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I shall now propound the arguments that will clearly convince
us of this duty of resignation; some of which are powerful to silence all
rebellious arguings, and suppress all the transports of the passions; others to
raise the drooping spirits, and incline the heart to a calm yielding, and
complete subjection to the divine will.
I. The first argument ariseth - from God's original supreme right in our
persons, and all things we enjoy.
He is the fountain of being, and produced us out of the depth of our native
nothing, and made us little lower than the angels. He is the author of all our
good, the just and true proprietor of all his benefits. From hence results his
sovereignty and dominion over us, which is declared in his law, and the
dispensations of his providence. His law is the rule of our lives and actions,
his governing providence the rule of our sufferings and passions. There is
indispensably due, a free and full obedience to his commands, and an entire
universal resignation to the orders of his providence.
The enjoyment of all our blessings is from his pure goodness, and rich
bounty, which requires our humble and affectionate thankfulness; and his
resumption of them should be entertained with a holy and patient submission. He
gives them freely, and may recall them at his pleasure. In whatsoever instance
his will is declared, we must with humility and meekness submit; for he hath an
equal empire in disposing all things that are equally his own, and we are bound
by an equal obedience to acknowledge his dominion.
When Eli received the terrible message of the ruin of his family; the final
excision of it from the dignity of the priesthood, he patiently submits: 'It is
the Lord, let him do what seemeth him good.' The mere desire of exemption from
his overruling will, is a heinous sin; and a stubborn uncompliance with it in
the issues of things, is direct rebellion, mixed with ingratitude, obstructive
to our present peace, and future happiness. If the afflicted would for a while
suspend their tears and sighs, and with free reason consider, that what
relation soever they had in their dearest loss, whether of a father, a son, of
a husband or wife, or any other amiable and passionate terms, yet God hath a
nearer right and juster claim in those persons, being his by his best titles of
creation and redemption, it would silence murmurings and impatience, and stop
the scope of inordinate sorrow. Our property in them was derived from his
favour, and our possession was depending on his will, for his right in all his
creatures is unalienable. This consideration was the foundation of Job's
patience; when he was stripped of all his outward comforts, how composed was he
in his mind! how considerate in his words! he reflects upon his native poverty,
'Naked came I into the world, and naked shall I return thither :' and adores
God's dominion, 'The Lord hath given, and the Lord hath taken, blessed be his
name.'
Add farther, that which by immediate connexion follows, the consideration of
the glorious majesty of God, and our natural meanness and unworthiness. The
distance and disproportion is so vast between him and us, that we are not able
to conceive the full and just idea of his excellent greatness: we are fain to
assist our minds in the thoughts of God by sensible representations; and to
express our conceptions by borrowed terms; his immensity by the ocean; his
eternity by the returning of a circle into itself; his power, by thunder; his
majesty by the sun in its meridian splendors. As the flying fishes, (shoals of
which are met in sailing to the Indies,) can fly no longer than their wings
remain moist; when those membranes are dry, they cannot move, and are forced to
dip themselves again in the sea, that by softening them, they may renew their
flight: thus when we ascend in our minds to God, we form no conceptions but
what take their rise from sensible things, which infinitely fall short of his
perfections. Who can fully understand the transcendent excellencies of his
nature? Who can describe what is ineffable, and most worthy to be adored with
silent admiration and ecstacy of mind? ~ 'He dwells in that light which is
inaccessible ;' the angels, the most comprehensive spirits, 'veil their faces
in the presence of his glory.' He is his own original, but without beginning:
alone, but not solitary; one ever blessed God, yet communicates his entire
Deity to the Son and Spirit; he is not divided in number, nor confused in
unity. He is not compelled by necessity, nor changed by Liberty, nor measured
by time: if we ascend to the first fountains of all ages, then his infinite
understanding comprehended in one clear view, the whole compass, extent and
duration of all things. His powerful word made the visible and invisible world,
and upholds them. That which was spoken with flattery, of a Roman emperor, by
Seneca, (who as much degenerated from the dignity of a Stoical philosopher, in
licking Nero, as in biting Alexander) is absolutely true of the sovereign Lord
of the world: his providence is the band that unites the parts of the universal
commonwealth, the vital spirit and virtue that sustains all: without his eye
and hand, his dispositive wisdom and power, the whole frame would disband and
fall into confusion and ruin. He is seated upon the throne of the universe.
'Thousand thousands of glorious spirits minister unto him, and ten thousand
times ten thousand stand before him,' in the quality and humility of his
servants, ready to execute his commands. He is the Judge of the living and the
dead, that disposeth of heaven and hell for ever.
And what is man ? a little breathing dust. He is infinitely above us, and
so strangely condescends, in having a tender care of us, that the psalmist was
swallowed up in ecstacy and amazement at the thoughts of it: 'Lord, what is man
that thou art mindful of him? or the son of man that thou regardest him?' Nay,
we are beneath his anger, as a worm is not worthy of the indignation of an
angel. Now the more we magnify God, and exalt his authority in our judgments,
the more our wills are prepared to yield to him : 'His excellency will make us
afraid to oppose his providence.' When the Son of God appeared to Saul in his
glory, and commanded in person, he presently lets fall his arms of defiance,
and says, 'Lord, what wilt thou have me to do?' His resignation was absolute;
nothing was so hard to do, nothing so formidable to suffer; but he was ready to
accomplish and endure in obedience to Christ.
