DOCTRINE. That a Godly Person shall meet with no Evil in this Life, but what shall turn to his great advantage in the issue.

That many general expressions in the Word of God are to be understood with a limitation, cannot be denied by him that would not im­peach it of a contradiction: and yet the thing it self hath a certain and excellent Truth couch­ed in it; and so it is here, and this may be made good in respect of the Evil of Sin, but that it is aliene from my present purpose. I shall therefore confine the following Discourse to the Evil of Affliction.

To make way for the clearing of the Doctrine, a few things may be offered Introductory.

1. Good and Evil may come under a Physical and a Moral Consideration. In the former sense, a thing may be said to be Good, when it is suit­ed to the nature of Man, and adapted to his ra­tional cravings. And in this regard, that which hath such a nature put into it, as may afford to a Man the Support of his Life, the preservation of his Health, the restoring of him to his Health, the gratification of his natural Appetites, that is good: and on this account Evil is whatsoever is contrary to this, and damnifies the Man in either of these: and this ariseth from the agree­ableness [Page 6] of the nature of the thing with the na­ture of Man for whose use it was made; or from its disagreeableness to it in all these: this therefore that good Man Prayed for, and ob­tained, 1 Chron. 4.10. Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand may be with me, and that thou wouldest keep me from Evil, that it may not grieve me. In the latter sense, they are considered as they bear a respect to the Law of God, and are made helpful to us in our Serving of him as our last end; or on the other hand become hindrances to us in our faithful Obedience: On this account Sin is called Evil, and Christ Prayed that his Disci­ples might be kept from it, Joh. 17.15. That thou wilt keep them from the Evil.

2. A thing may be said to be good Physical­ly, and evil Morally; and contrarily, evil Phy­sically, and good Morally: Thus all the things that are adapted for the comfort of the mans natural life are good, because they answer the next end they were made for: But when these are abused to the hurt of his Soul, they so be­come evil to him in that regard. Whereas that which in the former respect is resented as evil, if it is made advantageous to the promoving of his Spiritual Welfare, is upon that account good to him; and for this we have such remarks made in the Word of God, Psal. 69.22. Let their Table become a snare before them: and that which should have been for their welfare, let it become a [Page 7] trap. And Eccles. 5.13. There is a sore evil that I have seen under the Sun, Riches kept for the Owners thereof to their hurt. These things are good in themselves, yet by mans misimprovement of them, they become to him eventually evil, and do him the greatest hurt, because they undo his Soul. Whereas by a wise and gracious im­provement of such things as are the most grie­vous to mens natural resentments, they become to him salubrious.

3. The Good or Evil of a thing is considera­ble either absolutely, or as it bears respect of a Medium to an end. All things come under one of these two considerations, viz. either as they are an End, or as they are Media. Now a thing under the consideration of an end, hath ever the respect of good upon it; for good in the object is the motive of a rational Choice; and nothing can be made an end by a reasonable Creature but under such an apprehension: but it is not to be denied, but that a man may pro­pose to himself an evil end, under an appear­ance of good to his blinded judgment; and that is when he proposeth to himself that, in the at­tainment whereof he will not make himself happy, but miserable; and such are the too frequent designs of deluded men, who call evil good, and good evil. And this is, either when he proposeth that to himself as his last end, which is but a subordinate one; and though in its place it might be good, yet by thus displacing [Page 8] it, it becomes evil to him; as when a man makes his present outward accommodation his farthest design; or when he hath no farther reach in what he doth, but to bring to pass a wicked purpose. But in the using of a thing as a Medium, supposing the end to be good, the Medium is then good; when it is both lawful, and hath a tendency in it to promove the thing sought; and evil when it is either unlawful, or will obstruct the design for which it is used: as when a man either seeketh gain in an evil case, or useth such means as will hinder and not further his purpose.

4. That which is truly serviceable to advance a mans last end, cannot in a Theological sense be called evil, but must be confessed to be good. There is a last end, & there be such as are sub­ordinate. The last end is the Glory of God, which the reasonable Creature is, or ought to be bound for in all that he is concerned in; and there are subordinate ends, which men may lawfully pursue in their right order; a man may lawfully seek his present comfort, and use the approved means for the obtainment of it, and that which serves him herein is good in this regard: but if this hinders him in his pursuit of his last end, it certainly becomes evil to him. But that which whether it helps the former or no, doth yet become in the issue more servicea­ble to the latter, it ought not to be called Evil, but Good; and on this score we have the Psal­mists [Page 9] acknowledgment, Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes.

These things being thus Premised, it follows that we proceed to apply this matter to the truth that lies before us; and to explicate this, Let us observe.

1. That it is the Lot of the Children of God to suffer Affliction in this Life. This is an experien­ced truth, and no other than what our Saviour hath warned us of, Joh. 16. ult. In this world you shall have tribulation; and the Apostles taught this every where, Acts 14.22. That we must through much tribulation enter into the Kingdom of God. And it is here to be remarked, that as the Life of the Godly is here a life of trouble, so there are no temporary troubles which mankind are liable to, but the Godly may encounter the like, and that not only for kind, but all the temporary circumstances of them, insomuch as there is no room at all here left to distinguish between the one and the other; this the wise man observes, Eccles. 9.2. No man can know love or hatred by all that is before him, and there is one event to the good and bad, &c. And all the difference is, that to the one they come full of the Curse, and are but the beginning of sorrows; whereas to the others they are exempted from the Curse, and have a Blessing annexed to them, which is not to be gathered from the thing it self, but only from the effects, which, what it is, will be anon [Page 10] considered. But this is known only to them­selves, and is to be judged of by the fruits.

2. That God is the Author of all the Afflictions which these do suffer. Some there be who sup­pose, that when it is said that no evil shall happen to these, it only intends, that nothing shall befal them casually, but every thing shall be accord­ing to the All-wise Counsel of God; which is indeed a truth in it self; but the Wicked as well as the Godly are herein concerned; and besides as to second causes there are contingencies in these things. But this is not all the meaning: and the word not only signifies to Happen, but also to Evene, or come to pass. And it is very certain that all events are according as they were fore-appointed, as he confesseth, Job 23.14. He performeth the thing that is appointed for me; and God assumes this to himself, and makes that challenge, Amos 3.6. Is there any Evil in the City, and the Lord hath not done it? And God, in his ordinary Providence, works, by In­struments, and frequently by rational Agents, and such as are malicious as well as voluntary; nevertheless they do what he hath seen good that it shall be done; those therefore are called his hand, Psal. 17.14. And it is our duty to look beyond second causes in all the troubles that we undergo in this world, or else we shall never make a right and profitable improvement of them; hence that, Psal. 39.9. I was dumb, I opened not my mouth, because thou didst it.

