Sermons Volume 2, Romans 8 · Sermon 37
SERMON XXXVII.
ROM. VII.28.
And we know, that all things work together for good, to them that love God, to them who are the called according to his purpose.
IN the former Verse, the Apostle telleth us, how the spirit maketh Intercession for the Saints; what God liketh and thinketh best for them, not what they like themselves; most profitable, tho not most pleasing; Green Fruit is most pleasing to the appetite of the Child, but the Parents knoweth 'tis not so wholsom; on the other side medicinal Potions are bitter, but they tend to health. Therefore tho the afflictions continue, God may hear our prayers, for we find this best for us in the issue, And we know, &c.
In the Words,
1. A priviledg.
2. The persons qualified. In the priviledg observe,
1. The certainty of it, And we know.
2. The nature of it: And there,
1. The extent of it; All things; prosperity, adversity, all the varieties of conditions we pass thorough.
2. The manner of working, work together; with the spirit say some, cooperanter, non per se operantur. This is a truth, but not of this place; the poysonous ingredients which are used in a medicine, do good, not of themselves, but as ordered and tempered by the skill of the Physitian; rather work together, omnia simel adjumenta sunt, as Beza paraphrastically rendreth it; …ingly they are against us, if we look upon Providences by pieces; as there is no beauty in the scattered pieces that are framed for a building, till they are all set togethe…, so men look upon Gods work by halves.
3. The end and issue, for go…d. Sometimes for good temporal, for our greater preservation; but rather for good spiritual, the increase of grace; chiefly for eternal good, to fit us and prepare us for the blessedness of the everlasting estate, this is the priviledg.
2. A description of the persons who enjoy it.
1. By their act tow…rds God; To them that love God, believing his Mercy and Goodness in Christ; they love him above all things, and are willing to hazzard and venture all things for him.
2. Gods act or work upon them: They are effectually called; to them who are the called according to purpos…. There is a distinctive term by which Gods purpose is intended, they are called, no… obiter, by the by, as they live within the hearing and sound of the Gospel; but according to Gods eternal purpose, and the good pleasure of his grace.
I begin with the Priviledg.
Doct. That all things that befall Gods children in this life, are directed by his Providence to their eternal happiness.
1. I shall explain this point with respect to the circumstances of the Text.
2. Give a more general state of the case. The first will be done,
1. By opening the nature of the priviledg.
2. The certainty of it.
1. The nature of it; and there we begin with the extent, all things; it m…st be limited by the Context, which speaketh of the afflictions of the Saints.
1. All manner of sufferings and tryals for righteousness sake: Such as Reproaches, Stripes, spoiling of Goods, Imprisonment, Banishment, Death, all such kind of things. Reproaches are as dung cast upon the grass, which seemeth to stain it for a while, but afterwards it springeth up with a fresher verdure; Stripes are painful to the flesh, but occasion greater joy to the soul; as Paul and Silas, after they were scourged, sung at midnight in the stocks, Acts 16. Spoiling of goods stirreth up serious reflections on a more enduring substance; the hopes whereof we have in our selves, Heb. 10.34 Imprisonment doth but shut us up from …emptations, that we may be at liber…y for a more free converse with God; as Tertullian telleth his Martyrs▪ You went out of Prison when you went into Prison; and were but sequestred from the world, for more intimacy with the Holy Ghost: So banishment, every place is a like near to Heaven, and the whole earth is the Lords, and the fulness thereof; they know no banishment, that know no home here in the world; but because we have an affection to our natural comforts, especially to the place of our service God is wont to recompence his exiles with an increase of spiritual blessings, as John had his Revelations when banished to Patmos, Rev. 1.9. Death doth but hasten our glory; if the guest be turned out of the old house, you have a building of God, eternal in the heavens, 2 Cor 5.1. And so do but leave a shed to live in a Palace; tho yo…r life be forced out by the violence of men, the sword is but the key to open Heaven doors for you, and you are freed from hard task-masters to go home to your gracious Lord.
2. Ordinary afflictions incident to men: Are you pained with sickness, and role to and fro on your bed, like a door on the hinges, through the restless weariness of the flesh? Many times we are best when we are weakest, and the pains of the body, help to the invigorating and renewing the inward man▪ 2 Cor. 4.16. In Heaven you shall have everlasting ease, for that is a state of rest: Have you lost children? if God give you a better name than sons and daughters, you have no cause to complain, Isa. 56.5. 'Tis honour enough to you, that you are children of God; if poor and destitute, yet if rich in the gifts and graces of the spirit, 'tis made up to you, Rev. 2.9. I know thy poverty, but thou art rich. But 'tis not expedient to name all cases; whatever the calamity and affliction be, God knoweth how to turn it to good; so that tho we restrain all things to the Context, it is large enough for our consolation.
But is there not more in it? For men are always given to over-gospelling and inlarging their priviledges? doth it not comprehend sin?
Ans. No, not in the in…ention of the Apostle; God hath not made a promise, that all the sins of Believers shall work for their good: 'Tis true, God made advantage of the sins of the world, for the honouring of the Grace in Christ, Rom. 5.16, 17. It should be our care, that Satan may be a loser, and Christ have more honour by every sin we commit; True repentance can draw good out of sin its self, to be a means of our hatred and mortification of it: So love and gratitude to our Redeemer, Luke 7.47. Her sins which are many, are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. Sin doth not do good as sin, but as repented of; 'tis not the sin, but the repentance. But for the proof of this.
1. Then it would destroy the qualification mentioned in the text, Those that love God. Our love is a love of duty; none love God, but those that obey him, and keep his commandments.
2. To assure us aforehand, that our sins would turn to our good, would open a gap to looseness, and is contrary to the usual methods of God in his word, who commands obedience with a promise of increase of grace, and threatneth disobedience▪ and punishe…h it also, by hardness of heart, and a tradition, or giving us up to vile affections: Now there would be no reconciling these passages, if God assured us by promise, that our sins should turn to good, and yet sins be punished with blindness of mind, and hardness of heart.