The more we debase and vilify ourselves, the more easy it will be to bear what
God inflicts; humility disposeth to submission. Our passions are not excited at
the breaking of an ordinary glass; but if a vessel of crystal be broken, it
moves us: the lower esteem we have of ourselves, the less we shall be
transported for any breach that is made upon us.
We read in the history of Job, many heavy complaints uttered by him of his
sufferings, all the sad figures of passionate eloquence made use of to
represent them, and the fruitless essays of his friends, that did rather
exasperate than appease his spirit: and it is very observable, that when the
Lord interposed himself to justify the ways of his providence, he did not
charge upon him the guilt of his sins that deserved the severest judgments, but
appears in his glory, and reminds him of his original nothing. 'Where wast thou
when I laid the foundations of the earth? declare, if thou hast understanding.'
He opens to him some of the excellencies of the Deity in the works of creation
and providence, and the present effect was, Job adored with humble reverence
the divine majesty, and acknowledged his own unworthiness: 'Behold, I am vile,
what shall I answer thee? I will lay my hand upon my mouth; now mine eyes see
thee, I abhor myself, and repent in dust and ashes.'
The thickest smoke by ascending, dissipates and vanishes. If the troubled soul
did ascend to heaven, and consider that even the worst evils are either from
the operation or permission of the divine providence, the cloudy disturbing
thoughts and passions would be presently scattered.
David had a blessed experiment of this in his distress: 'I was dumb, and opened
not my mouth, because thou didst it.' Ps. 39. 8. Such an awful apprehension he
had of God, as transcendently superior to him, and unaccountable for his
proceedings. When any impatient thoughts arise, we should presently chain them
up, for there are folly and fury in them: what am I, that my sullen spirit
should dispute against the orders of heaven? that my passions should resist the
will of the highest Lord? that my desires should depose him from his throne?
For thus by implication and consequence they do, who are vexed at his
providence. A holy soul will tremble at the thoughts of it. Methinks God speaks
to the afflicted and disturbed soul, in the words of the psalm, 'Be still, and
know that I am God.' The actual consideration of his supremacy will be powerful
to lay the growing storm of passions. Impatience ariseth from the ignorance
of God and ourselves.
II. The righteousness of God in all his ways, if duly considered, will
compose the afflicted spirit to quiet and humble submission.
He is never injurious to us when he deprives us of our sweetest and most
precious comforts, because we have incurred the forfeiture of all.
He is not cruel in laying the heaviest punishments upon us, for we deserve
them. If we were free from actual sins, yet our depraved nature, so repugnant
to the pure law of God, involves us under an obligation to punishment. If we
had not been attainted with the guilt of original sin, yet the sins committed
in the course of our lives, make us deeply obnoxious to divine justice: how
much more the concurrent guilt of original and actual sins? The acts of,sin are
transient and pass away; but the guilt and stain of sin, and the conscience of
sin remain, and no less than eternal punishment is commensurate to the
obliquity. From hence there is the clearest reason to justify God in all his
proceedings. 'Righteousness establishes his throne.' The prophet saith 'thy
righteousness is like the great mountains, thy judgments are a great deep.' Ps.
36. 6. The special ends of God in severe dispensatious, are sometimes
indiscernible, but never unjust ; his righteousness is obvious to every eye.
The actual consideration of this is powerful to silence the uproar of the
passions, and to make us lie humbly at his feet under the sorest chastisements.
'I will bear the indignation of the Lord' (without murmuring, saith the
afflicted church) 'because I have sinned against him.' Mic. 7.9.
As disobedience in our inclinations and actions, is a tacit reflection upon the
equity of his law, as if the restraints of it were unreasonable; so impatience
and fretful discontent is upon the equity of his providence, as if the
afflicting dispensations of it were not due to us: and the sense of our
sinfulness, and God's righteousness, is an excellent preventive of it.
If thou art in great afflictions, and feelest any tumultuous thoughts, any
rebellious risings within thee, consider thou art a sinner, guilty of ten
thousand provocations, and darest thou appear before his enlightened and
terrible tribunal, and challenge him for any unrighteous proceedings?
'Wherefore doth a living man complain, a man for the punishment of his sins ?'
Lam. 3. 39. Surely it is meet to be said unto God, I will not offend any more.
That which I know not, teach thou me; and if I have done iniquity, I will do no
more. Job. 34. 31,32. Besides, all the punishments of men here, are with
merciful allays, not in just proportion to their guilt. The church in its
calamitous state, described in the most doleful lamentations of Jeremiah, when
the greatest number of the Jews perished by the sword, or famine that attended
the war, their city and temple were laid in ruins, and the unhappy people that
escaped the fury of the Chaldeans, were the captives and triumphs of their
enemies; yet in that unparalleled affliction she acknowledges, 'it is the
Lord's mercies that we are not' utterly and totally 'consumed' Lam. 3. 22.; and
lays her mouth in the dust, a posture of the lowest abasement.
And holy Ezra reflecting upon that dreadful calamity, acknowledgeth their
punishment was beneath their desert, as their deliverance was above their
expectation: 'and for all that is come upon us for our evil deeds and great
trespasses, seeing thou hast punished us less than our iniquities deserve, and
given us such a deliverance as this.' Ezra 9. 13.
Our deserts are less than the least of God's mercies, and our offences greater
than the greatest of his judgments. This should make us not only patiently
submit, 'but humbly accept the punishment of our iniquity, as far less than
what is deserved.' Lev. 26. 41. If the sentence of death against a malefactor
be exchanged for banishment, or banishment be remitted for a short confinement,
is there not incomparably more cause to be thankful for what is pardoned, than
to complain for what is suffered?
