The Just Mans Prerogative, Sermon 2

The Just Mans Prerogative · Sermon 2

p. 1Conſiderations, TO Prevent MURMURING, AND Promote PATIENCE in CHRISTIANS, UNDER Afflictive Providences.

LEVITICUS X. 3.

— And Aaron held his Peace.

DIVINE Sovereignty ought to be acknowledg'd and ador'd, even in all thoſe Afflictive Diſpenſations of Providence, which at any time we meet with. Quarrelling with God, is unbecoming for any Creatures, eſpecially thoſe who call themſelves his Subjects, Servants, and p. 2Children. If God is pleaſed to lay his Hand heavy upon us, we ought quietly and patiently to Submit. Our Text informs us, That holy Aaron did ſo, under a very ſore Affliction. God had choſen Aaron and his Sons to the Prieſts Office, and order'd them to be imploy'd therein. His two Sons Nadab and Abihu, acted contrary to the rules given by God, in ſome of their Official Performances. They offered Strange Fire before the Lord, which he commanded them not, verſe 1. Tis thought, that when they burnt Incenſe, they did not take Fire from Gods Altar, as they ſhould have done, but took common Fire for ſuch holy Service. But whatever the particular error was, God was highly provoked with it, and bore ſevere Teſtimony againſt it; for the Slew them both immediately. There went out fire from the Lord, and devoured them, and they dyed before the Lord, verſe 2. Some think 'twas Lightning deſtroy'd them, but whether ſo or not, yet tis certain; God ſent a Fire which kill'd them. A couple of Promiſing Young Men, Young Miniſters, in their Health, Strength and Vigour; were thus Suddenly Smitten, yea kill'd by the Immediate Hand of God. Nay ſome think, that theſe two Perſons had Drank too much, which occaſion'd that error for which they died. Becauſe God preſently gives a charge, That neither Aaron nor his Sons ſhould drink Wine, or ſtrong Drink when they went into the Tabernacle, leſt they dye: — And that they might put a difference between holy and unholy, p. 3and between unclean and clean, verſe 8, 9, 10. And if Drunkenneſs occaſion'd that error in theſe Young Men, which procur'd their awfull and ſudden Death; then ſurely their Death, muſt needs be a more Aggravated Affliction to their Pious Father. Verily the Death of two ſuch Young Men at once, and that in ſuch an awfull tremendous manner; muſt needs be a very ſore tryal, a very grievous Affliction to holy Aaron. Well, and how does Aaron behave himſelf under this ſore tryal? What, does he fall a vexing and fretting, does he murmur and repine againſt God? No, nothing of ſuch a carriage, but the quite contrary. Our Text tells us, He held his Peace. That is, he did not ſpeak one murmuring diſcontented Word, he did not blame Divine Providence; but patiently bore God's Hand, meekly and quietly ſubmitted to his holy Sovereign Pleaſure, in this heavy and ſore Affliction. And Aaron's carriage herein, is fit to be Imitated by all Chriſtians, under their ſore tryals. Yea Aaron's humble patient carriage herein is upon Divine Record, for our Imitation. For Whatſoever things were Written aforetime, were Written for our Learning, Rom. 15.4. From the Words therefore, we may Obſerve this,

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

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

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

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

Here we might Inquire,

Queſt. What are thoſe Conſiderations which ſhould move Chriſtians, thus quietly to Submit to the Holy Sovereign Will of GOD, under all their ſore Afflictions?