3. If any should object, they mean infirmities, not grievous and hainous sins; yet even then they see a reason to limit this universal particle, foreign, and so have lost the advantage: but whether they limit it enough, let us see. 'Tis one thing to say they shall not hurt us; 'Tis another to say, they shall conduce to our good; or are means appointed to that end.
4. If God make use of our infirmities for good, 'tis to be ascribed to his grace, who bringeth good out of so great an evil: As David by his fall got wisdom, Psal. 51.6. 'twas the Lords mercy that made him thereby more sensible of his duty, watchful over a naughty heart. But this is no natural effect of sin; and to say God hath promised it, it would tempt us to omit our caution, and so we should lose this benefit. God of his wonderful grace may do many things, which he doth not think fit to assure us of by promise.
5. We see many Christians fall from some degrees of grace, which they never afterwards recover again, though preserved in the state of grace for the main. God will not vouchsafe to them such a liberal portion of his spirit as they had before. Jeh…shaphat is said, 2 Chron. 17.3. to have walked in the first ways of his Father David; His first ways were his best ways, when he kept himself free from those scandalous crimes he fell into in his latter time.
But doth it not imply, that our prosperity shall turn to good, as well as adversity?
Answer. Though it be not formally expressed in this place, which speaketh only of sufferings and afflictions; yet 'tis virtually included. For,
1. God keepeth off, or bringeth on the cross as it worketh for our good. And all providences wherein the elect are concerned, are over-ruled by his grace for their good; Cant. 4▪16. Awake, O north-wind, and come thou south, blow upon my garden, that the spices therein may flow out. Out of what corner soever the wind bloweth, it bloweth good to the saints; The sharp north-wind, or the sultry south-wind.
2. 'Tis a threatning to them that do not love God, that their prosperity tendeth to their hurt: Psal. 69.22. Let their table become a snare, and that which should be for their welfare become a trap. Their worldly comforts serve to harden their hearts in …in
3. The sanctifying of their prosperity is included in a Christians charter: 1 Cor. 3.21, 22, 23. All things are yours, life or death, the present world, and the future world, because you are Christs, and Christ is Gods. Their prosperity cometh from the love of God, and tendeth to their good. Therefore let this be included, though afflictions are chiefly spoken of in the Context.
2. The manner of bringing it about; they work together. Take any thing single and apart, and it seemeth to be against us. We must distinguish between a part of Gods work, and the end of it: We cannot understand Gods providence, till he hath done his work; he is an impatient spectator, that cannot tarry till the last act, wherein all errors are reconciled: as Christ told Peter, John 13.6, 7. What I do, thou knowest not now, but thou shalt know hereafter. We are much in the dark, we look only to present sense and appearance, his purposes are hidden from us; for the Agent is wise in Counsel, and excellent in working; his way of working is under a vail of contraries, and unperceivable to an ordinary eye. He bringeth something out of nothing; light out of darkness, meat out of the eater; his end is not to satisfie our sense and curiosity, but try our faith, John 6.7. To exercise our submission and patience, as in the case of Job; And our dependance and prayer. God knoweth what he is a doing with you, when you know not, Jer. 29.11. For I know the thoughts that I think towards you, saith the Lord; thoughts of peace, and not of evil, to give you an expected end. When we view providence by pieces, and see God rending and tearing all things in pieces, we are perplexed. Therefore we must not judge of Gods providence by the beginnings, till all work together. When we apprehend nothing but ruine, God may be designing to u… the choicest mercies: Psal. 31.22. For I said in my haste, I am cut off from before thine …es: nevertheless thou heardest the voice of my supplication. So Psal. 116.11. I said in my h…ste, all men are lyars, Samuel, and all that had told him he should injoy the kingdom. H…ste never speaketh well of God and his promises; nor maketh any good comment on his dealings; we must stay till all causes work.
3. The end and issue, for good.
1. Sometimes to good temporal, or our better preservation during our service. Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good, to bring it to pass as it is at this day, and to save much people alive. Both the Egyptians and themselves had wanted a preserver, if he had not been sold, and sent into Egypt. We often find by experience, that God ordereth our disappointments for good; suppose a mans heart were much set upon a voyage to sea, but he is hindered by many impediments, and before he cometh, the ship is gone; and afterwards he heareth that all that were in the vessel were drowned; this disappointment is for good. Crassus his Rival in the Persian war, when he heard how that Army was intercepted and cut off by the craft of the Barbarians, had no reason to stomach his being refused. Many of us, whose hearts are set upon some worldly thing, have cause to say, we had perished, if we had not peristed; and suffered more, if we had suffered less. In the story of Joseph, there is a notable scheme and draught of providence; He is cast into a pit, there to perish; thence upon second thoughts drawn sorth to be sold to the …shmaelites; by them brought into Egypt; sold for a slave again. What doth God mean to do with poor Joseph? While a slave, he is tempted to Adultery; refusing the temptation, he is falsly accused, kept a long time in ward and duress; all this is against him. Who would have thought that in the issue all should have turned to his good? Who would have thought that the prison had been the way to preferment? That by the pit he should come to the palace of the King of Egypt? That he should exchange his parti-coloured coat, for the Royal robes of a Kings Court? Thus in temporal things we gain by our losses, and God chooseth better for us, than we could have chosen for our selves.