What ingratitude is it to be impatient and murmuring for these 'light
afflictions that are but for a moment,' when we deserve an eternal and
insupportable weight of misery in hell? It is infinitely more becoming us
and safe, to argue against our irregular passions, than to tax his righteous
dispensations.
III. His power is immense and uncontrollable, and it is a vain attempt
to contend with him, as if the eternal order of his decrees could be altered or
broken.
The contest between God and the sinner, is, whose will shall stand. It is
his glorious work to depress the proud, and subdue the stubborn refractory
spirits.
The punishment of the first pride in the angels, is an eternal and terrible
example of his powerful justice; and how intolerable a crime it is, that heaven
could not bear, but presently opened, and the guilty fell into the bottomless
pit. Now pride is a seminal evil, and lies at the root of stubbornness and
impatience under judgments. Proud dust is apt to fly in God's face upon every
motion of the afflicting passions. And by the resistance of self-will he is
provoked to more severity. 'Woe be to him that strives with his Maker.' Isa.
45. 9.
This is to be like a restive horse or mule, without understanding, that flings
and foams ,when the burthen is laid upon him, but gets nothing but blows,
without the removal of the burthen.
It is our duty and interest to observe the blessed apostle's direction, 'humble
yourselves under the mighty hand of God, and he shall exalt you.' 1 Pet. 5. 6.
There is a passive humbling by his irresistible providence, and an active
voluntary humbling, which implies a subjection to his law, and a submission to
his providence: this is infinitely pleasing to him, it is the right disposition
that prepares us for mercy, and is the certain way of exaltation; for then God
obtains his end. The humble prostrating ourselves at his feet to receive his
correction, causes his bowels to relent, and stops his hand: the seeming
humiliation of Ahab procured a respite of those fearful judgments denounced
against his house. It is said of the generosity of the lion, that he spares his
prostrate adversary. In short, our salvation depends upon our humble demeanour
under afflictive dispensations. 'We have had fathers of our flesh which
corrected us, and we gave them reverence; shall we not much more be in
subjection to the father of spirits, and live ?' Heb. 12. 9. Unsubmission
induces a deadly guilt upon the rebellious.
IV. His paternal love in sending afflictions, is a sufficient argument
to win our compliance with his will.
The blessed apostle applying lenitives to the afflicted, propounds two
divine truths, that if seriously thought of, and steadfastly believed, are
powerful to mitigate the acerbity of all sufferings, and support the spirit in
the greatest agony.
The first is, 'God scourgeth every son whom he receiveth :' Heb. 12. 6.
and the other that is joined with it is, 'Whom the Lord loves, he
chasteneth.'
The rule is general:
(1.) All his sons are under the discipline of the rod; and who would be so
unhappy as to be exempted from that number, for all the prosperity of the
world? Afflictions, sanctified, are the conspicuous seal of their adoption and
title to heaven: and who would forfeit the honour of that adoption, and lose
the benefit annexed to it, the eternal inheritance, rather than patiently bear
his fatherly chastisements?
Others that enjoy a perpetual spring of pleasure here, are declared bastards,
and not sons: they are indeed within the compass of his universal providence,
but not of that peculiar care that belongs to his sacred and select progeny.
His corrections are an argument of his authority as our father, and an
assurance that we are his children: this should induce us not only with
submissive temper of soul, but with thankfulness to receive the sharpest
correction from the hands of our heavenly Father. This was the reason of our
Saviour's meek yielding himself to the violence and. cruelty of his enemies.
'The cup which my father hath given me, shall I not drink it ?'
(2.) Chastisement is the effect of his paternal love: he is the father of
our spirits, and that divine relation carries with it a special love to the
spirits of men, and in that degree of eminence, as to secure and advance their
happiness, though to the destruction of the flesh.
The soul is of incomparably more worth than the body, as the bright orient
pearl than the mean shell that contains it: this God most highly values; for
this he gave so great a price, and on it draws his image.
If temporal prosperity were for our best advantage, how willingly would God
bestow it on us? 'He that spared not his own Son, but gave him up for us all,
how shall he not with him also freely give us all things ?' Rom. 8. 32. Which
words, among all that the Holy Ghost hath dictated to the interpreters of God's
heart to his people, are most expressive of his love and bounty, and most for
their comfort.
He that gives grace and glory,the most real testimonies of his love, certainly
withholds no good thing from them.
I shall produce one convincing instance of this. The apostle Paul, who by an
incomparable privilege was rapt up to the celestial paradise, and heard
ineffable things, yet was tormented by the angel of satan, and his earnest
repeated prayer for deliverance not presently granted. Did not God love that
blessed apostle, whose internal love to Christ almost equalled the seraphims,
those pure everlasting flames, and was expressed in the invariable tenor of his
life, by such miraculous actions and sufferings for the propagating and defence
of the faith of Christ, and the glory of his name?
'If we love him because he first loved us,' as the apostle John testifies;
certainly he that returned such a superlative affection to Christ, received the
greatest love from him. Now if Christ did love Paul, why did he not upon his
earnest repeated prayer, deliver him from his wounding trouble, whatsoever it
was? That permission was a demonstration of the love of Christ to him, as it is
acknowledged by himself; 'lest I should be exalted above measure through the
abundance of revelation, there was given to me a thorn in the flesh, and the
messenger of Satan to buffet me.' 2 Cor. 13. 7.
That the auctions of the saints proceed from God's love, will be evident,
by considering,
First. His gracious design in sending them.