[Page 11]3. That God hath appointed these to Glory, not­withstanding the Afflictions which they do at present suffer. To this they were designed in his Eter­nal Counsel, and this was secured to them in their Effectual Calling, which is one of those Gifts of God which are without Repentance. If then God had not in his purpose resolved to bring them to Glory, he would never have called them, but left them in their Unregeneracy, so that let their trials be never so many or great, it is no evidence, as some are ready in their dark hours to suspect, that he either never Loved them, or that he hath forgotten to be gracious. We are therefore to consider what he hath cal­led them to, viz. to Eternal Glory, 1 Pet. 5.10. And this is an undeniable evidence that they can meet with nothing, though never so severe, that shall obstruct their Salvation, by separating of them from the love of God, which hath enter­tained them: and of this the Apostle speaks with the greatest confidence, in, Rom. 8.38, 39. I am perswaded that neither Death nor Life, &c.

4. That God sends these Afflictions to prepare them for, and to bring them to this Glory. He is an In­finitely Wise Agent, and must have some Wor­thy design in all his Works, Psal. 104.24. In Wisdom hast thou made them all. Now if Gods end in regard of these, be to Glorify himself in advancing of them unto Glory, all his dispensa­tions to them are in Wisdom accommodated to bring this about. There is a great deal needful [Page 12] to fit them for the Kingdom, and conduct them safe to it: and the whole way of God towards them in his Providence is to lead them thither. This was Christs business, Heb. 2.10. To bring many Sons to Glory: and their whole conduct is to accomplish this, Psal. 73.24. Thou shalt guide me by Counsel, and afterward shalt receive me to Glory. And on this account we are told, Psal. 25.10. All the paths of the Lord are Mercy and Truth. Now Afflictions belong to this conduct, and are no little part of it. And if it be asked, Why doth God so Afflict his own? The answer is ready, Isa. 27.9. By this shall the iniquity of Jacob, be purged, and all the fruit shall be to take away Sin. And on this account we are told that they ne­ver come but when there is need of them, 1 Pet. 1.6. Ye are, if need be in heaviness, &c. And there is not one Affliction that a Believer meets with, but hath an Eye to this, for God Afflicts not wil­lingly.

5. As God useth these Media for, so he will cer­tainly over-rule them to the promoving of this design. The Counsel of the Lord shall stand, neither shall any thing defeat it: with this he comforts his People when the blackest Providences passed over them, Jer. 29.11. I know mine own thoughts, even thoughts of good will, and not evil, and to give an expected end. And hath he said it, and shall he not do it? Instruments may intend hurt by what they do, but he will turn it to good; and every gracious Soul shall find it in the issue, [Page 13] and may allot upon it as he, Job 22.10. When I am tryed, I shall come forth as Gold. He therefore always Sits by the Furnace, and looks carefully after it; and by a powerful Influence gives it its kindly operation. The Apostle could com­fort himself in this, 2 Cor. 4.17. Our light Afflicti­on, which is but for a moment, works for us a far more exceeding, and eternal weight of Glory. And every Affliction belongs to these all things which shall work together for the Good of Gods called, Rom. 8.28. And neither Satans Malice, nor wicked Mens rage shall be able to hinder it, but it shall be so in the event, Eccl. [...].12. I know it shall be well with those that fear God, that fear before him.

6. There is no Affliction that over-takes a Child of God, but what proceeds from his Love. We as­cribe Love to God, sometimes on the account of his Beneficence, and this is common to Good and Evil, Math. 5.45. He maketh his Sun to shine on the Evil, and the Good, and causeth his rain to fall on the Just and the Unjust. Sometimes to his Benevolence, or purpose of everlasting good to them; and this is peculiar to Some, and every true Believer hath an interest in this Love: yea this is it that Governs all the Providences that pass over them. Is it Love that moves him to afflict them, Heb. 12.6. Whom the Lord Loveth he chasteneth. It is Love that presides in the Affliction it self, as to kind, degree, and continuance. It is not be­cause God hates them that he Afflicts them, nor [Page 14] is it because he Loveth the Wicked, that they prosper; for, Psal. 92.7. When all the Workers of iniquity prosper, it is that they may be destroyed for ever. Now as Love is an affection that con­trives and pursues the best good of the object of it, so it cannot willingly do it any Evil, for it is contrary to it: and though there may be the Anger of God at his Children manifested in the Affliction, yet it is the Anger of Love, the Dis­pleasure of a Father, and not of an Enemy, Psal. 89.30. &c. I will chasten them, &c. but my loving kindness I will not take from him.

And if we consider what are the things that he designs and accomplisheth thereby, we shall be farther assured of it; for, all that he intends by it, in regard of them, will come under those heads.

1. To Chasten them for their Sin, and reclaim them from it. Sometimes they fall into Sin, and there­by Provoke him, and it is fit that they should be humbled for it: and it is meet also that the World should not be Scandalized at it; and this is one reason of their troubles: they are apt, when fallen into Sin to ly in it, and too often to go on farther: but God, when possibly they have been told of it, and solemnly warned about it, but have taken no notice of this; now sends Affliction on them, and thereby makes them to resent their follies, and brings them back again, such was his experience, Psal. 119.67. Before I was afflicted I went astray; but now have I kept thy [Page 15] Word. And when the world are Scandalized at their follies, He thus vindicateth his Holiness, 2 Sam. 12.14. Now this must needs be Love, & turn to their best Good; for we are assured that the contrary is a fearful Note of his hatred; Psal. 87.21, 22. — Israel would none of me, so I gave them up to their own hearts lusts. Heb. 12.8. If ye be without Chastisement, whereof all are par­takers, ye are bastards, and not Sons.

2. To quicken there to Duty, and advance them in Holiness. That this is the design we are told, Heb. 12.10. He for our Profit, that we might be par­takers of his Holiness. And it is an usual observa­tion, that when the Godly themselves enjoy much Prosperity, they do grow secure and neg­ligent in their Spiritual concerns, this was his Confession, Psal. 30.5. In my Prosperity I said, I shall never be moved. And now God sends trou­ble on them, and that rouseth them up, & makes them to return to their business: and for that reason the Psalmist acknowledgeth the goodness of his Affliction, Psal. 119.71. It was good for me that I have been Afflicted, that I might learn thy Sta­tutes. And accordingly he declares the blessed­ness of all such as are so Afflicted, Psal. 94.12. Blessed is the man whom thou correctest, and teachest out of thy Law. And it hath been a frequent ob­servation, that such Christians as are most exer­cised with Afflictions, have made the greatest progress in the business of their Generation. Now Holiness here, is the way to Happiness [Page 16] hereafter; and that cannot be Evil but Good; and many a Child of God is, under him, be­holden to his Affliction for the great progress that he hath made in the Work of his Genera­tion.

3. To Wean them from the World and all the things of it. The things of this World are accommoda­ted to our senses, and when it smiles upon us, we are too easily entangled by it; and our hearts are too much set upon it, and the delights of it steal them away; and we are apt to value our selves upon these things, which, were we let alone, would greatly impede us in our Christian race: But God, by Affliction shews us the vani­ty of these things, and it becomes as Aloes put on the breast of the Creature, which embitters it to us; and by this means it takes off our ex­uberant affections from it, and tells us that here is not our resting place, and that these things cannot be our happiness. And this puts us up­on using the greatest diligence in Running our Race, and laying up our Treasure in Heaven: this makes us to shake off our Sloth, and puts fervour into our hearts, than which what greater kind­ness can be done for us here?

4. To Try and Exercise their Graces. In their Conversion they were Sanctified for his Service; in which Sanctification they were furnished with the whole body of Sanctifying & Saving Graces, in the exercise whereof they were to glorify God: And as these Graces were to be Exercised, [Page 17] so they were to be tryed, for the discovery of their truth, and of their strength. God hath to this end provided [...] as may give a through proof of them: and to this are the Af­flictions of the Godly suited & made Serviceable; for which reason they are frequently called Try­als, and that is one thing designed by them, as we are told, Deut. 8.16 To humble thee, and prove thee, and to do thee good in thy latter end. And though they may discover a great deal of our weakness, as experience tells us, yet they will make manifest our sincerity too; and they who can maintain their Love of God, and their fide­lity to him, and can in truth say, as the Church, Psal. 44.17. All this hath befallen us, yet we have not forgotten thee, nor dealt fasely in thy Covenant. Shall have an evidence in themselves, and give proof to others, that they Love him in Sincerity. Hereby also they shall bring much Glory to God, and this will afford to them much of in­ward Peace, under their sharpest Afflictions.

5. To make them willing to Dye, and desirous to depart, and be with CHRIST. Whiles we con­verse with the things that are here below, we are apt to be too much glowed to these things, and they will make us to hang back, as being doth to leave them: and this makes the aspect of Death to be very ungrateful to us, and the parting with all our pleasant fruitions which we ever delighted in, terrible to us. But when God, by embittering these to us, [...] Af­fliction, [Page 18] weans us much from them, it also rais­eth up our hearts to Heaven, and makes us long to be there, both because we thus find by expe­rience that this is not our resting Place: and upon the Contemplation of the Glories of that Palace, we are made to wish for the time when this Scuffle shall be over, when Sin and Sorrow shall be no more, but we shall Swim in Those Joyes and Pleasures, that are at his Right Hand for ever: and this will prompt us to be the more diligent to get all things in a readiness for our happy departure.

6. To bring them Home to the Kingdom. Death is the King of Terrours, and seems to be the bit­terest of all the Tryals, which we are encoun­tred withal: and many times the circumstan­ces of it intend the bitterness of the Sorrow of it: not only the thing it self, but the ghastly prospect of a cruel and barbarous bloody end that ours are brought to, carries horrour in the face, and fills both the Person exposed to it, and all who are concerned with him, with Agonies, and great consternation. But that Godly Per­sons may, and often do so dy, is certain: And is there no Evil in this? No, none at all in the sense of the Text and Doctrine: for this is but the Chariot, which though fiery, yet is prepa­red by our Heavenly Father, for us to ride in to the Palace of Glory which is above, where all our Sorrows shall be ended, and all our Hopes will be owned, beyond the comprehension of [Page 19] our most enlarged conceptions or expectations here: and with this could the Apostle comfort himself in the aspect of all the troubles of this Life, 2 Cor. 5.1. We know that if our earthly Ta­bernacle were dissolved, we have a building of God, an House not made with Hands, eternal in the Heavens.

Now if thus it be with the Children of God in regard of the Afflictions to which they are exposed, it must needs follow that no Evil shall befall them: for [...] are secured on this hand they must doubtless be safe. And that this is so is evident,

1. Because He hath Promised it. And his Pro­mise is good Security, because he is immutably Faithful: And this Unchangeableness of his is of­fered to Corroborate his People faith in the darkest hours, Mal. 3.6. I am God, I change not; therefore ye Sons of Jacob are not consumed. And he hath said, Psal. 34.10. They that fear the Lord shall want for no good thing. And though it is sometimes Promised conditionally, yet his Word is also past for the performance of the Condition, 1 Pet. 1.5. Ye are kept by the power of God through faith unto Salvation. And as the Promise is made to Believing, so the preserving them in Faith, and not suffering them to fall out of it, is com­prehended in the Promise, and they may rest on it, for he will never leave nor forsake them: and the Apostle so argues, Phil. 1.6. Being confident, that he who hath begun a good work in you, will per­form it unto the day of Christ.

[Page 20]2. He is able to Accomplish it. There is nothing too hard for him to do: not only his good Will, but his Power too, stand to ratify it. Men who Promise Sincerely, may yet fail through defect of ability, but he never can: how often there­fore doth he put them in mind of his ability, and would have them to acquiess in it? There is nothing else can offer us any rational discourage­ments, and I am sure that this is as unreasonable as any thing else: for, as he can bring good out of evil, so he can turn that which in its own na­ture is Evil, into Good, and bring the greatest real benefit out of it, and can make Poyson it self a Cordial.