2. Spiritual good. So all affliction is made up and recompenced to the soul; it afflicts the body, but bettereth the heart. Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy statutes. There is more to be learned in affliction, than in the vastest Libraries; No book will teach us so much, as experience under Gods discipline. Mad men are kept in the dark, and under hardship, to bring them to their wits again; so God is forced to use us a little hardly, to cure us of our spiritual frenzy▪ Thou darest not pray, Lord let me have my worldly comforts, though they damn me; Let me not be afflicted, though it do me good: And if thou darest not pray so, wilt thou murmur when God ordereth it so? If a man break an arm or a leg in pulling us out of the water, wherein otherwise we should certainly be drowned, would we be angry with …im? And shall we fret against the Lord, when he takes away the fuel of our lusts, which will certainly drown us in perdition, and everlasting destruction? Is it not a good exchange, to part with outward comforts for inward holiness? Certainly that will be of more gain to us, than all the affliction, pain, and loss, which we suffer, will do us hurt. Certainly we lose nothing but our rust by scouring; if God will take away our peace, and give us peace of conscience; our worldly goods, and give us true riches, have we any cause to complain? If outward wants may be recompenced by an abundance of inward grace; and we have the less of the world, that we may have more of God; and be kept poor and destitute, that we may be rich in faith, James 2.5. who is the loser? If we have an healthy soul, in a sick body, as Gaius had, 3 John 2. And an akinghead, maketh way for a better heart; Doth not God deal graciously and lovingly with us? In short, afflictions are compared to fire, that purgeth away the dross, 1 Pet. 1.7. To the fan that driveth away the chaff, Matth. 3.12. To pruning, that cuts off the luxuriant branches, and maketh the other, that remain, the more fruitful, John 15.2. To physick that purgeth away the sick matter, Isa. 27.9. To ploughing and harrowing the ground, that fitteth it to receive the good seed, Jer. 4.4. And shall we be troubled, when God cometh to make use of this fire, to purge out our dross? This fan to winnow away our chaff? This prunings, to lop off the luxuriancies of our souls? This plough, to break up our fallow ground, to destroy the weeds that are in our hearts? This sharp medicine, to cure our sick souls? Should we …ot rather rejoice, that he will not let us alone in our corruption, but refine us, as m…tal is by the fire? And fan and winnow us, that we may be pure grain, and prune …s, that we may be fruitful in holiness? And us… medicine, to cure those distempers which otherwise would destroy us? And suffer th… ploughets to make long fu…rows upon our backs, that we may injoy the richer crop? … is for good.
3. For our eternal good. Heaven will make us compleat amends for all that we suffer here, 2 Cor. 4.17. Those light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. These afflictions are so far from infringing our happiness, that they do promote it: How promote? and how work? Partly, as the patient enduring, doth secure our interest. God will not fail to reward them that patiently suffer for his sake, or submit to his discipline; for these transitory light afflictions and sufferings are so accepted by him, that they are sure to be rewarded by him, Matth. 5.12. great is your reward in heaven. And James 1.12. Blessed is the man that endureth temptations, for when he is tryed, he shall receive the crown of life, which God hath promised to them that love him. Partly, as they are a means which God useth to draw us off from the love and esteem of the world; and to awaken in us an earnest desire, and serious pursuit after Heavenly things. Gal. 6.14. They conduce to mortification, and kill the gust of the flesh; so that our title is not only more secured, but our hearts prepared. Partly, because here is the full recompence, the good that answereth all objections; if cast out by men, you are received by the Lord; if calumniated by the world, approved by God; if you have lost the love of all men for your faithfulness and sincerity, you shall injoy the love of God; if imprisoned, you shall shortly be in your Fathers house: There all your fears and sorrows will be at an end, your desires accomplished, and your expectations satisfied. 'Tis Heaven that turneth pain into pleasure, death into life: and partly, because tho we fail in particular conflicts, yet God secureth our everlasting estate. Romani praelio, sepe victi, bello nusquam. So Christians, we cannot say, that always there is such sensible benefits by afflictions; but this is the sense of the place, as the following verses shew, That the general issue of things is determined and put out of controversie by it. The infallibility of Gods conduct, cannot be discerned by every particular event; for a Christian may not gain by every trouble he falleth into, but by altogether his eternal estate is promoted; they all are means to preserve us, till we come to Heaven. Thus you see, how he that could turn stones into bread, water into wine, can extract a blessing out of our saddest miseries and afflictions, and make the bitterest herbs to yeild honey to the saints.
2. The certainty of this, We know. Not by an uncertain and fallible conjecture, but upon sure grounds. What are they?
1. The promise of God, by which he hath secured the salvation of his people, notwithstanding their troubles. Heb. 6.17, 18. Wherein God willing more abundantly to shew unto the heirs of promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay hold of the hope set before us. Gods resolved purpose declared in his Covenant, cannot be altered; his promises in time, are his eternal purpose before time; he hath undertaken by promise, and oath, to be their God, the God of their salvation.
2. By the experiences of the saints, who have found it so. Psal. 119.71. Before I was afflicted, I went astray, but now I learn thy statutes: they have been perswaded of it, Phil. 1.19. I know that this shall turn to my salvation. All the troubles he endured, should be so ordered by God, as they at length turn to his eternal happiness.
3. From the nature of the thing; two considerations enforce it.
1. All things are at Gods disposal, and forced to serve him. Men, Devils, crosses and comforts, nothing can fall out against, or without his will: Angels, Devils, Men, have no power to null and frustrate his decrees; for he is the supreme and universal Lord, Psal. 33.11. The counsel of the Lord standeth for ever; the thought of his heart to all generations. And therefore he blasts, and frustrateth all the devices of the wicked; and what he decreeth, shall immutably come to pass.
2. His special care over his people. He hath carried them in the womb of his decrees before the foundation of the world; he loveth them more than a mother loveth her tender infant, Isa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, but I will not forget thee. If the mother be so tenderly affected to the child whom she carried in her womb for some few months, will not God much more? He is as tender of them as the apple of his eye, Zech. 2.8. He hath secured his Covenant-love by promise, 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above that you are able; he will never leave you to insupportable difficulties.
Secondly, To give a more general state of the case.