Secondly. His compassionate providence over them, and his assisting power
afforded to his people in their troubles.
Thirdly. The happy issue of them.
First; His gracious design in sending them. 'God doth not afflict
willingly, but if need be; not for his own pleasure, but for our profit, that
we may be partakers of his holiness. Heb. 12. 10.
The expression is high and emphatical, 'his holiness,' the brightest glory of
his nature, the divinest gift of his love.
The two principal parts of holiness, are ceasing from doing evil, and
learning to do well.
And afflictions are ordained and sent as profitable for both these effects.
For the prevention or cure of sin, which is an evil incomparably worse in
its nature, and terrible consequents in this and the next world, than all the
mere afflicting temporal evils.
Sin defiles and debaseth the soul, which is the proper excellency of man, and
separates from God our supreme good. 'Your sins have separated between you and
your God, and have hid his face from you.' Isa. 59. 2. All afflictions that can
befall us here in our persons or concernments, the most disgraceful accidents,
the most reproachful contumelious slanders, the most loathsome contagious
diseases, that cause our dearest friends to withdraw from us, yet cannot
deprive us of union with God by faith and love, nor of the fruition of his
propitious presence. Lazarus when covered with ulcers, was kissed with the
kisses of his mouth: but sin hath this pernicious effect, it separates from his
gracious presence here, and, if continued in without repentance, will exclude,
from his glorious presence for ever. Now afflictions are medicinal
applications for the cure of sin, the disease and death of the soul, and
therefore infinitely worse than the sharpest remedies.
The beginnings and progress of conversion to God, are by sanctified
afflictions. Indeed, considering our folly, and perverse abuse of his
blessings, they are the most congruous means for our recovery. The light of
God's law doth not so powerfully convince us of the evil of sin, till felt in
the effects of it. 'Thy own wickedness shall correct thee, and thy backslidings
shall reprove thee; know therefore and see that it is an evil thing and a
bitter, that thou hast forsaken the Lord thy God, and that my fear is not in
thee, saith the Lord of hosts.' Jer. 2. 19. The instructions of the rod are
more sensible than of the word; as the feeling of a tormenting disease
produceth another kind of understanding of it, than the reading of its nature
in books of physic; and they make us more attentive to God's call, and leave a
deeper impression on us.
It is Elihu his observation, 'if sinners be bound in fetters, and held in
cords, then he shows them their works, and their transgressions, that they have
exceeded.' Job 36. 8. 9.
Affliction clarifies their sight, makes sin to be as heinous in the view of
conscience, as in its own foul nature. It follows, 'he openeth also the ear to
discipline, and commandeth that they return from their iniquity.' Ver. 10.
Gentle methods were lost upon them, but by judgments he effectually commands,
they relent and return to their duty. And after conversion, we need their
discipline, to make us more circumspect and obedient.
The Psalmist declares, 'it is good for me that I have been afflicted :' Ps.
119. for before he was afflicted he went astray: he was reduced from the error
of his ways by his troubles: and it was his experimental observation, 'I know
in faithfulness' (from the constancy of love) 'thou hast afflicted me.'
Nothing so cools our zeal to eternal things, as the love of the world. Vital
heat declines and languishes, as the feverish heat is inflamed; and till we
feel the vexations, we are allured by the vanities of the world: therefore God
is pleased by such bitter means to make us more holy and heavenly.
Sometimes he removes with jealousy those objects to which our hearts are so
entirely engaged, that the enjoyment of them intercepts the ascending of our
affections to himself.
Besides, he will not suffer us to perish in prosperity. 'We are chastened of
the Lord for our amendment, that we may not be condemned with the unreformed
world.' 1 Cor. 11. And is not this an infallible testimony of his love?
David said, 'let the righteous smite me, and it shall be a kindness; let him
reprove me, and it shall be an excellent oil.' Ps. 141. 5. If he valued the
reprehensions that were not contumelious and injurious, not to upbraid but
reform him, as a favour and dear obligation, how much more should we the
corrections of our heavenly Father? And it will be a greater incitement to an
humble and grateful acceptance of this discipline, if we consider what a severe
neglect it is, when God suffers the wicked to lead a voluptuous life without
disturbance: they are encircled with riches and honours, softened with
pleasures, charmed with enticing objects, and thus become hardened in sin; they
are riotous and luxurious, and give the reins to their corrupt unruly appetites
without control; the slaves of sense, led, only by principles of pleasure, and
hereby are inexcusable, and made ripe for perdition, and reserved for final
vengeance.
Others, though not guilty of scandalous enormities, yet are by continual
prosperity settled upon their lees, careless and secure, 'neglect the great
salvation' and say in their hearts, 'it is good to be here;' and their
damnation is as certain, though not so visible, as of those who commit gross
and open wickedness. Sad preterition! In the midst of pleasures they are truly
miserable. They have just reason to be abandoned to sorrow, being forsaken of
the love of God. The bramble is not cut, when the vine is pruned till it
bleeds, in order to its fruitfulness: this letting them alone, to take their
fill of pleasures is a heavy presage at final ruin. When the patient is
desperate, the physician lays no restraint upon the diseased appetite, but
permits him to take what he craves. Heb. 4. 14.