3. His Glory is concerned in it. As God design­ed the manifestation of the Glory of his Grace in the Salvation of his Chosen, so he proposed the declaration of other of his Perfections in the way by which he would bring it about: and one thing herein concerned, is that he would accomplish it through many Tribulations. And it will be an Eternal Wonder, and commend his Wisdom and Power, to see a thing so frail as the Believer is here, so often tost with Tempests, and beaten upon with the Hurricanes of Affliction, not only kept up under and through all, and not be foundred; but that every one of them hath contributed to the making of his Eternal Crown the more Massy, as we are assured that it shall, in the fore-cited, 2 Cor. 4.17. Haec olim meminisse juvabit. And when we shall look back from [Page 21] the Pinacles of Glory, and review the whole passage that we have been led through, and how exactly every thing hath Served to help us for­ward to the Kingdom; we shall be ashamed of the Prejudices that here we entertained, and be swallowed up with endless Extasies of Admira­tion, and Hallelujah's.

USE. I shall wave all other Application which might have been offered, and confine my self to presenting, by way of Exhortation, a few practical Lessons, which may be Servicable to the present Occasion, and be helpful, as to us all in regard of the Afflictions of this present Life, which we ought to Live always in the ex­pectation of; so in particular to this Family whom God hath put into Mourning, under an awful bereavement, and bitterly circumstanced. Let us acknowledge the Merciful kindness of God, which hath given so much just Matter of Consolation on one hand, that in respect of the Person gone, there is no cause to Mourn for him as one that is without hope, having so many just grounds to conclude that he is gotten safe be­yond the troubles of this Miserable World, and lodged safe in the Arms and Bosom of CHRIST, Which is best of all. But our business is to endea­vour to turn it to our own advantage: And that they who are nextly concerned in this, may find that there is no Evil hapned to them hereby, but that it may be found to their Everlasting Good: [Page 22] and that we may all of us experience the like by all the Tryals of this Life which may pass over us. And here,

I. Let not our expectation of Affliction put us into Consternation. It is good for us always to fear it with a fear of expectation, else when it comes it will take us on Surprize, and in all likelihood find us unready, which becomes not a true Christian; for, Prov. 28.14. Happy is the Man that feareth always. But we are apt to be put into Consternation with it, which is more perplexing to us then the thing it self. Whereas, because it is possible that the thing feared may never come to pass, it is imprudent to perplex our selves about it before hand: and it is enough to quiet us into a sedate frame, to Consider that if we are the Children of God, though it shall come, and come circumstanced as bad as we imagined, yet it shall do us no real hurt: and if we can but wait, we shall find such advantage from it, as shall make us to confess that we are sufficiently recompen­sed; so he assures them, Heb. 12.11. Afterwards it yieldeth the Peaceable fruits of Righteousness to those that are exercised thereby. Yea to make sure of this, the Apostle hath cast up the account, and brought in the true reckoning of it, Rom. 8.18. I reckon that the Sufferings of this present time, are not worthy to be compared with the Glory that shall be revealed in us. And then what an unreasonable thing is it, to put our selves into a fright about it?

[Page 23]II. Let us rightly Improve this Truth to help us to a suitable demeanure of our Selves; when we are under the Exercise of Grievous Afflictions. And there are such Lessons as these we should Learn from it.

1. Let it put us anew upon the Confirming of our Assurance, that we are such Just Persons. Our clear­ness in this is apt to be obscured; & the darkness of Providence too frequently raiseth Clouds on our Mind about it: and this is very often the perplexity of a Christian, & he thinks that he could be quiet under the Affliction, were he but sure of this. Now the best way so to be is to be often proving of our selves, according to the advice given, 2 Cor. 13.5. Examine your selves, whether you are in the faith: prove your own selves. This also will be a good way to keep us from doing any thing that will interpose to hide this light from us, or will provoke the Holy Spirit to withdraw the affording us his confirming Testimony. The Promise on which our hope is built, is not to be doubted of, so that there needs nothing to yield us satisfaction, & afford us a triumph, but to know that we are the Heirs of this Promise. There are the things which accompany Salvation, and if we can find them in us we have now nothing to do, but to Suck out the sweetness therein.

2. Let us Corroborate our Faith on the Promise and humbly Claim it of God. We are here to Live by Faith, and the whole dependence of our Faith is on the Promise, if that could fail, we might be miserable; but if that will hold, we are safe. [Page] If God him said that no Evil shall befall us, we may be sure that it will be so, though sense should bring in a contrary Verdict. Our work there­fore is to keep our Eyes upon this; to consider the Contents of it, and then think believingly, who hath past it; the God who is Unchangable in his Promises, as well as in his Purposes, Mal. 3.6. The God who is faithful, and will therefore be as good as his Word, 1 Thes. 5.24. Faithful is he who hath called you, who will do it. Who cannot repent of what he hath said, 1 Sam. 15.29. The Strength of Israel cannot lye nor repent; for he is not a Man that he should lye, nor a Son of Man that he should repent. And is able to give Being to his Word, Eph. 3.20. To him that is able to do exceeding abundantly more than we ask or think, &c. And let us remember that his Promises are nothing else but his Purpose made known for us to rely on. Let us then humbly challenge it of him, & with our acknowledgment of our own unworthiness, let us put him in mind of it; as he, Gen. 32.10, 12. I am not worthy of the least of all thy Mercies, &c. And thou saidst, I will surely do thee Good, &c. Consider that he expects this of us, Ezek. 30.37. I will be sought to by the house of Israel to do this for them. And let us believe that it shall be so, and this will quiet our tumultuous thoughts: What said he, Psal. 27.13. I had fainted if I had not believed to see the Salvation of God.

3. Let us turn our Eyes from the Affliction, to con­template the Glory which this Affliction shall work for [Page 25] us. If we only pore upon the trouble, and fix there, we shall readily say as Jacob once did, All these things are against me. But, though we may and ought to look on the Affliction it self, there­by suitably to affect our selves, and without it we cannot do our Duty, and God doth not re­quire us to be sottish & stupid: yet we are not to tarry here, lest our Spirits be leavened with it; but we are to look beyond this, and take a view of that which is to come. And the Apostle tells us how he was helped to keep from fainting un­der the present Affliction, 2 Cor. 4.18. Whiles we look not at the things that are seen, but the things that are not seen, &c. Let us look upon the Crown, Lift at it, and see how Weighty it is, and consider the Eternal duration of it; and then believe that this is it that we are conducted to, and fitting for by all that we meet, and then draw proper con­clusions from it, and this will raise us above the Temptation.