1. This good is not to be determined by our fancies, and conceits, but by the wisdom of God; for God knoweth what is better for us, than we do for our selves: we judg according to present appearance, but he hath a sight or inspection of our hearts, and a prospect or foresight of all future events: And therefore his divine choices are to be preferred before our foolish fancies; what he sendeth or permitteth to fall out, is fitter for our turn than any thing else; could we once be perswaded of this, a Christian would be prepared for a cheerful entertainment of all that should come upon him. Besides, he is a God of bowels, and loveth us more dearly than we do our selves; Therefore we should be satisfied with his dispensations, whatever they are. Should the shepherd, or the sheep chuse his pastures? The child be governed by his own fancy▪ or the Fathers discretion? The sick man by his own appetite, or the physitians skill? 'Tis necessary sometimes, that God should displease his people for their advantage, John 16.6, 7. Because I have said these things to you, sorrow hath filled your heart; nevertheless I tell you the truth, it is expedient for you that I go away. We are too much addicted to our own conceits; Christs dealing is expedient and useful, yet very unsatisfactory to his people: He is to be judge of what is good for us, his going or tarrying; not we our selves, who are short-sighted, distempered with passions; whose requests many times are but ravings, and ask of God we know not what. Peter said, Matth. 17.4 Master, it is good for us to be here. He was well pleased to be upon Mount Tabor, but little thought what work God had to do by him elsewhere; so Jer. 24.5. The basket of good figs were sent into the land of the Chaldeans for their good. What good in a dispersion! but God foresaw worse evil, would befall the place where they then lived. The selling of Joseph for a slave, was to appearance evil, but God meant it for good: Gen. 50.20. God may keep us low and bare, expose us to difficulties, prejudices, reproaches, bitter sufferings, yet all is for good.
2. Good is to be determined by its respect to the chief good, or true happiness. Now what is our chief happiness but the vision and fruition of God? it consists not in outward comforts, riches, liberty, health, honour, or comfortable relations, but our acceptance with God; other things are but appendages to our felicity, Matth. 6.33 foreign But first seek the kingdom of God, and these things shall be added unto you. Affliction taketh nothing from our solid and essential happiness, rather helpeth us to the injoymen… of it, as we increase in grace and holiness. That's evil that separateth us from God; that's good which bringeth us nearer to him. Sin separateth us from God, therefore always evil. Isa. 59.2. But affliction are not always evil, but make us more earnestly to seek after him, Hosea 5.16. And so to be trained up under the cross, in a constant course of obedience, and subjection to God, is good. Lam. 3.27. It is good that a man bear the yoke from his youth, because it keepeth him modest, humble, and sober.
3. This good is not always the good of the body, or of outward prosperity; and therefore our condition is not to be determined by the interest of the flesh, but the welfare of our soul. If we had the world at will, we cannot be said to be in a good condition, if the Lord should deny us spiritual blessings: We are more concerned as a soul, than a body, Heb. 12.10. He verily for our profit, that we may be partakers of his holiness. He doth not call the good things of this world, that pelf which all desire, profit; but the participiation of the divine nature. Affliction is good if it be sanctified. Holiness wrought by affliction, should be more to us, than all our outward comforts.
4. 'Tis not good presently injoyed and felt, but waited for; and therefore our condition must not be determined by sense, but faith, Heb. 12.11. Affliction for the present is not pleasing to natural sense, nor is the fruit for the present evident to spiritual sense; but 'tis good, because in the issue it turneth to spiritual good: While under the affliction, we feel the smart, but do not presently find the benefit; Physick must have time to work; that which is not good, may be good; though it be not good in its nature, 'tis good in its use: Faith should determine so, though we feel it not, Psal. 73.1. Y…t God is good to Israel.
5. A particular good must give way to a general good; and our personal benefit, to the glory of God, and the advancement of Christs Kingdom. 'Twas good, yea much better for Paul to be in Heaven; yet, if it was needful for the Saints, to continue in the flesh, he submitteth. Phil. 1.24. We must not so desire good to our selv…s, as to hinder the good of others; All Elements will act contrary to their particular nature, for the conservation of the Universe; That may be good for the glory of God, which is not good for our personal contentment and ease; John 12.27, 28. The sense of our duty, and the desire of glorifying God, should overcome our natural inclination.
6. In bringing about this good, we must not be idle spectators, but assisi under God▪ When we are diligent to exercise our selves unto godliness, then evil is turned into good, and all crosses and afflictions into means of salvation; besides the elective love of God at the bottom of all, there is the actual power and influence of the Spirit, and prayer on our part, Phil. 1.19. Through your prayer, and the supply of the Spirit of Christ Jesus; and Heb. 12.11. Now no chastning for the present seemeth to be joyous, but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby. 'Tis not the bare nature of the Cross doth it, we must labour for that we look for; the Saints are not only passive objects, but active instruments of Providence; there is an exercise on our parts; we are to make use of all things, then God will bless us.
7. If it be true of particular persons, 'tis much more true of the Church, all is for good, Psal. 76.10. Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain. Christ many times gets up on the Devils shoulders: All Providence is for the Elects sake, 2 Tim. 2.10. Therefore I endure all things for the elects sake, that they may obtain salvation by Christ, with eternal glory. The sufferings of the Apostles conduced to the good of true Christians; God considered the good of the whole Church.
USE, Is Information.
1. That the exception against Gods Providence from the evils that abound in the world, is vain and frivolous. 'Twas an old doubting question, If there be a God, how are there evils? If there were not a God, how is there good? One part answereth the other; the Text more fully; he turneth evil unto good. That there are Devils, God knoweth how to make use of them, to punish the wicked, and exercise the godly; that there is sin, if there had been no sin, no Christ; that there are miseries, if no miseries, many graces would be lost; there would be no fortitude, no patience, no earnestness in prayer; that there are wicked men, it sheweth Gods distinguishing Mercy, that when so many are drowned in the common shipwrack of mankind, 'tis the greater mercy that we escape; if others are bad, let us bless God that made us better. Lastly, that there is death, that there might be a passage out of this world, and a period to our labours and sorrows.
2. It teacheth us how to interpret prayers: We have prayed for the continuance of a blessing, and lost it; for the riddance of a trouble, yet it continueth upon us; this is the very case here; if God heareth them, how come they to suffer such hard things? The spirit teacheth us to pray; now the denyal of either suit turneth to good: We often come to God with carnal requests, which being interpreted, sound but thus, Give me that wherewith I may offend thee, or have my flesh pleased, or lusts fed: God findeth us doting on the creature, and we take it ill to be interrupted in our Whoredoms: We must distinguish between what is really best for us, and what we judg best; other diet is more wholsome for our souls; than what our sick appetites craveth; we are best many times when weakest, worst when strongest.