Besides, the intention of God is by affliction to exercise and illustrate
their graces. The most excellent christian virtues would be comparatively
of little use, without hard trials. Unfeigned faith in the truth and power of
God to accomplish his promises, sincere love to him, humble self-denial,
persevering patience then appear in their radiancy and vigour. What a blessed
advantage is it, by the loss of temporal comforts to increase in the graces of
the spirit? They are the truest riches, the fullest joy, and the highest honour
of a christian. The apostle Peter declares, 'the trial of our faith is much
more precious than of gold that perisheth;' 1 Pet. 1. 7. It is refined and
resplendent by the fire of affliction, and 'will be found unto praise, and
honour, and glory, at the appearing of Christ.' It is the advice of the apostle
James, 'Count it all joy when ye fall into divers temptations. Knowing this,
that the trial of your faith worketh patience.' Jam. 1. 2, 3. Though
afflictions simply considered, may be very grievous, yet if we advisedly weigh,
and rightly compare things, even when our sorrowful passions are moved, our
judgments will esteem them matter of joy, not only in expectation of future
happiness, but as divine grace is thereby drawn forth in the most noble
operations.
In short, the ultimate design of God in afflicting his people, is thereby to
bring them to heaven. Affliction mortifies the lusts of the flesh, purifies
the spirit, 'and makes us fit for the inheritance of the saints in light.' By
persevering patience in sufferings, they are approved of God, and obtain a
right and title to the kingdom of glory. For according to the tenor of the
covenant of grace, heaven shall be conferred as a reward to those that
overcome. Rev. 22. If there be no enemy, there will be no fight; and if no
fight, no victory; if no victory; no triumph; only those who conquer are
crowned.
The beloved disciple, with his brother, though allied to our Saviour by
consanguinity, who escpected by epecial favour to be glorified without a
preparatory trial, yet he tells them, 'without drinking of his cup, they could
not have a share in his kingdom:' and this should reconcile our spirits 'to all
our troubles; for the apostle declares, who was a competent judge, having been
throughly acquainted with griefs, and had a prospect into the glorious kingdom;
'I reckon that the sufferings of this present life are not worthy to be
compared to the glory that shall be revealed in us.' Rom. 8.
Secondly. God's love is discovered in his compassionate providence over
them, and assisting power afforded to them in their afflictions: he speaks
to the afflicted and disconsolate, 'my son, despise not thou the chastening of
the Lord, nor faint when thou art rebuked of him :' Heb. 12. 5. to sweeten by
that tender expression, the rigour of his discipline; to signify his dear
sympathy with their anguish and sufferings.
Heavenly consolation ! God himself bears a share in their sorrows, 'is
afflicted in their afflictions :' and the effect of this love is, that he
always tempers and moderates their trials to their strength; or increases their
strength in proportion to the trial. His corrections are deliberate
dispensations, that proceed from judgment, not from fury, which the prophet
earnestly deprecates. Jer. 8. His rods are bound up with mercy, his
faithfulness joins with his affection, in moderating their sufferings. It is
one clause of the covenant of grace, made with Christ, typified by David, 'if
his children break my statutes, and keep not my commandments, then will I visit
their transgression with a rod,' to amend not to destroy them; 'but my loving
kindness I will not take away from them, nor suffer my faithfulness to fail.'
Ps. 89. 31,32,33. The apostle assures believers, 'that God is faithful, who
will not suffer them to be tempted above what they are able, but will with the
temptation make a way to escape, that they may be able to bear it.' I Cor. 10.
13.
Our Redeemer in his agony was relieved by heavenly succour, the presence of an
angel with a message of comfort. St. Paul found it verified by his own
experience, 'that as the sufferings of Christ abounded in him, so his
consolations abounded by Christ,' 2 Cor.1.5.; 2 Cor.12.9. and the divine power
was accomplished, illustriously appeared in supporting his weakness.
How many have enjoyed comforts of a more precious nature, and more abundant, in
want of supplies from the world, than in the possession of them ? When there
is a total eclipse below, the blessed Comforter descends with light, and fills
the soul with joy in believing.
The historian tells us of a clear vein of water that springs from Mongibel,
(that great furnace, that always sends forth smoke or flames,) yet is so cool,
as if it distilled from a snowy mountain: thus the saints in the fiery trial
have been often refreshed with divine comforts; and such humble submissions,
and gracious thanksgivings have proceeded from their lips, as have been very
comfortable to those about them.
Thirdly. The issue out of all, is the most sensible declaration of God's
love to them.
The continuanee is limited by his tender love, till they are prepared for
mercy. The prosperity of the wicked is wine in the beginning, and lees at the
bottom; but the worst and afflicted state of the saints is first, and will at
length certainly end in felicity. In the tragedy of Job, the devil was the
author, Chaldeans and Sabeans were the actors, 'but the end was from the Lord.'
We are instructed by the apostle, 'that although no chastisement for the
present seems to be joyous, but grievous, nevertheless afterward it yieldeth
the peaceable fruit of righteousness, unto them that are exercised thereby.'
Heb. 12.11.
It is an allusion to the rewards in the olympic games, when the persons that
overcame in those exercises; were crowned with wreaths of olive leaves, the
emblem of peace.
Thus christians, who with unfainting perseverance in their duty suffer
affliction, shall be rewarded with holiness in conjunction with peace. This
peaceable fruit of righteousness is not the natural product of affliction:
grapes do not spring from thorns, nor figs from thistles; neither can it be so
properly ascribed to the afflicted person, as to the powerful virtue, and
special grace of the Holy Spirit, who sanctifies afflictions, and makes them
profitable for effecting God's intention by them.