4. Let us Enquire into the Mind of God concerning us in the Affliction. Whatsoever causualty there is in our trouble in regard of Second Causes, yet, as God is the Supream authour & orderer of all the things that come to pass in time; so it is our Duty humbly to enquire into his design, or what it comes for: thus did he, Job 10.2. Shew me I Pray thee, wherefore thou contendest with me. So he, 2 Sam. 21. beg. And as God always doth it for the Spiritual profit of his own, so, that we may thus profit by it, we must endeavour to acquaint our [Page 26] selves with the Meaning of it. Nor is a general perswasion that it is for our good, because we are his Called, sufficient for us; but we must by it be excited to our Duty, which that we may we must know it, and that whether for Correction, or for Tryal, and though we may not expect imme­diate Revelation, yet there are the Rules given us by God in his Holy Word, by which we may be directed in this: Only we must Pray to God to help us in it by his Spirit, as he did, Psal. 139.22, 24. Search me, O God, and know my Heart; try me & know my thoughts; and see if there be any wicked way in me, & lead me in the Way Everlasting.

5. Let us improve it to the declared Ends of it. We are not only told that all our Afflictions are the Hand of God, but also that he hath gracious designs in them, regarding his own; and that they are to Teach us to profit: And that we may so profit by them, and find them Good and not Evil to us, we must apply them to these ends. What these are, we before Observed; and let us Wait on him for his Grace to Help us here­in. Let us then apply them to Mortify our re­maining Corruptions, to Promove our Repen­tance of all our Follies, to Wean us from this vain World, and abate our exorbitant Affections to the things here below; to make us more Cir­cumspect in our whole Course; and so animate our desires after, and longings for the Heavenly Kingdom; to make us more ready for the Inhe­ritance, and the more patiently & cheerfully to [Page 27] Wait for our Approaching Change, Being with Loyns girt, Lamps burning, waiting for the Coming of our Lord: and how happy shall we then be, if when he cometh he shall find us so doing?

6. Let us Corroborate our Love to God by this. We are too apt, under grievous Calamities, to maintain Prejudies against God in our Hearts, and we find how far this wrought on the Psal­mist, Psal. 77.7. &c. Will God cast off for ever? Hath he forgotten to be gracious? &c. But this ariseth from mistake, and because we put a false gloss on the Providence, else we should not so do. Could we, as we ought, believe that all this is the product of his Everlasting Love, and a part of that Allwise Counsel, which hath laid out our Way to Glory, and will by it certainly advance us thereunto, and both can and will make it sub­servient to this purpose; It would put more Charitable thoughts into us, and make us to say as he, Psal. 119.75. I know, O Lord, that thy Judgments are right, and that in very faithfulness thou hast Afflicted me. And this would make us to Love the hand which dispenseth it to us. And could we so do, how comfortably would it sup­port us under our greatest distresses?

7. Let us by this Comfort our selves under all the Oppressing Circumstances of our Trouble. We are too apt to pore more upon the Circumstances than the thing it self, and thereby to put more of Gall and Wormwood into our own Cup: Whereas this is indeed an Errour, and though [Page 28] it is apt to make impression on our senses, yet it ought not to impede our Faith and Consola­tion: for, not only did infinite Wisdom so or­der it, but the thing it self doth not put any real Obex to our Faith in the Promise, which we are to Live upon. Let the DEATH of our God­ly Relation be accomplished with the greatest Barbarity imaginable; all the hurt it did to him was but to help him to Glory, and what is it that we can desire beyond that? If such be well Lodged, all is well. And as to our selves, it cannot rationally becloud our hopes, for though the Chariot were of fire, yet the Conveyance was to the Kingdom, where we hope ere long to arrive: And with this let us comfort our selves for the present, That though they shall not return to us, we shall go to them. And if we Love Earth less, and Heaven more, by every removal of any of ours from hence thither, and this makes us the more diligently to wait for, & hasten to the Coming and Kingdom of CHRIST, a few days more and our Sorrows shall be over, our Tears dryed up, and our Joys perfected.

DOCT. Namely, That Christians should quietly Submit to the Holy Sovereign Will of GOD, under all the sore Afflictions they ever meet with.

[Page 4]Two PROPOSITIONS are contain'd in this DOCTRINE. [I.] That Christians do some­times meet with sore Afflictions. [II.] They should quietly Submit to the Holy Sovereign Will of GOD, under all of them.

PROP. I. Christians do sometimes meet with sore Afflictions. Much need not be said to prove this Truth, since undeniable experience renders it so evident, and that in all Ages. The infalli­ble Word of God also informs us; that Many are the Afflictions of the Righteous, Psal. 34.19. Tis thro' much Tribulation, we must enter into the Kingdom of God, Act. 14.22. Yea and all that will live Godly in Christ Jesus, shall suffer Persecution, 2 Tim. 3.12. Christians must in some measure be Conformed to their Head, the blessed JESUS. He was a Man of Sorrows, and acquainted with grief. He First Suffered, and then went into his Glory. He First endured the Cross, despising the shame; and after­wards sat down, on the right hand of the Ma­jesty on high. Christians must Suffer, before they Reign. But I need say no more at present, to evidence the first Proposition, viz. That Christians sometimes meet with sore Afflictions: but may proceed to the,

PROP. II. They should quietly Submit to the Holy Sovereign Will of GOD, under all of them. They should by no means quarrel with their Maker; nor contend with the Supream Sovereign Owner, [Page 5] and Governour of all things. They should not foolishly tax, those depths of Providence which they cannot fathom. But instead of this, they should quietly Submit, lye at God's Foot, adore his Sovereignty, humbly Justify him in all his Proceedings; Patiently bearing whatever tryal he's pleased to exercise them withal.