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

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

Another Conſideration is,

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

p. 103. Our Afflictions are far leſs than our Iniquities deſerve. Indeed the Saints ſometimes meet with ſore troubles; the Holy Spirit calls them, grievous for the preſent, Heb. 12.11. Yet the very beſt of men deſerve far greater troubles, than any ever met with in this World. All men are Sinners by natures, and more or leſs by practice too. There is not a Juſt man upon Earth, that doth good and ſinneth not, Eccleſ. 7.20. Now we are told, Rom. 6.23. The wages of Sin is Death. 'Tis Eternal Death and Miſery. Therefore whatſoever trouble we meet with, ſhort of Eternal Death, ſhort of Everlaſting Vengeance, is far leſs than our Iniquities deſerve. 'Tis proper therefore to ſay, as Lam. 3.39. Wherefore doth a living man complain, a man for the puniſhment of his Sins? What, Living, and yet complain? That is groundleſs indeed. For Sin deſerves Death, therefore while Life is continued, he does not ſuffer ſo much as his Sin deſerves; and ſo 'tis unreaſonable for him to find fault. Indeed we may truly ſay with Jacob, Gen. 32.10. We are not worthy of the leaſt of all the Mercies beſtow'd upon us. Under our greateſt loads of miſery, we may truly acknowledge with him, Ezra 9.13. God has puniſhed us leſs than our Iniquities deſerve. Under the ſoreſt trials we ever meet with, we may truly ſay, as Lam. 3.22. 'Tis of the Lords mercy we are not conſumed. Inſtead of Murmuring becauſe our Afflictions are ſo great, we ſhould acknowledge p. 11'tis a mercy, that they are not greater; even ſo as utterly to conſume and deſtroy us. If Chriſtians would but ſeriouſly conſider ſuch things as theſe; doubtleſs 'twould be very uſeful to prevent and ſuppreſs in them, Murmuring and repining under their ſoreſt Afflictions. O Chriſtian, why doſt thou find fault? Has God wrong'd thee in any thing? Is he unjuſt? Has he laid heavier burthens on thee, than thou deſerveſt? If he has not, thou haſt no reaſon to complain of his dealings. And ſurely he does not lay upon thee, more than thou deſerveſt. For the Judge of all the Earth will do right. For He's righteous in all his ways, and holy in all his works, Pſal. 145.17. While thou art out of Hell, thy Miſery is not ſo great as thy Sin. Wherefore then doſt thou find fault? ſhall we Murmur at the receiving of Ten Stripes, when inſtead thereof we deſerve Ten Thouſand? This would be a groundleſs Murmuring; and ſuch are all the Murmurings of Men, againſt Afflictive Providences. Inſtead therefore of Murmuring and Repining, we ſhould Juſtifie God in all the trials he brings upon us, and ſay as he, Dan. 9.14. The Lord our God is righteous in all his works which he doth, for we obeyed not his voice, So Mic. 7.9. I will bear the Indignation of the Lord, becauſe I have ſinned againſt him. Indeed, the conſideration of our own ſinfulneſs and unworthineſs, ſhould ſtifle all Murmurings under trouble.

p. 124. This God who brings on us all our Afflictions, is our God. All ſincere Chriſtians, are in Covenant with God; they have taken God for their God. Our taking God for our God, implies in it, our Promiſing and ingaging to keep his Commands. Moſes does ſo interpret the matter, Deut. 26.17. Thou haſt avouched the Lord this day to be thy God, and to walk in his ways, and to keep his Statutes and Commands, and his Judgments, and to hearken to his Voice. Have we taken God, to be our Covenant-God? then we have Promis'd to Obey his Commandments. Now among other things he Commands us, To caſt our burthen and our cares upon him, Pſal. 55.22. 1 Pet. 5.7. And to Commit our Wayes to him, Pſal. 37.5. He requires, that we ſhould heartily Submit our ſelves, all our ways and concerns to him, to be guided, govern'd, diſpos'd of in his holy Sovereign Providence, as he pleaſeth. He requires, that we ſhould be ſtill and know that he is God, that we ſhould lye quietly at the Feet of his Sovereignty. He cammands us, To be Patient in Tribulation, Rom. 12.12. When we take God for our God, we take him for our Portion; therefore whatever he takes from us, if he does not caſt us out of his Covenant-favour (which he never will do) he does not take away our Portion; and ſo we have no ground to complain. When we take him for our God, we engage to truſt in his Promiſes, Obey his Precepts, and ſubmit to his Providence. p. 13When therefore we Murmur and Repine under trouble, We act quite contrary to our own Covenant-Engagements: We break out Solemn Vows and Promiſes. We practically ſay, We repent of our bargain, or Covenant-Promiſes. We practically ſay, We would not have God to govern the World; or to be ſure, not to govern us and our affairs, ſince he takes ſuch a Liberty in dealing with us. We practically ſay, We know how to govern the World better than God does; and that we would be at our own diſpoſe and not at his. Our Murmuring and diſcontent at Afflictions, is thus directly contrary to God's Precepts, and our Covenant Ingagements. Indeed, when we repine againſt the paſſages of Divine Providence, we Sin greatly. Diſcontent is a greater Sin, than many are aware of. Tis highly provoking to God, and often pulls down heavy Judgments. Rachel was diſcontent for want of Children, Saying as Gen. 30.1. Give me Children or elſe I dye. But indeed, Her having Children kill'd her: for ſhe Dyed in Travail with her ſecond Son, Gen. 35.18. The Iſraelites Murmur for want of Fleſh, God gives them Fleſh, but a Mortal Curſe and Plague with it, Numb. 11.33. While the fleſh was yet between their Teeth, are it was chewed, the wrath of God was kindled againſt the People, and the Lord ſmote the People with a very great Plague. Pſal. 106.15. He gave them their requeſt, but ſent Leanneſs into their Soul. Iſrael in a Murmuring Diſcontented fitt, