N01078:69
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.
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 forbade 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 Axe flies off and ⟨p. 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 don't 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.
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 ⟨p. 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 Supreme 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 supreme Lord, the Sovereign owner of them, Psal. 24.1. The earth is the Lords, and the fullness thereof; the World and they that dwell therein. Therefore God may dispose of us and ⟨p. 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 Sovereignty, 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 Governor 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.
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 bestowed 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 ⟨p. 11⟩
and such are all the Murmurings of Men, against Afflictive Providences. Instead therefore of Murmuring and Repining, we should Justify 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.
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.
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 engaging 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 Promised to Obey his Commandments. Now among other things he Commands us, To cast our burden and our cares upon him, Psal. 55.22. 1 Pet. 5.7. And to Commit our Ways to him, Psal. 37.5. He requires, that we should heartily Submit our selves, all our ways and concerns to him, to be guided, governed, disposed 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 commands 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. ⟨p. 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 Engagements. 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
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 fit, Wished they had dyed in ⟨p. 14⟩Egypt, or in the Wilderness. God was highly provoked 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-Engagements; thus provoking to God, and dangerous to our selves, surely we should Watch, Pray, and Strive against it.
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 ⟨p. 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,
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 ⟨p. 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 Physic, as Medicine for the good of their Souls: Sometimes as Sanative or Restorative Physic. He sometimes chastens them, to awaken them out of their dull, drowsy, 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,
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, don't use to Murmur at a faithful, skilful, compassionate Physician to Surgeon, when he does the best he can, for their Health and Welfare. Tis more unreasonable, that Christians should Murmur against Afflictive Providences, since God is thereby promoting their Spiritual Welfare, 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 yearn for our Welfare. 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 ⟨p. 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 welfare, in every passage of his Providence to them; therefore they should never Murmur at Adversity.
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
6. Very eminent Saints, have met with great and sore trials 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 trials 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 trials. The holy Prophets were Reviled, Persecuted, and had all manner of evil spoken ⟨p. 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 trials, 1 Cor. 4. Chap. We have a Catalogue of Grievous trials, which befell 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,
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 ⟨p. 19⟩now heard. Job lost All his Children, even Seven Sons and Three Daughters, all in one day, and that in an awful manner too. They were Feasting in the Eldest Son's house, and a Storm threw it down, and killed '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 Murdered 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 lays 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 used to do with his Children; and how unreasonable would this be?
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 ⟨p. 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,
We may now proceed, to add a few particulars by way of
I. We should not think we are not God's Children, merely because we meet with sore Afflictions. The Devil is a busy Temper, a malicious Foe; he does whatever he can, to disturb and distress the Saints. How often does he tempt them, to doubt that they are not God's Children, merely because they meet with Troubles? He's ready to suggest to them, Surely if God Loved you, he would not Afflict you thus; if he was your Friend and Father, he would not chastise and distress you after this Rate. Thus he often tempts the Saints. But we should not give place, to such vain groundless suggestions as these are. The Devil himself, that Father of Lies, can't suggest any thing more contrary to Scripture than this; Namely, That Gods Afflicting a Person, is a sign that he does not Love him. For the Scripture saith expressly in so many words, Heb. 12.6. Whom the Lord Loveth, he chasteneth; and scourgeth every Son whom he receiveth. And our Lord Jesus says, Rev. 3.19. As many as I Love, I rebuke and chasten. Let us not therefore give way to Satan's Temptations, but with the Sword of the Spirit (even the Word of God) let us fight against them. Let us firmly believe, that God may Dearly Love us, and yet Sorely Afflict us at the same time.
I. We should not think we are not God's Children, meerly because we meet with sore Afflictions. The Devil is a buisy Temper, a malicious Foe; he does whatever he can, to disturb and distress the Saints. How often does he tempt them, to doubt that they are not God's Children, meerly because they meet with Troubles? He's ready to suggest to them, Surely if God Lov'd you, he would not Afflict you thus; if he was your Friend and Father, he would not chastise and distress you after this Rate. Thus he often tempts the Saints. But we should not give place, to such vain groundless suggestions as these are. The Devil himself, that Father of Lyes, can't suggest any thing more contrary to Scripture than this; Namely, That Gods Afflicting a Person, is a sign that he does not Love him. For the Scripture saith expressly in so many words, Heb. 12.6. Whom the Lord Loveth, he chasteneth; and scourgeth every Son whom he receiveth. And our Lord Jesus says, Rev. 3.19. As many as I Love, I rebuke and chasten. Let us not therefore give way to Satan's Temptations, but with the Sword of the Spirit (even the Word of God) let us fight against them. Let us firmly believe, that God may Dearly Love us, and yet Sorely Afflict us at the same time.
