionate the frailties of those that relate to him while they dwell in mortal flesh. He himself bears our sicknesses. He has a tenderness towards them, even while he doth not think it fit actually to release and set them free; which makes way to what was proposed, in the last place, to be insisted on, as preparatory to the intended use. IV. That in what way soever our Lord Jesus works a release for them that are most specially his own, from their bodily distempers, he doth it in mercy to them. He lets their affliction continue upon them in mercy, greater mercy, indeed, than would be in an unseasonable deliverance. But when he sees it a fit season to give them a release, that is an unquestionable mercy too; though it be not in such a way, as appears such to vulgar eyes. It is more easily apprehensible to be from compassion, if he relieves a poor, pained, weak, languishing, sickly creature, by giving renewed strength, and ease, and health in this world. But when the release is by death, as in the case we have under our further present consideration, it is hard to persuade that this is done in mercy, that there is compassion in this case. There is, 'tis true, in this a manifest disparity, but not a disadvantageous one. Is it a less thing to release a holy soul from the body, than from bodily distempers? It can only be so in the opinion of such blind moles of the earth, as the children of men are now generally become. But let the case be considered according to its true and real import. Why! a recovery from sickness is but an adjournment of death, 'tis but death deferred a while. When there is a release wrought in such a way as this in which hers was wrought, whom God hath lately taken from amongst us; here is a cure, not only of one bodily distemper, but of all; not only of actual diseasedness, but of the possibility of ever being diseased more: here is a cure wrought, not only of infirmity, but of death, for the saints conquer death by suffering it; yea, a cure, not of death only, but of mortality, of any liableness to death, so as it can never touch them more; yea further, not only of bodily diseases, but of spiritual too, far worse and more grievous than all bodily diseases whatsoever; a cure of blindness of mind, deadness, and hardness of heart, It was indeed necessary somewhat extraordinary should of all indispositions towards God, his ways, and presence, at first be done, to demonstrate that man, Jesus of Naza- towards the most spiritual duties, and the best and most reth, to be the Son of God; which it was impossible should excellent of our enjoyments. The body of sin and the morotherwise be known. When that was fully done, it was tal body are both put off together. The imprisoned soul is not necessary there should still be a repetition of miracles set free, and enters upon a state of everlasting liberty; is from age to age, to prove the former were wrought, or the released from the bands of death, of whatsoever kind, and truth of the narratives which reported them. That was in the highest, fullest sense, shall reign in life, through sufficiently to be known in the ordinary way, as other Jesus Christ. What is the decease of a saint, but a transmatters of fact are, or other history, about which there is lation out of a valley of death, a golgotha, a place of skulls, no doubt made among men. And the history of these a region where death reigns, into the region of perfect and things has greater advantages to recommend it to the cer- everlasting life? It is not to be called death simply or abtain belief of after-time, than_most that ever were writ be-solutely, but with diminution; 'tis death only in a certain sides, upon many accounts. It was indeed most becoming respect, when in a higher and much more considerable rethe majesty, wisdom, and goodness of God (taken together) spect, it is a birth rather, a dying out of one world, and a to do what might answer the real necessities of men, whom being born at the same time into another, a much more he was designing to save; but not to indulge their curi- lightsome, a purer, and more glorious world. The soul is osity, nor their unaccountable dulness, sloth, or prejudice, cured in a moment, of whatsoever was grievous or afflictwhereby they may be unapt to inquire about or receive ing to it; and the body put into a certain way of cure, of plain things. being made from an earthly, mean, mortal thing, heavenTherefore miracles were to be done as rarities, some-ly, spiritual, incorruptible, and immortal; from a vile, a times, not at all times; and at such a time, and upon such an occasion, most of all to notify and signalize the Redeemer, at his first appearance, to draw men's eyes upon him, that they might take notice of him, and demean themselves towards him accordingly. This was to be done sufficiently once for all. And the great stupidity of the world made a matter, which needed some supernatural evidence, need so much in that kind. Except you see signs and wonders you will not believe. And if he did so far comply with the necessity of degenerate humanity, as to give once some signal convictive evidence that he was the Christ; the Divine wisdom would take care it should not be so often done, as to become trivial, and insignificant to its proper end; the importance whereof was such, as that it ought to transcend any regard to the welfare of men's bodies, but glorious body, like Christ's own, and by that power, by which he can subdue all things to himself, Phil. iii. 21. And now for use. 1. Learn that there is no inconsistency in the case, that the same person should be at once the subject of long-continued bodily affliction, and of divine compassion. These are reconcileable things; sickly languishings, under which one may be ready to fail; and compassions, that fail not. This is a common theme, but the due consideration of it is too little common. Let it now be considered, with impartial equity, and with deep seriousness. Do you think the all-comprehending mind of the Son of God