Here we might Inquire,

For Answer, There are several Considerations, which should move them hereunto. I shall men­tion some of them, As,

1. All our Afflictions are brought upon us, by God's Providence. Indeed Sin is the Meritorious pro­curing cause, of all Afflictions. Men are brought Low, for their Iniquity, Psal. 106.43. Your Sins have with-holden good things from you, Jer. 5.25. Yet God's Providence, is the Supream Efficient cause of all our Troubles: Amos 3.6. Is there any evil (that is, Affliction) in the City, and the Lord hath not done it? No, there's none. Isa. 45.7. I form the light, I create darkness; I make Peace, I create Evil; I the Lord do all these things. By Darkness and Evil, we are to understand Afflictions; and they are of God's Creating. They rise not out of the dust, but are sent by him who dwells in [Page 6] Heaven. If we meet with Sickness, tis of God's sending: He Wounds and Heals as he pleaseth. If we are Disappointed in our Undertakings; this also is of God. Tis of the Lord of Hosts, that People labour in the very fire, and weary themselves for very Vanity, Hab. 2.13. Tis through God's blast, that men Earn Wages, to put into Bags with holes. If Death snatches away our dearest Relations; Death is but God's Messenger in so doing: for our Times are in Gods Hand, Psal. 31.15. Yea if the Spite and Malice of Wicked Men and De­vils, are never so plainly Instrumental, in bringing Afflictions upon us; yet we should look on God's Providence, as the Supream Governing Efficient cause of those Afflictions. The Devil could not be a Lying Spirit in the Mouths of Ahab's Prophets; nor hurt Job in his Person or Estate; nor Sift Peter with hellish Temptations; nor so much as hurt an herd of Swine, without Divine Permission. Satan can no more, nor longer, molest us; than God sees meet to permit him. Though he's a Roaring Ly­on, yet he's in Chains. So Men can do us no more harm, than what God is pleas'd to permit of. Even in the mischiefs which they wickedly do to us, they are but Instruments of a Spotless Di­vine Providence. Though Sabeans and Chaldeans had robbed Job; yet Job sayes, Chap. 1. v. 21. The Lord gave, and the Lord hath taken away; bles­sed be the Name of the Lord. Judas and Pilate, the Jews and Gentiles, were all Instrumental in Mur­dering the Lord Jesus: With wicked hands they [Page 7] did Crucify and Slay him, Act. 2.23. Yet we are told, Rom. 8.32. God spared not his own Son, but de­livered him up for us all. Twas God, that brought Death upon his only begotten Son; though wicked men were wicked Instruments of it. Shimei did wickedly, in reviling David as he did, yet David says, 2 Sam. 16.10. The Lord hath said unto him, curse David. What, did God bid and command Shimei, thus to curse David? No, He forbad it, Exod. 22.28. Thou shalt not revile the gods, nor curse the Ruler of thy People. But Davids meaning was, God in his Holy, Just and Sovereign Providence, had permitted Shimei thus wickedly to re­vile him. David took notice of God's Hand, even in Mans Wickedness. When wicked men Afflict us, they are but Instruments of a Spotless Holy Providence therein: they are but a rod in God's Hand, Isa. 10.5. O Assyrian, the rod of mine Anger, and the Staff in their hand is mine Indignation. Chap. 42. v. 24. Who gave Jacob for a Spoil, and Israel to the Robbers? Did not the Lord, he against whom we have Sinned? Yes, twas he indeed. If the vilest and wickedest of men, do in the most wicked manner that can be, bring Affliction upon us; yet we ought to see and acknowledge God's Hand, even in that Affliction. Yea those Af­flictions which are counted the most Casual, and Accidental as to men and means; are as truly the effects of God's Holy Wise All-governing Provi­dence, as any thing else in the World is. Hence, if a Man is Cutting Wood, and his Ax flies off and [Page 8] kill's his Neighbour that stands by, (Deut. 19.5.) God is said, to deliver his Neighbour into his hand, Exod. 21.13. Well then, this Principle must be fixed upon our Souls, That all our Afflictions come from Gods Hand, whosoever or whatsoever are the Means or Instruments of them. God does what he will, in the Armies of Heaven, and among the Inha­bitants of the Earth: He does according to his plea­sure in Heaven, Earth, Sea, and in all deep places, Psal. 135.6. Tis impossible we should quietly Submit to God's Will, under our Afflictions; if we dont take notice of his Hand in them. Da­vid says to God, Psal. 39.9. I was dumb, and o­pened not my Mouth, because thou didst it.

Another Consideration is,

2. That God has Supream Sovereign right and Au­thority, to do with us what he will▪ We are often offended with Man, and that very justly, when they go beyond their line, and do those things against us which they have no Authority for. But God has made all things out of nothing; and he preserveth them all. All things are and were created for his pleasure, Rev. 4.11. God has made all things for himself. And since he has thus made, and does preserve all things; he must needs be the supream Lord, the Soveraign own­ner of them, Psal. 24.1. The earth is the Lords, and the fulness thereof; the World and they that dwell therein. Therefore God may dispose of us and [Page 9] of what we have, as he sees meet. He may do what he will with his own. We may not say to him, What dost thou? or, Why dost thou so? God may do as he will, make what distinction he pleaseth between persons. He may load one Man with Honour, and another with Contempt; may make one very Rich, and another as remark­ably Poor; He may continue to one person his desirable Relations, and take the Like from a­nother, in what way and manner he will. For he gives none account of his matters. Men often meddle with things, which don't concern them; God never does so. He may do what­soever he will, for he is Sovereign Lord and owner of all Creatures. As the clay is in the Pot­ter's hand, so are we in God's hand, Jer. 18.6. The thing formed, should not say to him that formed it, why hast thou made me thus? Hath not the Potter power over the Clay, of the same lump to make one vessel un­to honour, and another unto dishonour? Rom. 9.20, 21. The consideration, of Gods absolute indis­putable Supremacy and Sovereignity, should prevent all Murmurings against his Providence. O Man, why dost thou Murmur at thy Afflicti­ons? did not God bring them? yea surely he did, whatsoever were the Instruments of them. And what, wilt thou find fault with God? Is not he Sovereign owner, and Governour of all Creatures? May not he do what he will with his own? Then, whist, hold thy peace, be still and know that he is God.