And when the afflicted person becomes more humble, more holy, more weaned
from the world, more resigned to the will of God, this 'fruit unto holiness'
will compensate all their pains and sorrows. And in conjunction with
holiness, there is a divine peace, a joyful calm and quietness of conscience,
the sense of God's favour; his answers of peace are usually a reward, according
to the operations of grace: his comforts are dispensed as encouragements to
obedience.
Besides, when the sinful corruptions are purged out, which caused perpetual
disturbance, and our affections and actions are correspondent to the divine
law, there is that clearness and serenity of mind, that rest and ease in the
soul, arising from its just and due subordination unto God which the
disobedient, in all their seeming prosperity, never enjoy. 'There is no peace,
saith my God, to the wicked.'
These beginnings of happiness are obtained here, but the perfection of it is in
the next life. 'Blessed is the man that endureth temptation, for when he is
tried he shall receive the crown of righteousness, which God hath promised to
them that love him.' James I.12. The richness and value of the 'crown of life'
is so great, that God, the most wise and just esteemer of things, gave the
precious blood of his Son to purchase it for us. It is a felicity so
transcendent in its quality, and stable in its duration, that the blessed God
cannot give us a greater; for what greater good is conceivable than himself?
And what more stable enjoyment of it than eternity? The hope of this makes a
christian blessed in the midst of the greatest miseries. 'Our light afflictions
that are but for a moment, work for us a far more exceeding and eternal weight
of glory.' 2 Cor. 4.
V. The infinite wisdom of God orders all things in the best manner for
his own glory, and the final good of his people.
If he governed by absolute empire, none in heaven or earth might say unto
him, What dost thou? But there is an inseparable connexion between his wisdom
and his will; he is 'the King eternal,' and 'the only wise God,' 1 Tim. 1. as
the apostle joins those divine titles. In this the excellence of the divine
liberty shines, that it is always regulated by infinite wisdom 'he works all
things according to the counsel of his will :' Eph. 1. 11. This is spoken
according to human conceptions, but must be understood in a sense becoming the
perfections of God : for counsel cannot properly be attributed to God, whose
understanding is infinite, and in one view comprehends all things; but as those
things are most complete that are the product of our deliberate reasonings and
deep contrivance; 'so his work is perfect, for all his ways are judgment.'
Deut. 32.4.
Whenever we are dissatisfied or displeased with his proceedings, it is from the
error of our minds, and the viciousness of our affections; we presume to
correct his providence, as if he were defective in regulating the affairs of
this lower world; but 'he is wonderful in counsel, and excellent in working.'
Isa. 28. 29.
In the creation this regular and beautiful world was formed out of darkness and
confusion: and his providence, that is now mysterious and veiled to us, will
bring into glorious order and sweet agreement, those things in their final
resolution, that now seem so perplexed to our apprehensions. It was a
confounding reproach from God to Job, 'who is this that darkens counsel by
words without knowledge ?' Job 32. 2.
His passionate exclamations were such, as if the divine wisdom had not disposed
all the afflicting circumstances in the series of his sufferings; and that holy
man being convinced of his presumptuous folly, repeats the charge against
himself with tears of confusion: 'who is he that hideth counsel without
knowledge? therefore have I uttered that I understood not, things too wonderful
for me, which I knew not; wherefore I abhor myself, and repent in dust and
ashes :' Job 42.3,6. more particularly,
1. All things are so wisely ordered, that God shall be 'glorified in the
event; and it is the noblest disposition of a christian, to prefer the
advancement of his glory, before all the comforts of this life, and life
itself.
Our blessed Saviour in the forethoughts of his sufferings, was in distress and
perturbation of mind, like the darkening of the sky before a great shower: 'now
is my soul troubled, what shall I say? Father, save me from this hour.' John
12. 27.
But the short conflict of nature was presently at an end, he willingly ridded
up himself to be a sacrifice to the divine honour, and said, 'Father, glorify
thy name.'
Moses and Paul, whose admirable zeal, had only a parallel between themselves in
the same degree of holy heat, desired the salvation of the Jews before their
own, if God might be more glorified by it. This is the first petition in order
and dignity, in that complete form of prayer composed by our Saviour, as the
rule of all our desires. 'Thy name be hallowed and glorified in us, and by us.'
The admirable history of Jephtha's only daughter, is applicable to this
purpose; she joyfully came forth to meet her father, returning victorious and
triumphant after his war with the Ammonites. Judg. 11.36. He had made a rash
vow, to offer up in sacrifice to God, whoever should first meet him after his
victory, and upon the sight of his daughter was so deeply wounded with sorrow,
that his triumph was converted into lamentations : but the grief was only in
the father; for in that first surprise of such a terrible sentence to be
executed upon her, she did not answer his tears with tears, nor lamentations
with lamentations, but said unto him, 'my father, if thou hast opened thy mouth
unto the Lord, do to me according to that which hath proceeded out of thy
mouth, forasmuch as the Lord hath taken vengeance for thee on thine enemies.'
Methinks the admirable love and generosity in a young virgin, to whom her
father's honour and exaltation was more dear than her life, upbraids us for our
unwilling submission to those providential dispensations that are ungrateful to
flesh and blood wherein the glory of God is advanced.
If we were called to martyrdom for his truth, and our lives should bleed forth,
as sacrifices on the altar, or our bodies be consumed as incense on the censer,
it were an unjust and ungrateful complaint, to express passionate reluctancy
against his providence. If there were no other consequences of our present
sufferings, but the glorifying God, we should be content. That is the worthiest
end which he proposeth to himself, and will accomplish: his divine excellencies
will be illustrated by the wickedness of men, that at present obscures the
glory of his government; his wisdom, power, holiness, mercy and justice will be
acknowledged, admired and magnified at last.
