2. Let us not faint. AVhen the afflictions sit close and near, then we are apt to fall into the other extreme, to be dejected out of measure. An over-sense worketh on our anger, and then it is fretting ; or on our sorrow, and then it is fainting. The former is the worse of the two, for that is to set up an anti-providence, or a being displeased with God's government, a practical disowning of his greatness and justice.
234 SERMONS UPON PSALM cxix. [Ser. LXXVI.
All men will acknowledge God is great, yet what wonn is there will sub- mit to him any further than themselves please ? We say we deserve nothing but evil from his hands, but yet are maddened like wild bulls in a net when the goad is in our sides. We say, Any other cross but this. "We do not dislike trial, but this trial that is upon us. God thought this fittest for us : our murmuring will not ease our trouble, but in- crease and continue it. Certainly without submission troubles will do us no good : 'Patience worketh experience,' Eom. v. 4. Fainting, pro- perly so taken, is when we look upon God's work through a false glass, and mis-expound his dispensation. God puts forth his hand, not to thrust us otf, but pull us to himself : Hosea v. 15, 'I will go and re- turn to my place, till they acknowledge their offence, and seek my face : in their affliction they will seek me early.' The very affliction giveth us hope that he will not let us go on securely in our sins. It is not our being afflicted and made miserable by trouble which God aimeth at : Lam. iii. 33, ' He doth not afflict willingly, nor grieve the cliildren of men.' Nor is it that which we should chiefly be affected with under affliction. We should mind another lesson taught by it, which if we neglect, our sense of trouble will be but perplexing. It is to subdue sin, to make us more mindful of heavenly things, to have our hearts humbled. No affliction should be counted intolerable which helpeth to purge our sin. We evidence our love to sin if we are overmuch troubled at it, or peevishly quarrel with God. Faint- ing showeth our weakness : Prov. xxiv. 10, ' If thou faint in the day of adversity, thy strength is small.'
Use 2. Something concerning the profit of it : value it, observe it.
1. Value it. W'^liat do you count a profit or benefit, to flow in wealth, or excel in grace ; to live in ease, or to be kept in a holy, heavenly, and humble frame ? Heb. xii. 10, ' 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.' Not that we might have the pelf of this world, but that we might be partakers of his holiness. It is better to have holiness than to have health, wealth, and honour ; the sanctification of an affliction is better than to have deliverance out of it. Deliverance taketh away malum naturale — some penal evil which God bringeth upon us; sanctification, malum morale — the greatest evil, which is sin. I am sure this is that which we should look after. Deliverance is God's work, the improvement of the trouble is our duty : do you mind your work, and God will not be wanting to do his part.
2. Observe it, and see how the rod worketh, what thoughts it begets in you, what resolutions it stirreth up, what solaces you run to, and seek after to this end.
[1.] In what temper and frame of heart you were when the affliction surprised you. Usually affliction treadeth upon the heels of some sin. If it be open, and in our practice, it discovereth itself ; if secret, and in the frame of our hearts, it must be searched after. Usually it is some slightness and carelessness of spiritual and heavenly things; your hearts were grown in love with the world, you began to neglect your souls, grew more cold in the love of God, more formal in prayer, and indifferent as to your spiritual estate; you did not watch over your
VeR. 68.] SERMONS UPON PSALM CXIX. 235
hearts ; therefore the holy and jealous God cometh and awakeneth you by his smartinj^ scourge. The foregoing distemper observed, will help you to state your profit.
[2.] How that is cured by God's discipline, or what benefit you have gotten by it? You are more diligent in your duty, careful in your preparations for a better state. A Christian should be able to give an account of the methods by which God bringeth him to heaven. David could give an account, as here, ' Before I was afilicted I went astray ; but now have I kept thy word ;' and ver. 71, 'It is good for me that I have been afflicted, that I might learn thy statutes ; ' not good that I should be, as accepting the punishment, but that I have been, as owning the profit.
SEEMON LXXVII.
TJioic art good, and doest good: teach me thy statutes. — Yer. Q8.
The Psalmist in the first verse of this portion had expressed himself in a way of thankfulness to God for his goodness, ver. 65 ; then inter- rupteth his thanksgiving a little, and beggeth the continuance of the same goodness, ver. 66 ; and after that returneth again to show how this good came by means of affliction, ver. 67 ; and therefore once more praiseth God for his goodness, and reneweth his suit. God is ever good to his people, but most sensibly they have proof of it in their afflictions, when to appearance he seemeth to deal hardly with them ; yet all that while he doth them good. Sanctification of afflictions is a greater mercy than deliverance out of them. We may learn our duty by the discipline of a smart rod : ' Thou dealest well with thy servant;' for, ' Before I was afflicted I went astray ; but now I have kept thy word.' And then he falleth into thanksgiving and pra3"er again, ' Thou art good, and doest good : teach me thy statutes.' Here is —