now first began to pity this daughter of Abraham? While he was not yet ascended, this attribution is given him; otherwise, no doubt, than as a false compliment; Lord, thou knowest all things. -Since his ascension, we are assured he hath a feeling of our infirmities, so as to be touched with them, a continuing sympathy, remembering the inconveniences of that state he had passed through, (as she once, non ignara mali, &c.) and is always ready, therefore, to do the part of a faithful and merciful high priest. Before his descent, we must, with equal reason, suppose him to have an entire prospect of the sad case of wretched mortals, in this miserable world of ours. What else made him descend? And after that he was descended, this mark could not but lie still before the eye of his Divine mind, to which all his works were known from the beginning of the world. Yet the cure is deferred, the release is not given till the appointed season. When it is the case of any of you to be afflicted with long sickness, and to feel the tediousness of a lingering disease, (count upon it that it may be so, as 'tis like it hath been, with divers of you,) do not then permit the matter to the censure of an incompetent, partial judge. If you consult flesh and blood, if sense be to pronounce in the case and give judgment, how hard will it be to persuade that you are not neglected in your languishings, that your groans and faintings are unpitied; though you are so plainly told, that whom the Lord loves, he chastens? Are you not ready to say, How can this stand with being, at the same time, the object of divine pity? If he pity me, would he let me lie and languish thus, in so miserable a plight, day after day, and year after year? Yes, these things very well agree, and I would fain shortly evince to you that they do. (1.) His compassion may sufficiently be evidenced in another kind and by another sort of instances. Sure it will speak compassion, if he frequently visit his frail infirm creatures, and by his visitation preserve their spirits, if he support them, if he refresh them, this is grace. My grace shall be sufficient for thee, saith he to the great apostle, when he refused to release him from that thorn in the flesh, that messenger of Satan that did buffet him. (2.) Besides, compassion may appear by this kind of dispensation itself. It may not only carry that with it, but in it, which may show good-will. If long-continued affliction may be supposed to proceed from compassion, it doth much more consist with it. It may proceed from compassion, and bear the relation to it of an effect to the cause. We find it expressly so said in Scripture, and who can so truly speak God's mind as himself? He afflicts in very faithfulness, and as many as the Lord loves he chastens, and scourges every son whom he receives, Prov. iii. 12. quoted Heb. xii. 5, 6. Rev. iii. 19. Affliction must be the effect of his real, and most sincere good-will, and compassion, though of long continuance, if it be apt, and intended to do you good, in higher and in greater regards than those wherein you suffer. Or if the good your affliction does you, or is fitly designed to do you, be of a nobler and more excellent kind, than that whereof it deprives you; it must be understood, not only to be consistent with kind ness and good-will, but to be produced of it. For the same principle that intends the end, must also intend the proper means that serve to effect it. Now the kind of this good is thus to be estimated. You read, Psal. ciii. 13. As a father pities his children, so the Lord pities them that fear him. As a father. The relation he is in to them, is that of a father to his children. But we must understand under what notion he is related; and we are told, Heb. xii. 9, 10. Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence; shall we not then much rather be in subjection to the Father of our spirits and live? For they, verily, for a few days, chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. We have here an account where the relation terminates, and see both the object of his more special kindness and good-will, which accompany the relation, and the end of it. of their spirits; whence, therefore, we excellent kind, than we can lose by a sickness? better than the ease of this vile flesh, that was made out of dust, and tends thither? The object is their spirits, for there the kindness, that belongs to the relation, must terminate, where the relation terminates. How much more shall we not be subject to the Father of our spirits, and live? The Father of our spirits is there contradistinguished from the fathers of our flesh. God is not the Father of our flesh, but the Father of our spirits; he is the Creator of our flesh, too; our flesh is his creature, but not his offspring. There must be a similitude and likeness of nature between a father, and a child, which there is not necessarily between a maker and the thing made. In respect of our spiritual part, we are his offspring; and he is so a Father to us, both as the souls of men in common bear his natural image, and, if they be regenerate, as they bear his holy image too. And the case may be so, that the suffering of our flesh is necessary for the advantage of our spirits. Our flesh may suffer so, as that the spirit shall be the better for it; and then pity itself, compassion itself, must not only permit, but cause and produce such a course of dispensation, as whereby that end shall be attained, the making us partakers of his holiness. So the apostle speaks of his own case; Though our outward man perish, yet our inward man is renewed day by day, 2 Cor. iv. 16. Though our outward man perish. We are compassed about with deaths, that are continually beating down the walls of this outward man, they are beating upon it, and are likely to infer its perishing; and if it perish, let it perish, I am not solicitous (q. d.) about that. If it must come down, let it come down; in the midst of all these outward assaults, our inward man