2. His wisdom will order all things, even the most afflicting and
dolorous, for the good of his people.
This is a fearful paradox to a carnal mind, that judgeth of good and evil, as
present things are pleasant or unpleasant to sense, without regard to what is
future. It is like Samson's riddle to the Philistines, 'out of the devourer
came meat, and out of the strong came sweetness.' But to the mind that hath
spiritual discerning, and judgeth of good and evil, as things are conducive or
destructive to the happiness of the soul, it is a clear undoubted truth. 'We
know,' saith the apostle with the greatest assurance, 'that all things work
together for good to them that love God.' Rom. 8.28. All things, the most
adverse to their present desires, are so disposed and overruled by his
providence, as if there were a secret intelligence and conceit between them, to
promote the happiness of the saints : thus in mixed bodies the contrary
qualities are reduced to such a just measure and temperament by the wisdom of
the divine Maker, that a sound and healthful constitution results from them.
We have a rare instance of this in the history of Joseph; his envious brethren
were the instruments of his exaltation; they sold him for a slave into Egypt to
frustrate his prophetic dreams; and there, by many admirable turns of
providence, he was advanced to the highest dignity; and then was verified in
him and his brethren, 'that his sheaf arose and stood upright, and their
sheaves stood round, and did obeisance to his sheaf.' God had reserved purposes
of greater good for Joseph, than if he had continued under his father's tender
eye and care; therefore it is said in his history, that they perfidiously 'sold
him, but God sent him.'
He that attentively reads the journies of the Israelites through the wilderness
to Canaan, cannot but wonder at the circuits and indirect motions in their
tedious travel for forty years; and when near the borders of the place, so long
and ardently desired, they were often commanded to retreat in the same line
wherein they had advanced to it: had they chose the shortest way, and disobeyed
the divine conductor, they had never entered into the land of promise: but
following the pillar that directed their march, though they seemed lost in
their intricate wanderings, yet they obtained the joyful possession of it.
This was a type of the saints' passage through a troublesome world, to the true
rest above, and that they are guided through many cross ways directly to the
kingdom of heaven.
'Who knows,' saith Solomon, 'what is good for a man in this life, all the days
of his vain life, which he spendeth as a shadow? Eccles. 6.12.
That which is desired with importunity, as tending to his happiness, often
proves his woe: some had not been so wicked, and consequently so miserable, if
their lusts had not been excited by riches and power: others had not been
secured from destructive temptations, but in a low and afflicted state. It is
therefore both our duty and interest not to pray absolutely for any temporal
thing; but when our desires are most passionate, to say with the humility and
holiness, the reverence and obedience of our Saviour, 'not my will, but thine
be done.' We shall find ourselves more happy by the divine disposal of
things, than if we had obtained our dearest wishes, and most ardent
prayers. And when we shall come to the top of the holy hill, and look down
on the various circuits of providence by which we ascended, we shall then
understand that wisdom and love conducted us safely to felicity; we shall
approve and admire all the divine methods in order to our blessed end.
Now the belief of this should compose us to a patient and cheerful resignation
of ourselves to God's providence and pleasure. Who would not accept of the
counsel of a friend that proceeds from love, though his judgment were not so
exact as to be relied on? Much more should we thankfully receive the
appointments of God, whose knowledge and affection are equally superlative, in
whom there is united the wisdom of a father's, and the tenderness of a mother's
love to his children.
Briefly, as Jonathan by tasting the honey at the end of his rod, had his eyes
enlightened; so the end of the severest chastisements will convince them, that
the providence of God was more benign and propitious than they could imagine.
'His ways are as far above our ways, and his thoughts above our thoughts; as
the heavens are above the earth.' This point is applicable to us.
(1.) By way of reproof for our unsubmissive behaviour in afflictions, our
uncompliance with the divine disposals. Some are in a secret discontent at
God's afflicting providence; and this raiseth the memory of former mercies, and
takes away the relish of present mercies; as the sweet showers of heaven that
fall into the sea are turned into its brackish taste: such neither enjoy God
nor themselves. What egregious folly and vile ingratitude is this! All we have,
is from his most free favour; and shall we peevishly slight his benefits,
because our desires are not gratified in every respect?
Others are moved with anger and vexation for the evils that befall them: as the
red hot iron under the blows of the hammer casts abroad fiery sparks; so their
stubborn fierce spirits, when afflicted, break forth in expressions of
impatience and displeasure. They count it a base abjectness of mind, a
despicable pusillanimity, to humble themselves under God's judgments, and with
contrition for their sins to implore his elemency.
'The voice of the Lord maketh the hinds to calve, the timorous and weak
creatures : but when the heavens roar, the lions thunder back again.' Thus
strong and stubborn sinners, when they feel the effects of God's anger, are
raging and furious in their passions and expressions. 'The foolish man
perverteth his way, his most grievous sufferings are the fruits of his sins,
and his heart fretteth against the Lord as the inflicter of them.' Prov, 19.3.