3. It giveth us a reason of waiting: Tho we do not presently know why every thing is done, let us wait. Providence doth not work without a cause; we see it not now, but we shall see it when God turneth it to good: We must not judge of Gods work by the beginning, God seemeth an adversary for a while to them that indeed injoy his eternal love; let patience have its perfect work, and when Providence is come to a period, you will know more.
4. What reason to trust God with events. Some things fall under our duty, others are a meer event; our care is about events rather than duty, and so we take Gods work out of his hands; and so 'tis not care, so much as carking; we enquire what shall become of us, rather than what we shall do; do you do your duty, and God knoweth how to turn all things for good, Phil. 4.6, 7. Nothing can go amiss to him that is found in the way of duty.
5. It informeth us of the happiness of Gods children: We may put in for a share; when we are sanctified to God, all things are sanctified to us; and things that otherwise would be snares, prove helps, and discouragements prove furtherances; the creature is as if it were another thing to the Saints; if they are advanced, their hearts are inlarged to God, 2 Sam. 7.2. And the king said unto Nathan the prophet, See now, I dwell in an house of Cedar, but the Ark of God dwelleth within curtains. Neh. 1.11. O Lord, I beseech thee let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name, and prosper, I pray thee, this day thy servant, and grant him mercy in the sight of this man; for I was the kings cupbearer; meaning, he had improved this place for God. When they are afflicted, they do not fret or faint, but humble themselves under the mighty hand of God, and so meet him at every turn: Oh what a blessed thing is it, to be under the special care of God, and to have all things about us ordered with respect to our eternal welfare! 'tis not so with the wicked; if God make Saul a King, Judas an Apostle, Balaam a Prophet, their preferment will be their ruin; Hamans honour, Achitophels wit, Herods applause, turned to their hurt; if in prosperity they contemn God, in adversity they deny and blaspheme God; This evil is from the Lord, why should I wait on him any longer. As the salt Sea turneth all into salt water, so a man, is as the constitution of his heart is.
2. USE, is Caution. 1. Against misconstruction of Providence. 2. Against non-improvement.
1. Against misconstruction of Providence. There may be a seeming harshness in some of Gods dealings, but all things considered, you will find them full of mercy and truth, Psal. 25.10. If there be a seeming contradiction between his Word and Providence, you must not always interpret the word by Providence, but Providence by the word, Psal. 73.17. Vntil I went into the Sanctuary of God, then I understood their end.
2. Against non-improvement. Let us not lose the benefit by our negligence and folly; let us observe how we make profit of every thing; God would not send this affliction, did he not know how it would be good for me. Therefore to this end,
1. Take these Motives.
2. Consider what profit is to be gotten by afflictions.
1. Motives.
1. 'Tis not enough to be good in the affliction, but we must get good by the affliction. Carnal men are somewhat good in the affliction; more modest when Gods hand is heavy upon them, and they are somewhat disabled or discouraged from following their lusts; yea, and may make great promises of reformation when God hath them under; but as soon as they are delivered, they encourage themselves in the practice of their old sins; as metals are melted while they are in the furnace, but assoon as they are taken out, they return to their natural hardness again. But the godly are the better afterwards, they cannot forget their old smart by sin, Josh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleansed unto this day? They remember what was the great burden in their troubles; and what was the great comfort and support under them, and are the better all their lives; but others are of another temper, Psal. 78.34. When he s…ew them, then they sought him, and enquired early after God. The sense of present smart, and the terror of an angry God, may frighten them into a little religiousness for the present, or drive them into a temporary repentance and seeking friendship and favour with God; and they leave off their sins for a time; but assoon as they are delivered, are as bad as ever; when affliction produceth temporary repentance, we are good in it, but when it produceth constancy of obedience, then we get good by it; it hath but some weak effect on us, when we are good in it, but a saving effect, when good by it.
2. The affliction cometh as a blessing, where 'tis improved to good: 'Tis a great advantage to observe whether our afflictions come as a cross only, or as a curse; where they leave us worse rather than better, they are the beginnings of sorrows either in this life or the next; sometimes in this life, the cross goeth with a mind to return, or else some worse thing cometh in its place, John 5.14. Sin no more, lest a worse thing come unto thee. God that letteth a sinner escape one trouble, can easily reach him again, if he neglect God and his souls good; if when the smart of the rod is gone, we return again to our old vanity, the Lord can easily put us into a worse condition than before, he can heat the furnace seven times hotter, and that which cometh after is the most grievous; but especially in the next world, when God sendeth eternal punishments instead of temporal; as sometimes God breaketh up the course of his medicinal discipline, le…eth a people go uncorrected and unreclaimed for their greater condemnation, Isa. 1.5. Why should ye be stricken any more? ye will revolt more and more. That is, 'tis in vain to seek to amend you by chastisements; when men wax the worse for all their afflictions, and will not be brought home to God, they are given over as incorrigible; a brand is put upon Ahaz, 2 Chron. 20.12. In the time of his distress, did he trespass yet more against the Lord: this is that king Ahaz. Mark him for an obstinate and obdurate sinner; now such God leaveth to themselves, Hosea 4.17. Ephraim is joined to idols, l…t him alone. They are desperate and irrecoverable, and reserved for eternal torments; this is the sorest judgment to be given up to our own ways, without any check from Divine Providence. On the other side God doth correct us in love, not in anger, when he doth bring good out of it, and by it; if it produce a thorough repentance and change, 'tis a pledg of Gods love, and our eternal glory; Gods faithfulness may be then observed; Psal. 119.75. I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. That he is pursuing his Covenant-love, and carrying on your salvation, tho by a way not so pleasing to the flesh.
3. That 'tis your part to get benefit by the affliction, but Gods to remove it: For the getting benefit by the affliction, falleth within the compass of our duty, but the removing the affliction is a bare event, belonging to Gods Providence. We must do what is our part, and then God will do what is his; not but that God helpeth us in the improvement, for we obtain this Grace by prayer, and the supply of the Spirit of Christ▪ But the removal is wholly Gods work, and must be referred to him; therefore your enquiry should be, What am I obliged unto in such a condition? And charge your selves with your own proper work; Elihu telleth you what reflections you should have, Job 34.31, 32. Surely it is meet to be said unto God, I have born chas…isement, I will not offend any more: that which I see not, teach thou me; if I have done iniquity, I will do no more. This is work proper for us; what sins will God have to be mor…ified? What vanities left? What duties more effectually performed? What Graces strengthned? And then let God alone to take off the trouble when it hath done its errand; for surely he delights not to grieve and displease his people further …han is for their profit; and he would not continue the affliction if he had not more work to do; his pity moveth him to spare the wicked when they relent under his strokes, much more to deliver the godly when they seriously profit by it.
4. If the constitution of our hearts were right, we w…uld desire to profit by the affliction, rather than to get rid of it. This is every where represented as the temper of t… godly, 2 Cor. 4.6. For which cause we faint not, but tho our outward m…n perish▪ yet the inward man is renewed day by day. 2 Cor. 12.10. I will rejoice in in…r…ies. Surely spiritual and heavenly things should be valued above earthly and carnal; not by a bare speculative approbation, but by a practical esteem; now a practical esteem is manifested by three solid effects; by our caring or seeking for the one rather than the other, Matt. 6.33. But first seek the kingdom of God, and his righteousness, and …lith se things shall be added unto you. By quitting the one for the other, when necessity so requireth, Matth. 13.45, 46. Again the kingdom of Heaven is like unto a merchant man, seeking goodly pearl, who when he hath found one pearl of grea… price, he went and sold all that he had, and bought it. By our submission to Gods dispensation, when he blas…eth and taketh away the one, to promote the other; we should be glad that it goeth well with the inward man, by the loss and decay of the outward; the lowest degree of sincerity is, that the loss of outward concernments should trouble us the less; but surely if grace be in any good degree of strength, we should rejoyce and be abundantly satisfied, that God thinketh fit to take away earthly things, that thereby he may make us more mindful of that which is heavenly; and doth lessen us in the world, that he may thereby exci…e us to a more lively exercise of grace, and retrench the interests of the flesh, that the spirit may be enlarged, and kept in good plight; therefore to a child of God, an exemption from troubles is not so good, as an improvement of them: Our Lord when he taught us to pray, would have us indeed deprecate the temptation; but our chief request by way of reserve, M…tth 6.13. And lead us not into temptation, but deliver us from evil; so in his Prayer, John 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. Teaching us, our desires should be not so much to be delivered from the world, as the evil of the world; from sins rather than afflictious; and that we should seek grace, rather than deliverance: The deliverance is a common mercy, the improvement, a special mercy; carnal men may escape out of affliction, but carnal men have no experience of grace in sanctifying afflictions; and bare deliverance is no sign of special love, but improvement is; Paul rejoiced in this, that God would deliver him from every evil work, 2 Tim. 4.18. Therefore we should submit to endure the evil of chastisement, that we may escape the evil of sin; 'tis worse to be sinful than miserable; to be unclean, than to be sick; to be volupteous, than to be poor; and so the affliction bringeth greater good, than it taketh from you; therefore Christians should be careful that they murmur not against Gods dispensations; for there are two evils that we bewray thereby. 1. A despising of God. 2. A despising of holiness. And a Christian should be tender of either.
1. A despising of God, as if he knew not what was fittest and best for you, and would send any trouble upon you, that he knoweth not how to turn to good, Job. 34.33. Should it be acording to thy mind, he will recompence it; whether thou refuse, or whether thou chuse. Should our condition be at our own disposal, and should God ask of us, whether we like it or no; is it not better to be satisfied in his will, and say, Surely God would not send this affliction, if he did not know how it should be good for me: We would carve out our own condition, and have our will in every thing; but is this wise or just? Must God be subject to our passions and affections? No, whether we will or no, he will take his own way.
2. 'Tis a lessening the value of holiness, as if this profit did not countervail our l…ss. We profess we esteem grace more than wealth, and spiritual things more than carnal; but when we are put to the tryal, we little regard holiness, but only mind the ease of the flesh, and therefore are so hardly reconciled to the Cross; surely that which doth us good, should not be entertained with such impatient resentment; 'tis worse in Christians, who are more obliged to count all things dung and dross, Phil. 3.7, 8, 9, 10. But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss, for the excellency of the knowledg of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death: But we may say as Moses to God, B…hold the children of Israel have not hearkened unto me, how then shall Pharoah hear me? We cannot hope to convince a worldly man of this, That loss of estate or poverty is good; the ambitious man, that 'tis good to be despised and contemned; and the voluptuous man, that pain is sometimes better than ease; and sickness that checketh the desires of the flesh, is better than health that gratifieth them: Alas the children of God are hardly convinced that mortifying affliction is better than carnal prosperity, how then will the world believe it?
2. What profit is there to be gotten by afflictions? 'Tis hard to instance in all particulars, because God hath several ends in our afflictions according to the distempers that need cure; but the usual profit of afflictions is seen in these things.
1. That the time of affliction is a serious thinking time, 1 Kings 8.47. if they shall bethink themselves in the land of their captivity. We have more liberty to retire into ourselves, being freed from the attractive allurements of worldly vanities, and for the present there is some restraint on the delights of the flesh, which use to besot the mind, and hinder better thoughts: Adversity maketh men serious; the Prodigal came to himself when he began to be in want, Luke 15.17. Sad objects make a deeper impression on our sou…s, than delightful do; they help us to consider our ways, and Gods righteous dealings, that we may behave ourselves wisely, and suitable to the dispensation we are under, Eccles. 7.14. in the day of adversity, consider. See from what hand it cometh, to what issue it tendeth, what is thy duty under it, how little thou canst mend thy self, without submitting to God; that to hope to escape by ill means, is but like an attempt to break prison; 'tis better to make supplications to our Judg; these Providences are not to be lightly passed over, the Author of them is God, the occasion sin, the end repentance.
2. 'Tis an awakening, quickning time. Some are awakened out of the sleep of death, and are first wrought upon by afflictions; this is one powerful means to bring in souls to God, and opening their ears to discipline, Job 36.10. They had still slept in their sins, if God had not awakened them by the smart discipline of the Cross; but others are quickned and awakened to more carefulness of their duty, more watchfulness against sin; and the graces of the spirit, which lay dormant in us through neglect, are more set a work; sense pleasing objects deaden the heart; Gods best children sleep, when they have a carnal pillow under their heads, Psal. 30.6. And in my prosperity I said, I shall never be moved. But now, because they do not stir up themselves, God stirreth them up by a smart rod, that faith may be working, love fervent, hope lively, prayers carried on with warmth and zeal; prayers otherwise are dead, thoughts of Heaven cold, or none; wherein all these graces are acted. Isa. 26.16. Lord in trouble they have visited thee, they pour out a prayer when thy chastning was upon them. And Hosea 5.15. I will go and return to my place, till they acknowledge their offence, and seek my face; in their affliction they will seek me early. When our gust and tast of spiritual and heavenly things is recovered, then we are awakened and in good earnest.
3. 'Tis a learning time; this the Scripture witnesseth every where, Psal. 119.71. 'Tis good for me that I have been afflicted, that I might learn thy statutes. Psal. 94.12. Blessed is the man whom thou chastnest, O Lord, and teachest him out of thy law. God teacheth us, though he teach us as Gideon did the men of Succoth, with briars and thorns; And we read of Christ Jesus himself, Heb. 5.8. He learned obedience from the things which he suffered. He did experimentally understand what obedience was, in hard and difficult cases, and so could the better pity and help sinners, when they obey God at a dear rate. In affliction we have an experimental knowledge of that, of which but a notional knowledge before; We come by experience to see how false and changeable the world is, what a burden sin is; What sweetness there is in the promises; What a reality in the world to come; How comfortable an interest in God is; Luther said, Qui tribulantur, sacras Scripturas melius intelligunt; securi & fortunati eas legunt sicut Ovidii carmen. The afflicted see more in the Scriptures than others do; the secure and fortunate read them, as they do Ovids verses. Certainly when the soul is humble, and we are refined and purified from the dregs of sense, we are more tractable, and teachable, our understandings are clearer, and our affections more melting. Now spiritual learning is a blessing that cannot be valued enough; if God write his Law on our hearts, by his stripes on our backs, we have no reason to complain.
4 'Tis a repenting-time, to stir up the hatred of sin by the bitter effects of it. Jer. 2.19. Now know what an evil and bitter thing it is, that thou hast forsaken the Lord thy God, and that my fear is not in thee. Weigh with thy self, what hath brought all these evils upon thee; experience teacheth fools. So Lam. 3.39. Wherefore doth a living man complain, a man for the punishment of his sin? He hath no reason to murmur against God, when he considereth his own deserts, and that he suffereth nothing but what he hath produced to himself by his sins: And therefore we ought to have deep shame and sorrow for our former miscarriages; it conduceth to breed true remorse, to consider our folly, and the misery brought upon us thereby, Jer. 31.18. Surely I have heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned, thou art the Lord my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh, I was ashamed. …ea even confounded, because I did bear the reproach of my youth.
5. 'Tis a weaning time, from the pleasures and conveniencies of the present world: First, the pleasures of the world; pleasure is the great Sorceress, that hath inchanted all mankind; they all court pleasure, though in different shapes; 'Tis deeply ingrained in our nature, and the cause of our many miscarriages, Tit. 3.3. Serving divers lusts and pleasures; and because we have divers pleasures, God sendeth divers afflictions: The soul is almost so sunk in flesh, that it ceaseth to be spirit. John 3.6. Pleasure is that which draweth us off from God, and ingageth us in the Creature, Jam. 1.14. But every man is tempted, when he is drawn away of his own lust, and inticed. Now among the divers afflictions, diseases are natural penances which God hath put upon us, to reclaim us from vain pleasures. The gust of the flesh would be too strong, if God did not check it, by imbittering our portion in the world. Secondly, The conveniencies of the present life, riches, honours, friendships; afflictions are sent to cure our carnal complacency, and increase the heavenly mind. Riches, Heb. 10.34. And took joyfully the spoiling of your goods, knowing in your selves, that ye have in heaven a better and an enduring substance. Relations, p…ssessions, 1 Cor. 7.29, 30, 31. The time is short; it remaineth, that both they that have wives, be as though they had none; And they that weep, as though they wept not; And they that rejoice, as though they rejoiced not; And they that buy, as though they possessed not; And they that use this world, as not abusing it; for the fashion of this world passeth away. Friendship, John. 16 32.
Doating on the Creature is spiritual adultery, James 4.4 Ye adulterers and adulteresses, know ye not, that the friendship of the world is enmity with God? who ever therefore will be a friend of the world, is the enemy of God. If an image of jealousie be set up, God will blast it, he turneth the world loose upon us, so that friends prove as broken reeds. 'Tis easie for God to prosper his people in the world, and suit all things to their own desires; but he knoweth our proneness to carnal love, and how easily our heart is inticed from himself. Our temptations would be too strong, if the world did appear in an overamiable tempting dress; therefore he doth exercise us sometimes with the malicous, envious world, sometimes with the cares, griefs, pains, disappointments, which are incident to the present life; and will shew us what a restless, empty world we have here, that we may the more earnestly look after those peaceful Regions which are above.
6. 'Tis a time of increasing our love to God, upon a twofold account.