is renewed day by day, gathers a fresh and increasing strength and vigour, whilst this outward man is tending to dissolution and dust. And several ways such continued afflictions, upon the outward man, may make for the advantage of the inward man, in the best kind. [1] As they withdraw, and take off the mind and heart from this world, a debasing and defiling thing; and which transforms the soul, that converses too much with it, into a dunghill, fills it with ill savour. But what doth all this world signify to a sickly, pained person? [2] As it engages them to be much in prayer. Nothing is more suitable, than that an afflicted life be a life of much prayer. Is any man afflicted, let him pray, Jam. v. 13. Much affliction hath a natural aptitude to incline men this way. In their affliction they will seek me early, Hos. v. 15. It is a dictate of nature, even when grace, as yet, hath no possession; but which through God's blessing, may, by this means, help to introduce it. For it urges the soul Godward, who is the God of all grace obliges it to converse with him, whereby somewhat better may be gained than is sought. In their afflictions they will be submissive and lie at my feet, saith God: they will seek me early, from whom, otherwise, I should never hear, it may be, all their life long. Oh! that you would understand the mat ter so, when God afflicts in such kinds, so as his hand touches your very bone and flesh; this is the design of it, to make you pray, to bring you upon your knees, to put you into a supplicating posture; if he can, upon any terms, hear from you, though you seek him but for bodily ease and refreshing, it may be a means of the greatest advantage to you, ere God have done with you, when once he has brought you, by this means, to treat; when he has got you into a more tractable disposition, there is hope in the case. If thus he open your ear to discipline, and be to you an interpreter, one of a thousand, to show you his righteousness; he may seal instruction to you, and save your soul from going down to the pit, having found a ransom for you, Job xxxiii. 15, &c. But for those that have a real interest in God, and union and adHe is the Father with Christ, that which occasions much prayer, is likely object of that love, which goes with the relation, must be their spirits also; the end of it is their spiritual advantage, to make them partakers of his own holiness. His holiness is a lofty word, and carries the matter high. Understand ing it soberly, (as we may be sure it was meant,) it must signify the holiness which he hath himself impressed, and the impression whereof is the lively resemblance and image of his own. And is not this a good, of a nobler and more vantage to them. by being exercised, they grow. It tries their faith, and [3.] It puts several suitable graces upon exercise, and improves it. Faith is, in such a case as this, necessarily called forth into act, if there be the principle; and as it els it grows, and becomes more and more strong, and lively Their patience is exercised by it, and perfected; and that has a great influence upon their universal perfection. Let patience have its perfect work, that you may be perfect, and therewith send out our last and dying breath. That Jam. i. 2, 3, 4. There will be a universal languor (as if was his design upon Job. Let us labour to frustrate it, as he should have said) upon your spirits, if you be impatient; he did. Divers of the ancients (Justin Martyr, Jerome, if you cannot suffer, (as patience is an ability for suffering,) Cyprian, and Austin) speak much to this purpose, how if you can by no means endure, without tempestuous agi- great a design the devil drives in being the author of sicktations, or sullen despondencies of spirit. But if patience nesses and diseases to men, that he might make them aphave its perfect work, that will infer a universal health- | ply themselves to him, and divert from God; as that wickfulness and good habit into your whole soul. ed prince did, whom by the prophet we find so sharply reproved for it, as if there were no God in Israel, that he went to the god of Ekron (some demon or other, as we have reason to think.) The last mentioned of those authors speaks of it as just matter of excommunication, when those that bear the name of Christians shall, in such cases, use means bearing no natural proportion or accommodateness to the end, charms, spells, &c. for ease, or cure of maladies; wherein no relief could reasonably be expected, but from the devil's agency, who may be officious enough, if especially he have first hurt, to heal too, that by practising upon their bodies, he may entangle their souls; and (according to his wont of running counter to God, who wounds that he may the more effectually heal and save) by a present temporary cure, wound mortally, and finally destroy. Their love to God is, in such a case, eminently tried, and improved. Blessed is the man that endures temptation, (tentative affliction is there meant, as above, verse 2.) for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him, (Jam. i. 12.) which implies, their love to him is the great thing put upon trial, in that case. And it is a great trial of love to God, a very improvable opportunity of discerning its sincerity, when, upon a long affliction, you can appeal to God, and say: Thou knowest I love thee; though thou smite and kill, I will still love thee. No discontentful motion, no repining thought, shall ever be allowed a place in my breast; there may be sighs, but no murmurings, groans, but no tumults, nothing of displeasure against thy holy pleasure. [4] It occasions such to live much upon the borders of eternity. Under affliction we look not to the things that are seen and temporal; but to the things that are unseen, and eternal; which make us count our affliction, though long, but momentary, 2 Cor. iv. 17, 18. And those souls will prosper and flourish that have so unspeakably more to do with the other world, than with this. 