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The just man's prerogative. A sermon preached privately, Sept. 27. 1706. on a solemn occasion; for the consolation of a sorrowful family, mourning over the immature death, of a pious son, viz Mr. Simeon Stoddard, who was found barbarously murdered, in Chelsea-Fields near London, May 14. 1706. / By S. Willard. ; [Two lines from II Samuel]
printed by B. Green. Sold by Nicholas Boone, 1706
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 ⟨p. 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 ⟨p. 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 ⟨p. 9⟩acknowledgement, Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes.
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 ⟨p. 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 ⟨p. 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 befall 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 Even, 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.
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,
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 persuaded that neither Death nor Life, &c.
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 ⟨p. 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, ⟨p. 13⟩and may allot upon it as he, Job 22.10. When I am tried, 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 Satan's 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.
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, ⟨p. 13⟩and may allot upon it as he,
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 ⟨p. 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 lie 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 ⟨p. 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.
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 ⟨p. 15⟩Word. And when the world are Scandalized at their follies, He thus vindicateth his Holiness,
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 ⟨p. 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 shows 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?
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, ⟨p. 17⟩so they were to be tried, 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 Trials, 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 falsely 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.
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, ⟨p. 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,
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, ⟨p. 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 Joys 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.
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, ⟨p. 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.