[Page 10]3. Our Afflictions are far less than our Iniquities deserve. Indeed the Saints sometimes meet with sore troubles; the Holy Spirit calls them, grie­vous for the present, Heb. 12.11. Yet the very best of men deserve far greater troubles, than any ever met with in this World. All men are Sin­ners by natures, and more or less by practice too. There is not a Just man upon Earth, that doth good and sinneth not, Eccles. 7.20. Now we are told, Rom. 6.23. The wages of Sin is Death. 'Tis Eter­nal Death and Misery. Therefore whatsoever trouble we meet with, short of Eternal Death, short of Everlasting Vengeance, is far less than our Iniquities deserve. 'Tis proper therefore to say, as Lam. 3.39. Wherefore doth a living man complain, a man for the punishment of his Sins? What, Living, and yet complain? That is groundless indeed. For Sin deserves Death, therefore while Life is continued, he does not suffer so much as his Sin deserves; and so 'tis unreasonable for him to find fault. Indeed we may truly say with Jacob, Gen. 32.10. We are not worthy of the least of all the Mercies bestow'd upon us. Under our greatest loads of misery, we may truly acknowledge with him, Ezra 9.13. God has punished us less than our Iniquities deserve. Under the sorest trials we ever meet with, we may truly say, as Lam. 3.22. 'Tis of the Lords mercy we are not consumed. Instead of Murmuring because our Afflictions are so great, we should ac­knowledge [Page 11] 'tis a mercy, that they are not great­er; even so as utterly to consume and destroy us. If Christians would but seriously consider such things as these; doubtless 'twould be very useful to prevent and suppress in them, Mur­muring and repining under their sorest Afflicti­ons. O Christian, why dost thou find fault? Has God wrong'd thee in any thing? Is he un­just? Has he laid heavier burthens on thee, than thou deservest? If he has not, thou hast no reason to complain of his dealings. And surely he does not lay upon thee, more than thou deservest. For the Judge of all the Earth will do right. For He's righteous in all his ways, and holy in all his works, Psal. 145.17. While thou art out of Hell, thy Misery is not so great as thy Sin. Wherefore then dost thou find fault? shall we Murmur at the receiving of Ten Stripes, when instead thereof we deserve Ten Thousand? This would be a groundless Murmuring; and such are all the Murmurings of Men, against Afflictive Providences. Instead therefore of Murmuring and Repining, we should Justifie God in all the trials he brings upon us, and say as he, Dan. 9.14. The Lord our God is righteous in all his works which he doth, for we obeyed not his voice, So Mic. 7.9. I will bear the Indignation of the Lord, because I have sinned against him. Indeed, the con­sideration of our own sinfulness and unworthi­ness, should stifle all Murmurings under trouble.

[Page 12]4. This God who brings on us all our Afflictions, is our God. All sincere Christians, are in Cove­nant with God; they have taken God for their God. Our taking God for our God, implies in it, our Promising and ingaging to keep his Commands. Moses does so interpret the matter, Deut. 26.17. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and to keep his Statutes and Commands, and his Judgments, and to hearken to his Voice. Have we taken God, to be our Covenant-God? then we have Promis'd to Obey his Commandments. Now among other things he Commands us, To cast our burthen and our cares upon him, Psal. 55.22. 1 Pet. 5.7. And to Com­mit our Wayes to him, Psal. 37.5. He requires, that we should heartily Submit our selves, all our ways and concerns to him, to be guided, govern'd, dispos'd of in his holy Sovereign Pro­vidence, as he pleaseth. He requires, that we should be still and know that he is God, that we should lye quietly at the Feet of his Sovereignty. He cammands us, To be Patient in Tribulation, Rom. 12.12. When we take God for our God, we take him for our Portion; therefore whatever he takes from us, if he does not cast us out of his Cove­nant-favour (which he never will do) he does not take away our Portion; and so we have no ground to complain. When we take him for our God, we engage to trust in his Promises, O­bey his Precepts, and submit to his Providence. [Page 13] When therefore we Murmur and Repine un­der trouble, We act quite contrary to our own Co­venant-Engagements: We break out Solemn Vows and Promises. We practically say, We repent of our bargain, or Covenant-Promises. We practically say, We would not have God to govern the World; or to be sure, not to govern us and our affairs, since he takes such a Liberty in dealing with us. We practically say, We know how to govern the World better than God does; and that we would be at our own dispose and not at his. Our Mur­muring and discontent at Afflictions, is thus directly contrary to God's Precepts, and our Covenant Ingagements. Indeed, when we re­pine against the passages of Divine Providence, we Sin greatly. Discontent is a greater Sin, than many are aware of. Tis highly provoking to God, and often pulls down heavy Judgments. Rachel was discontent for want of Children, Say­ing as Gen. 30.1. Give me Children or else I dye. But indeed, Her having Children kill'd her: for she Dyed in Travail with her second Son, Gen. 35.18. The Israelites Murmur for want of Flesh, God gives them Flesh, but a Mortal Curse and Plague with it, Numb. 11.33. While the flesh was yet between their Teeth, are it was chewed, the wrath of God was kindled against the People, and the Lord smote the People with a very great Plague. Psal. 106.15. He gave them their request, but sent Leanness into their Soul. Israel in a Murmur­ing Discontented fitt, Wish'd they had dyed in [Page 14] Aegypt, or in the Wilderness. God was highly provok'd herewith, and took 'm at their Word, and said, That they should dye in the Wilderness, Numb. 14. chap. Six hundred thousand Persons dyed in the Wilderness, for their rebellious Murmuring and Discontent. Since Discontent and Murmuring under Afflictions, is thus con­trary to our Solemn Covenant-Ingagements; thus provoking to God, and dangerous to our selves, surely we should Watch, Pray, and Strive against it.

