Secondly, The reason of this, why the day of our conflict is such a mixed doubtful day. Let us consider — (1.) The equity; (2.) The wisdom of God in it.
1. The equity of it. It is such a day as is very suitable to our condition in the world.
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[1.] We are in a middle place, between heaven and hell, and there- fore partake somewhat of both. Hell is set forth by utter darkness ; and of heaven it is said, ' There is no night there/ Rev. xxi. 25. It is all day or all night in the other world ; but here, neither day nor night, neither clear nor dark. It is convenient that this middle place of trial should have somewhat of both. In hell, all evil and only evil, Ezek. xvii., without any temperament of mercy ; and in heaven, no more death, nor sorrow, nor crying, nor any pain any more. Rev. xxi. 4. These pleased spirits are ever rejoicing. God would give a taste of the other world in the present life ; of eternal death and eternal life in the sorrows and comforts of the present life ; it shall not be too well nor too ill in the world.
[2.] We have mixed principles — flesh and spirit, Gal. v. 17 ; and as long as sin remaineth in us we cannot be perfectly happy. The flesh needeth to be weakened by divers afflictions ; as grace to be en- couraged, and love cherished, with experiences and proofs of God's favour ; clouds and sunshine, frowns and favour.s, summer and winter, day and night. I speak of the best. Alas ! generally we are ' evil, only evil, and that continually,' Gen. vi. 5 ; and therefore our condition might be so.
[3.] As our principles are mixed, so are all our operations. There is a mixture of good and evil in all our services. The water receiveth a tincture from the channel through which it passeth. Our duties are spotted and stained ; there is iniquity in holy things ; yea, our zealous undertakings and engagements for Christ have a tang of the flesh. There is a great deal of wrath, revenge, fleshly zeal, and kitchen-fire, rather than a coal of the altar, while we are engaged for God : Isa. Ixiv. 6, ' Our righteousnesses are as filthy rags ; we are as a dried leaf ; our iniquities have taken us away.' None of our actions are free from default and defilement.
2. The wisdom and justice of God in it. He hath many wise ends to be accomplished by these mixed providences.
[1.] That a people worn out with long misery may be more pliable to God's purpose. By such mixed providences God will weaken and waste stul)born nature, and cause them to be tossed up and down, that by the protraction of their miseries he may work them to his own bent. A cloud that is soon blown over, and doth only wet us a little in the passing, is not regarded ; but when the conflict is long between light and darkness, sunshine and storms, and our miseries continue longer, it doth awaken a people to inquire after God's mind. For a great while a people make a light matter of religion, and God's interest in the nation is looked upon as a trifle, not worth the looking after, and therefore is there such slight reformation ; but before God hath done with them they shall see that his interests are to be regarded as well as other rights of man. Surely God hath some notable work to do upon England, or else he would not pursue us with so many effects of his anger and break us with so many changes and distractions. Are all these shakings to no purpose ? and to leave us there where God found us at first ? as unholy and unreformed as before ? Surely, then, it will be utter ruin : Ezek. xxiv. 13, ' Because I would have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any
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more/ But God seemeth not to leave England so. He would say, Let them alone : Hosea iv. 17, ' Ephraim is joined to idols ; let him alone.' As it is with a natural body, when corruption hath seized upon the vital parts, the body must be brought very low, and just kept alive, that a better spring of blood may be procured ; the wise physician giveth nothing for a while that may strengthen nature, lest it strengthen the disease ; so when corruptions are so inveterate, rooted in men's minds, God doth wear us out with a continual vicissitude and inter- change of providences. His dispensations are somewhat like those sup- plies the Athenians gave to a lingering war, just enough to keep it up, not to end it. Demosthenes compareth them to a medicinal diet, which neither strengthens nor suffers to die, till it groweth to a linger- ing mischief. As by the motions of his Spirit, so by the courses of his providence : Job xxxiii. 14, ' God speaketh once, and twice, and man perceiveth it not.' God is loath to be gone and make it whole night, and loath to tarry and make it perfect day, but sometimes one party prevaileth, sometimes another. Oh ! that we were wise !