1. Affliction sheweth us, that nothing is worthy of our love but God; whatsoever robbeth God of it, soon proveth matter of trouble and distress to us; our hearts are the more averse from God, because they are inclined to the Creature, Jer. 2.13. For my people have committed two evils; they have forsaken me the fountain of living water, and hewed them out cisterns, broken cisterns that will hold no water. Men b…stow their hearts on something beneath the chief good, which becometh an idol and false god to them, and which they respect and love more than God: now the love of God cannot reign in that soul, where the love of the world, and fleshly lusts reigneth, 1 John 2.15. If any man loveth the world, how dwelleth the love of the Father in him? 'Tis not in him. Now the great work of grace, is to cast out the usurper, and to give God the possession of what is his own; and therefore the heart must be circumcised, before it be true to God. Deut. 30.6. The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God, with all thy heart, and with all thy soul, that thou mayest live. First the foreskin, and fleshliness that sticketh so close to us, must be taken off, before we can adhere to God, as our proper and chief happiness: Now this is Gods own work by his internal grace, but yet he useth external means, and amongst the rest sharp afflictions, to wean us from the Creature, and to shew us, that we do but court our own trouble and infelicity, when we bestow our affections elsewhere; for hereby God plainly demonstrateth, that he is our All-sufficient, and Indeficient God. All sufficient, as answering all our necessities and desires; Indeficien…, our never failing good, when all things fail about us. Habbak. 3.18. Yet I will rejoice in the Lord, and joy in the God of my salvation. And thus by desolating the Creature, doth he drive our foolish hearts to himself, that we may have the solid delights of his love.
2. This love of God is the comfort by which we are supported in all our distresses. The servants of God have never so much of the joy in the Holy Ghost, as in their great sufferings; their delight in God is then purest, and unmixed. God comforteth them when they have nothing else to take comfort in, Job 16.20. My friends scorn me, but mine eye poureth out tears to God. When all friends forsake us but one, that one is sweeter to us than ever: Humble moans to God, giveth us ease and comfort, notwithstanding the neglect and contempt of man; and when the world undervalueth, 'tis enough that God approveth: Our delights in God, are often corrupted by a mixture of sensual delights, so that we cannot tell what supporteth us, God or the Creature, our remaining comforts, the help or pity of friends, or God alone. Therefore that the affliction may pierce the spirit, the Lord causeth it to be sharpned, and pointed by the scorn and neglect of men: and their strange carriage towards us, that we may fetch our supports from him alone. That still we are not barr'd from access to the throne of grace, there is our cordial; that we have a God to go to, to whom we may make our moan, and from whose love we may derive all our comforts: so David speaketh feelingly in deep afflictions, Psal. 63.3. Thy loving-kindness is better than life. This supplieth all his wants, and sweetneth all his troubles; and giveth more comfort than what is most precious and desirable in the Creature.
2. I will shew you how it helpeth to raise our love to God. There are two acts of love, desire after him, and delight in him; for we love a thing when we desire to injoy it, and find contentment in it, being injoyed.
1. Desire is the pursuit of the soul after God, desiderium unionis, The great act of love is an affecting of union with the thing beloved. Now, because of our imperfect fruition of him in this life, love mainly bewrayeth it self by desires of the nearest conjunction with God that we are capable of; and the motions of grace tend to this end, to conjoin us to God, or to bring God and us together; and to this end tend faith, and hope, and ordinances, and means, the word and prayer, and so Sacraments, that we may get more of God. When an house is a building, there are scaffolds, and poles, and instruments of Architecture used; but when the house is finished, all these are taken away. So here are many means to bring us to God; There is Faith, and Hope, and Ordinances; but when we come to the vision and fruition of him, all these cease, and love only remaineth. In the Heavenly Jerusalem love is perfect, because there God is all in all. But while the distance continueth, see how the hearts of the saints worketh, Psal. 63.8. My soul followeth hard after thee! All acts of the spiritual life are a further pursuit after God, that we may meet him here and there; and we may find more of him in every duty, and be united to him in the nearest way of communion that we are capable of, Psal. 27.4. One thing have I desired of the Lord, and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and enquire in his Temple. This was Davids great desire, above all earthly desires whatsoever. But have the saints always this ardent and burning desire? No, 'tis mightily quenched by the prosperity of the flesh, when they have something on this side God to detain their hearts, they forget him, suck on the breasts of worldly consolation; you will find their desires are most earnest in affliction; As David, when in a wandring condition, Psal. 42.1, 2. As the hart panteth after the water-brooks, so panteth my soul after thee, O God; my soul thirsieth for God, yea for the living God; When shall I come and appear before thee? Naturalists tell us, that the hart is a thirsty creature, especially when it hath eaten vipers, they are inflamed thereby, and vehemently desire water. This embleme David chooseth to express his affection thereby, and his longings after God, and the means to injoy God, when he was in his troubles; so the Prophet Isaiah, Isa. 26.9. With my soul have I desired thee in the night; yea with my spirit will I seek thee right early. He speaketh this in the person of the Church, during the time of their troubles; when Gods judgments are abroad in the earth, then they had continual thoughts of God, and their endeavours were early and earnest. At other times you will find the Church flat, cold, and more indifferent, as to the testimonies of his favour, Jer. 2.31, 32. O generation, see ye the word of the Lord; Have I been a wilderness unto Israel? a land of darkness? Wherefore say my people, we are lords, we will come no more unto thee? can a maid forget her ornaments? or a bride her attire? yet my people have forgotten me days without number. They had something whereon to live apart from God; therefore afflictions are necessary to quicken these desires.
2. The other affection, whereby love bewrayeth its self, is by a delight in God; the cream of it is reserved for heaven; but now 'tis pleasing to think of God, if the soul be in good piight, Psal. 104.34. My meditation of him shall be sweet, I will be glad in the Lord. 'Tis the solace of their hearts to entertain thoughts of God; to speak of him, and his gracious and wondrous works, is the contentment and pleasure of their souls, Eph. 5.4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks. There is their jesting, to draw nigh to him; Psal. 122.1. I was glad when they said unto me, let us go into the house of the Lord. This is their heaven upon earth, to obey him, and serve him, Psal. 112.1. Praise ye the Lord: blessed is the man that feareth the Lord, that delighteth greatly in his commandments. Now this delight is flagged, and we even grow weary of God, and weary of well doing; we doat upon the world, and grow estranged from God, and cold in his service, till we are quickned by sharp afflictions; Then we begin to mind God again, and a serious religiousness is revived in us. The hypocrites never mind God, but in their troubles, Job 27.10. Will he always call upon God? But the best Saints need this help, and would grow dead, and careless of God, were it not for sharp corrasives. Well, now seeking after God, and delighting in God, being our great duties, we should observe how these are promoted by all the troubles thas befalls us.