5. God has Promised, That all the Afflictions which his Children meet with, shall be Profitable unto them. God, can bring light out of dark­ness, and good out of evil. He can call things that are not, as though they were. He can cause those things to be for us, which seem to be most against us. The loss of Joseph, was a great trouble to Jacob; yet 'twas leading to the preservation of Jacob's Life, and of his Posterity's also. All things are possible with God, nothing is too hard for him. And this God who can do whatsoever he will, has de­clared, Rom. 8.28. All things shall work together for good, to those that Love God, and are called ac­cording to his purpose. Why does God Afflict his Children? Is it because he hates them? Or because he grudges Prosperity to them? No indeed, he Loves 'm as the Apple of his Eye. He does not Afflict willingly, nor grieve the [Page 15] Children of Men, Judg. 10.16. His Soul was grieved for the Misery of Israel. In all their Af­flictions he was Afflicted. Tis, if need be, that he Afflicts the Saints, 1 Pet. 1.6. Tis out of Love to their Souls, and for their good. Whom the Lord Loveth, he chasteneth, and scourgeth every Son whom he receiveth. He Afflicts them, to purge away Iniquity, and take away Sin, Isa. 27.5. He chastens 'm, That they may not be condemned with the World, 1 Cor. 11.32. He does it for their profit, to make 'm partakers of his Holiness, Heb. 12.10. God Loves his Children, even when he severely chastens them, every whit as well, as he does at any other time. He never sends trouble on them, but he de­signs it for good, and will do good to them thereby. He sends Affliction, as Physick, as Me­dicine for the good of their Souls: Sometimes as Sanative or Restorative Physick. He sometimes chastens them, to awaken them out of their dull, drouzy, secure frames; to humble them for their past Sins; and to get their hearts more intensely see, upon Spiritual things. He does it, To Humble them, prove them, and do them good at their latter end, Deut. 8.16. Sometimes he sends trouble, as Preventive Physick, to Prevent their Sinning. Paul's Thorn in the flesh was sent, lest he should be exalted above measure, 2 Cor. 12.7. Twas to prevent his being Proud, and High-rounded. It may be God who sees the false­ness, and naughtiness of our hearts, takes away [Page 16] our Health, Credit, Estate, Dearest Relatives, or some desirable Injoyments or other; to prevent our being Proud of 'm, or Trusting in 'm, or be­ing too much taken with 'm. It may be God sees and knows, that great uninterrupted Pros­perity, would be dangerous, yea ruinous to us: therefore in Love to our Souls, he brings trou­ble upon us. Surely then it is most unreaso­nable, that Christians should Murmur and find fault with God; even then when he does con­sult, and is acting for, their greatest even their eternal welfare. Considerate Persons, dont use to Murmur at a faithful, skillful, compassionate Physitian to Surgeon, when he does the best he can, for their Health and Wellfare. Tis more unreasonable, that Christians should Murmur against Afflictive Providences, since God is there­by promoting their Spiritual Wellfare, and that in those methods, which infinite Wisdom and Grace know to be the best. O Let us not push away that hand, which would heal us; nor Spurn at those bowels, which compassio­nately yern for our Wellfare. Persons will sometimes suffer great Incisions to be made in their Flesh, yea, suffer a Limb, a Leg or an Arm to be cut off, when tis needful to preserve Life. Surely then, we should not grudge to part with what's as dear as a Right Hand, or Right Eye; when parting with it, is necessary to preserve our Souls. Compassionate Parents, often take from their Children those things that [Page 17] would hurt them. God never takes any com­fort from his Children, but when he knows they had better be without it, than have it. He designs their good and wellfare, in every pas­sage of his Providence to them; therefore they should never Murmur at Adversity.

6. Very eminent Saints, have met with great and sore tryals in former times. God's Church, has been like a Bush on a light fire, though not con­sumed. Israel went through the Red Sea, and a Terrible Wilderness; in their passage to Canaan. The Saints that in all Ages have gone to Hea­ven, have first met with sore tryals on Earth. Yea some of the most Eminent of them, have met with very great and remarkable Afflictions. And pray what art thou better than they? Why shouldst thou Murmur at Afflictions, since God is but leading thee to Heaven, in the same path wherein his Saints of Old have gone thither? What, must God cut out a new way to Heaven, for thee? Must thou Swim to Hea­ven, in a stream of uninterrupted Prosperity; when the Saints of all former Ages, have been tos­sed with Tempests, and passed through much Tri­bulation to the Kingdom of God? Pray what reason is there for such a difference? What ground hast thou to expect it? Art thou better than God's eminent Saints of Old? They met with great tryals. The holy Prophets were Re­viled, Persecuted, and had all manner of evil spoken [Page 18] against them falsely for Christ's sake, Mat. 5.11, 12. The holy Apostles of our Lord Jesus, were made as the Filth of the World, and the Offscouring of all things; they met with various and heavy tryals, 1 Cor. 4. Chap. We have a Catalogue of Grievous tryals, which befel those Precious Saints, of whom the World was not worthy, Heb. 11. Chap. Especi­ally from the 33. v. to the end. Dost thou la­bour under sore Bodily Pain or Sickness? So did Hezekiah (Isa. 38.1.) Epaphroditus, (Phil. 2.25, 6, 7.) and Job particularly, (Job 2.7.) Yea and many other of God's Precious Ones. Hast thou lost a fair Estate, and become very Poor? Twas so with Job: He lost an Estate (I sup­pose greater than any of us were ever owners of) and became Poor to a Proverb; As Poor as Job. Hast thou lost a Beloved Wife? Why Abra­ham buried his Sarah, and Jacob his Rachel, and Ezekiel the Desire of his Eyes, Gen. 23.19. and [...]5.19. Ezek. 24.16.18. Hast thou lost a Pious Husband? So did that Widow, Whose Ost Elisha multiplied, 2 King. 4.1. Hast thou lost thy Children? Nay, have they been taken away in a very Awfull Manner? This is no more than God's Precious Saints have met with. Eli's two Sons were Slain by the Enemy, the Uncir­cumcised Philistines, 1 Sam. 4.17. And his Sons were very Wicked too, (1 Sam. 2.12.) which must needs have been an aggravation of his trouble. Aaron lost his two Sons, by the imme­diate revenging Hand of God, as we have but [Page 19] now heard. Job lost All his Children, even Se­ven Sons and Three Daughters, all in one day, and that in an awfull manner too. They were Feasting in the Eldest Son's house, and a Storm threw it down, and killd 'm all, Job. 1.2.18, 19. Da­vid's Affliction in his Children, seems yet greater. His Son Amnon, had been guilty of an Incestuous Rape; he had Forced, Ravished his Sister Tamar; Absalom in revenge, Murders Amnon, 2 Sam. 13.14.28, 29. Thus David has one Wicked Son, bar­barously Murder'd by another. Surely this must needs be a cutting and bitter Affliction, to Da­vid's holy Heart. Yea afterwards, Absalom him­self dies in his rebellious Wickedness, against his Royal Father. Alas, time would fail to mention, even the very great and remarkable Af­flictions, which many of God's precious Saints have met with. And what are we, that we should think to escape? Surely God deals with us, but as with his Children of Old, even when he layes his Hand heavy upon us, Heb. 12.7, 8. If ye endure chastening, God dealeth with you as with Sons; for what Son is he, whom the Father chasten­eth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards and not Sons. Indeed if we Murmur at our Afflictions, we Murmur because God deals with us, as he us'd to do with his Children; and how unreasona­ble would this be?

[Page 20]We may now proceed, to add a few particu­lars by way of