II. We should not think, that the most Afflicted Persons, are always the most Wicked. As a Person's meeting with great Adversity, is no certain sign that he is not a Child of God; So his meeting with greater Afflictions than others, is no certain sign that he is a greater Sinner than they. God's love or hatred, is not to be learned merely from the external dispensations of his Providence. Eccles. 9.2. All things come alike to all: there is one event to the righteous and to the wicked: to the good, and to the clean and to the unclean; to him that Sacrificeth, and to him that Sacrificeth not: as is the Good, so is the Sinner; and he that Sweareth, as he that feareth an Oath. Job was an Eminently holy and pious man, God himself says of him, Job. 1.8. There is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evil. And yet this remarkably holy man, met with distinguishing remarkable Afflictions; scarce any in the World ever met with such trials as his were, all things considered. The greatest Saints, have sometimes the greatest trials; While on the other hand, those that are scandalously Wicked, are incompass'd with great Prosperity. The Ungodly do sometimes Prosper in the World, they Increase in Riches, their Eyes stand out with fatness, they have more than heart can wish, Psal. 73.7, 12. Sometimes the Wicked, Live, become Old, yea are Mighty in Power; they spend their days in wealth, and in a moment go down to the ⟨p. 22⟩grave, Job 21.7, 13. If we therefore see or hear, that some remarkable great Affliction is befallen such or such an one; we must not presently say nor think, surely he's a greater Sinner than others. If we should thus speak, we should offend against the Generation of God's Children. We should but argue like the Ignorant Barbarous Heathen of Malta, when they saw the Viper fasten on Paul's hand, Act. 28.3, 4. Our Saviour would not have us think, That the greatest Sufferers, are always the greatest Sinners; as we may plainly see,
Their light Afflictions which are but for a Moment, shall work for them a far more exceeding, and an eternal weight of Glory, 2 Cor. 4.17.
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 ⟨p. 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;
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. ⟨p. 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:
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 ⟨p. 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 ⟨p. 16⟩our Health, Credit, Estate, Dearest Relatives, or some desirable Injoyments or other;
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 ⟨p. 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.)
II. We should not think, that the most Afflicted Persons, are allways the most Wicked. As a Person's meeting with great Adversity, is no certain sign that he is not a Child of God; So his meeting with greater Afflictions than others, is no certain sign that he is a greater Sinner than they. God's love or hatred, is not to be learn'd meerly from the external dispensations of his Providence. Eccles. 9.2. All things come alike to all: there is one event to the righteous and to the wicked: to the good, and to the clean and to the unclean; to him that Sacrificeth, and to him that Sacrificeth not: as is the Good, so is the Sinner; and he that Sweareth, as he that feareth an Oath. Job was an Eminently holy and pious man, God himself says of him, Job. 1.8. There is none like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evil. And yet this remarkably holy man, met with distinguishing remarkable Afflictions; scarce any in the World ever met with such trials as his were, all things considered. The greatest Saints, have sometimes the greatest trials; While on the other hand, those that are scandalously Wicked, are incompass'd with great Prosperity. The Ungodly do sometimes Prosper in the World, they Increase in Riches, their Eyes stand out with fatness, they have more than heart can wish, Psal. 73.7, 12. Sometimes the Wicked, Live, become Old, yea are Mighty in Power; they spend their days in wealth, and in a moment go down to the ⟨p. 22⟩grave, Job 21.7, 13. If we therefore see or hear, that some remarkable great Affliction is befaln such or such an one; we must not presently say nor think, surely he's a greater Sinner than others. If we should thus speak, we should offend against the Generation of God's Children. We should but argue like the Ignorant Barbarous Heathen of Malta, when they saw the Viper fasten on Paul's hand, Act. 28.3, 4. Our Saviour would not have us think, That the greatest Sufferers, are allways the greatest Sinners; as we may plainly see, Luk. 13. begin. Possibly others may meet with greater trials than we; and yet we be greater Sinners than they. Babylon did flourish, while Jerusalem lay in Ruinous heaps. Prosperity is often fatning the Wicked for ruin, while Adversity is ripening the Saints for Glory.
