JER. 18. 11.
THe Doctrine gathered from these words is, That God purposeth evil and calamities against a people, that they might return from their wicked ways. In this point three things are to be considered; 1. That God frameth all calamities. 2. That these calamities are called evil; both which are dispatched. The third thing which remaineth is, That Gods end in all these exercises, is to make men turn from their sins: Conversion is the end of all Gods scourges and stripes; if men did throw away their evil, God would quickly burn his rod. As Absolom sending for Ioab, who would not come to him, till his corn was set on fire, and then Ioab hastened quickly to speak with him; so it is here, God speaks once or twice, yea often to us, to turn from our evil ways; but we stop the ears, and will not obey: at last God afflicts us in our body, or estate, or name, one way or other; and then we say, or at least should say, Come, let us return early unto God: So that Gods judgements, they are real sermons, God preacheth by them, as well as by his word; insomuch that he puts a remarkable observation upon their obstinacy and impenitency, Amos cap. 4. from the 6; verse to the latter end, upon five several judgements, he addeth, Yet have ye not returned unto me, saith the Lord: So that publique and personal evils which come upon us, should make us turn from sin: And Oh take heed, that God saith not, Yet have ye not returned unto me: Thus also God complaineth again, […] 12. 13. For the people turneth not unto him that smiteth them: So that you see, God looks for conversion, from every one whom he doth any way chastise for sin: For opening this point. Consider
First, That Gods afflictions upon a people, may be branched into three heads:1 some are first meerly exploratory, or by way of tryal, to draw out a Christians graces, and to encrease his glory Thus persecutions and troubles for the Gospel, imprisonment and Martyrdom; these were not so much evil framed by God, to make them turn from their sins; but conflicts and combates appointed by God, for his choice and valiant Champions, that so they might receive the greater weight of glory: And hence the people of God are commanded to account it all joy, when they fall into such temptations, James 1. for what the fire is to the dross, the water to a spotty garment, the winnowing to the wheat, the same are these combates to them, they strengthen their graces, they weaken their lusts, and they advance their glory; so that the ignorance of this end, doth sometimes put Gods children into great perplexities; for because they fall frequently under Gods afflictions, no sooner is one over, but another succeeds, like the waves of the sea; they begin to doubt presently about the main, they call the very foundations into question, Why doth God thus follow me with losses and troubles? is it not because I am an hypocrite? may I not fear the great work of conversion is yet to be done? But this is a temptation; had not Iob been well exercised to discern between good and evil; these very temprations had broken his heart.
A Second branch of Chastisements, are indeed for sin, and flow from Gods anger,2 but they are wholly medicinal: They are to let blood, like the Physitian who intends health; not like the Butcher, who is to destroy; and these by the Scripture are called […], because God would discipline us by them as children, not punish us as condemned malefactors.
Quest. And if you say, How can these be for conversion, when sometimes they fall upon those that are converted, such as are made Gods children already?
Answ. To Answer this, you must remember what was said heretofore, that even those who are converted, do yet need daily to draw nigher and nigher to God; they are to be converted daily from those frequent corruptions, which estrange them from God; and thus when Gods own people have their afflictions, they are to consider, Is not this to turn me nearer to God? is there not such pride, such dulness and coldness in the service of God, that I am to be turned from? Well, its clear, to Gods own children, they are thus medicinal; but by the Texts forementioned, and in several other places, its also evident, that even to those who are sinners, and remain in an unconverted estate, God reacheth out his gracious offer in their troubles: That as it is said of several Psalms, which more principally contain the subjects of affliction, A Psalm to give understanding; so shouldst thou write, as it were, upon every trouble, upon every affliction, An affliction to give understanding. Do not Physitians command men distracted, and out of their wits, to be kept in dark dungeons, to be bound in straight chains and fetters, to have hard and miserable fare, that so by all this hardship, they may come to their understandings again? thus God doth, Men by their sins are turned mad, they are grown out of their right reason; they indeed think strictness and preciseness is the way to make men out of their wits; but thy lusts and thy wickedness, deprive thee of all sound judgement; now God, that he may recover thee, bindes thee in chains, afflicts thee with several judgements, that so at last thou mayest seriously consider of thy self, and thy condition: so that there was never any trouble befell thee, but thou shouldst make as good use of it, as ever thou didst of the best sermon thou hast heard. Hence Parisiensis will not call these afflictions evil, but good; and therefore divides Gods dispensations into Bona Attractionis, and Bona Retractionis; Good things drawing or attractive, these are Gods mercies; good things withdrawing or retractive from sin, and these are afflictions.