On the other hand, if masters are afflicted, by reason of the stubborn and unfaithful behaviour, or sloth and negligence, of their servants; let them enquire, whether this be not the consequence of their not being so much concerned for their spiritual welfare as they ought, or keeping up strict religion in their families? or, whether they have not been more concerned that their servants should obey them, than their great master, which is in heaven?
Again, if parents have undutiful children, which are a grief of heart to them; let them consider, as a motive to contentment, whether they have not formerly neglected their duty to their parents, slighted their counsels, or disregarded their reproofs? so whether they have not reason to charge themselves with the iniquity of their youth? and enquire, whether God be not, herein, writing bitter things against them for it? or, whether they have not neglected to bring up their children in the nurture and admonition of the Lord? These considerations will fence against all repining thoughts at the providence of God, that has brought these troubles upon them. And, as a farther inducement to make them easy, let such consider, that if this does not altogether lie at their door, but, they have been faithful to their children, in praying for, and instructing them, God may hear their prayers, and set home their instructions on their hearts, when they themselves are removed out of the world.
On the other hand, if children have wicked parents, whose conversation fills them with great uneasiness; let such consider, that this has been the case of many of God’s faithful servants; such as Hezekiah, Josiah, and others; and they may be assured, that they shall have no occasion to use that proverb, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge,’ Ezek. xviii. 2.
[5.] If we are afflicted, by reason of the treachery and unfaithfulness of pretended friends, which wound us in the most tender part, Psal. lv. 12, 13. we may be induced to be content. For,
1st, We have no ground to expect perfection in the best of men, nor that their love and favour is immutable; neither is our conduct always such, that we do not often forfeit the respect, which we once had from others.
2dly, If our friends deal deceitfully with us, or are unfaithful to us, without just ground; this is not without the permission of the wise and over-ruling providence of God, who, sometimes, orders it to take us off from a dependence upon men, or expecting too much happiness from them; which is to be sought for only in himself, Isa. ii. 22.
3dly, This is our encouragement, when we find a change in the behaviour of friends towards us, that our chief happiness consists in the unchangeable love of God, Mal. iii. 6.
[6.] When we are afflicted in the loss of friends, or near relations; let us consider, as a motive to contentment,
1st, That there is no reversing or altering the decree of God, which fixes the bounds of men’s continuance in this world, Job xiv. 9.
2dly, All the comfort we have in friends and relations is a peculiar blessing from God; and he sometimes afflicts us in the loss of them, that he may draw off our affections from the best creature-enjoyments, and we may take up our rest intirely in himself. Moreover, we had never any reason to look on our friends as immortal, any more than ourselves; and therefore ought to say as David did when he lost his child, I shall go to him, but he shall not return to me, 2 Sam. xii. 23. and so far as self-love is concerned herein, we have reason to give a check to the excess thereof, by the exercise of self-denial, and say with David, I was dumb, and opened not my mouth, because thou didst it, Psal. xxxix. 8. or follow the example of Aaron, concerning whom it is said, that, when he lost two of his sons at once, by a public and awful stroke of divine justice, he held his peace, Lev. x. 3.