This is a high indignity to God, and an injury to themselves. For a vile
creature, a base guilty wretch to murmur and storm against God's righteous
judgments, argues a prodigious forgetfulness, both of its dependance and
obnoxiousness to the divine tribunal. It is said of the adherents of
antichrist, 'That they were scorched with great heat, and blasphemed the name
of God, which hath power over the plagues, and they repented not to give him
glory.' Rev. 16. 9. Infinite insolence! Such obstinate souls the prince of
darkness possesses as his peculiar dominion; they have more need of conversion
than consolation. Besides, by impatience and vexatious fretting, they
exasperate their pains, turn the rod into a serpent, vipers into dragons; and
God's mighty hand is more heavy by their resistance. Bold postulations irritate
his anger, rather than incline his mercy; the wilful man never wants woe. 'With
the froward,' saith the psalmist, 'thou wilt show thyself froward,' Ps. 80. or,
as it is rendered in the margin 'wrestle.'
The strongest sinner is not a match for the Almighty; if his anger excite his
power, how easily, 'how sudden are they destroyed without remedy?' Stubborn
impatience under the inflictions of God's righteous providence, is the nearest
step to final ruin. Others are so dejected and broken with afflictions, that
their continuance in the world is but a living death: every thing entertains
their grief, and the best means afforded for their reviving and comfort are
ineffectual. Sorrow flows into despair, they lament and languish as if their
case were hopeless and remediless. The fountain of this black stream, is a
superlative esteem and affection to inferior things: and what is reserved for
the blessed Creator? If a temporal loss be the most afflicting evil, it is a
sign that God was not valued and loved as the chiefest good. The difficulty of
receiving consolation, shows the necessity of their being afflicted: the
language of such resolved sorrow is, 'They have taken away my gods; and what
have I more?' The sole objects of their felicity are removed, and they refuse
to be comforted; as if no less sacrifice were due to the remembrance of their
loss, but life itself. What a disparagement is this of the divine excellencies?
'Are the consolations of God small to us ?' Is not his love able to compensate
the loss of a frail, mutable, mortal creature? Cannot he please and satisfy us
without the fruition of one earthly comfort? This dejection of spirit is
equally undutiful as uncomfortable; our griefs are sometimes as vain and as
guilty as our joys; there is a tincture of disobedience in our tears; for we
are commanded 'to mourn as if we mourned not, for the fashion of the world
passeth away;' and we at once break his law and our own peace.
Our disobedience in this is aggravated, as being contrary not only to the
authority and sanctity of the Lawgiver, but to his loving-kindness and
compassion. Ah, the miserable blindness of human minds! and the more miserable,
because voluntary. Who is more deservedly unhappy than one that sits upon the
bank of a river, and yet is tormented and dies with thirst? The clear, fresh
stream passeth before him, allures and invites him, but he will not stoop to
drink; this is the case of those who neglect and refuse the spiritual
consolations in the gospel, John 3. 38, 39. that are compared to the flowing
rivers of living water, for their cooling, refreshing quality. They
meritoriously and actively bring trouble to their souls; their passions are the
instruments of their misery. He that is his own executioner, has no excuse of
dying; he is justly, because wilfully miserable.
Consider also what a reproach is cast upon christianity, that so many
virtuous heathens in great afflictions, were in some measure supported by the
precepts of human wisdom; and that christians, to whom there is revealed from
heaven, that an eternal state of glory and joy shall be the reward of their
patient sufferings, remain utterly disconsolate.
I will single out one example. Stilpon the philosopher, when his city was
destroyed, with his wife and children, and he escaped alone from the fire,
being asked whether he had lost any thing? Replied, 'All my treasures are with
me,' justice, virtue, temperance, prudence, and this inviolable principle, not
to esteem any thing as my proper good, that can be ravished from me: his mind
was erect and steadfast under the ruins of his country. And others upon lower
and less generous considerations, have born up in their sufferings.
How do such examples upbraid us, that their twilight excels our noonday
brightness? If common cordials raised such courageous spirits in them, shall
not the waters of life, the divine strong comforts of the gospel, fortify us to
bear all sufferings with a valiant resignation to the good will of God? Can the
spirit of a man, by rational principles sustain his infirmities, and cannot the
spirit of God, the great comforter, support us under all troubles?
What a blot is this to religion? Those who will not be comforted, will not be
christians; by the same Holy Spirit who is styled the comforter, we are the one
and the other. If the precious promises of the gospel do not alleviate our
sorrows, it is not from infirmity, but from infidelity. It is an incredible
miracle, that a person can be in reality a christian, and not capable of
consolation; as if eternal life were not purchased by Christ for his people, or
the present sufferings were comparable to the future glory; or the possession
of it were to be obtained after a thousand years of hard trial: but if it were
delayed so long, that sensible duration should sink our spirits; for the misery
that passeth with time, is not of moment with respect to the blessedness that
is established for ever.
(2.) Let us be excited to transcribe this divine lesson (so full of
excellency and difficulty) in our hearts and lives.
It is easy in speculation to consent to the reasonabless of this duty, but how
hard to practise it, and to bear not too sensibly such evils as are incurable
here? A deliberate, universal, constant subjection to God's will, though
contrary to our carnal desires and interests, how rarely is it to be found
among those who in title and profession are his servants? In active obedience,
some will readily perform some particular commands, but withdraw subjection
from the rest; they seem to make conscience of the duties of piety, but neglect
righteousness; or else are just in their dealings, and careless of devotion.
Some are liberal, but irreconcilable. They will give for their honour, but
forgive no contempt or injury; and as the dividing living twins destroys them,
so the life and sincerity of obedience, that consists in the union and
entireness of its parts, is destroyed by dividing our respects to some
commands, neglecting the rest. And in 'passive obedience,' many will submit to
lighter and shorter afflictions, but if an. evil comes that nearly touches the
heart, or that remains long without redress, they become impatient, or so
dejected as to neglect their duty.
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