'Tis in this way that the afflictions of this present state do work for us the far more exceeding and eternal weight of glory, (ver. 17.) as they direct our eye forward, while we look, (verse 18.) not to the things which are seen, which are but temporal; but to the things which are unseen, and eternal. Life and spirit, strength and vigour enter (q. d.) at our eye, which is prompted by the horror of frightful spectacles in this scene of things, to look to another, where all things appear lightsome, pleasant, and glorious. He hath not left the world (no not the Christian world) quite ignorant of his methods in these kinds, of training men, by gradual steps, into things, first, that seem innocent, and then into such familiarities, (whether their real distress, or their curiosity, were the first handle he took hold of them by, or the engine by which he drew them,) till, at length, it comes to express covenanting. If the matter come not so far, 'tis rare to come off from the least tamperings without a scratch. He that is born of God, keeps himself, that the evil one may not touch him, (1 John v. 18.) as knowing he designs to touch mortally, and if he touch, to kill. If it proceed so far as a solemn league, how tragical consequences doth story abound with! That of Count Matiscon, (plucked away by the devil from among divers persons of quality, whom he was entertaining, and at noonday whirled in the air three times about the city, in open view of the people, to whom he in vain cried for help,) reported by some historians; and that of an infamous magician of Saltzburg, and divers others, are instances both very extraordinary and very monitory. But as to a future ruin, which he finally aims to involve men in, with himself; he hath not faster hold of any than those that have learnt to ridicule every thing of this kind, and who have put so much sadducism into their creed, (consisting of so many negatives, or things they believe not, that they scarce leave enough positive to admit that name,) as to think there is no such creature, perhaps as being conscious there can be no worse than themselves. But how near is he to them that think him out of the universe! There are other considerations, whereby you might argue to yourselves not only the consistency, but the suitableness, of an afflicted state in this world, with God's favour, kindness, and compassion towards you. As that when he is more highly provoked, he threatens not to afflict, as the heaviest of penalties. Why should they be smitten any more? Isa. i. 5. I will no more punish your daughters, &c. Hos. iv. 14. Ephraim is joined to idols, let him alone, ver. 17. That his covenant obliges him to it, as to them who are, on stricter terms, in covenant with him, Christ's own seed being signified by David's; as by David is manifestly Christ himself, Psal. lxxxix. Where you may see how, and after what tenor, his covenant runs, ver. 30-34. According whereto he himself elsewhere 3. Since it is possible the devil may bind even those that acknowledges, that in very faithfulness God hath afflicted belong to God, with some kind of bodily affliction or him, Psal. cxix. 75. That, in experience, we are apt to other; it is the more to be apprehended, how much worse grow remiss, secure, and negligent, when all things are bonds they are, in which he binds those that do not belong externally well with us. And let us but appeal to ourselves, to him. Oh! that you would be serious here! How how much a wakeful temper of spirit, under affliction, is many such sad cases are there, amongst even them as may better than carelessness, and vanity of mind, accompanied be feared that are called Christians, concerning which it with fleshly ease and pleasure; that we can ourselves ea- may be said, here is a soul that Satan hath bound, not sily apprehend, that it may not only consist with the ten-eighteen, but it may be, thirty, forty, fifty years! Oh! derness of a parent to have the wound of a child searched, when shall this soul be released, that Satan hath so long though with much pain; but proceed from it; that in hea- bound! ven our judgment of things will be right and incorrupt, where we shall apprehend no cause for complaint, that through many sicknesses, diseases, and death itself, our way was made for us thither. And if that shall then be a true judgment, the thing itself must be as true now. But these I hastily hint, and pass to some further use. 2. We may next collect, that since it is out of doubt the devil may have some hand in our outward affliction; we are concerned to take so much the more care, that he may not have his end upon us by it. A hand he may have, and we cannot determine how far; but whether it be more or less, great care we are concerned to take how to frustrate his design. He has the most mischievous ends that can be, and designs worse things to us than the affliction, which is the means, whatsoever that be. He would fain engage us in a controversy with God, would have us contend with him, murmur, fret, blaspheme, and curse God; 4. As from the devil's malice to the bodies of men, we may collect his greater malice to their souls; so we may judge proportionably of Christ's compassions, that as they incline him to give them all suitable relief in their bodily afflictions, as far as can consist with those measures which infinite wisdom hath pitched upon for the government of this present world, and as shall fall in with the design of his office of a Redeemer and Saviour to us; so they much more incline him to relieve embondaged souls. For this doth most directly fall in with his design, and is the proper business of his office; the other may be only collateral to it, and as it were to be done on the by. He came not into this world to procure that men might not be sick, or pained, or be presently restored to health, and ease; but he came and died, that souls might live; to procure for them pardon, reconciliation with God, all needful assisting influences of grace, and eternal life. Of these therefore they |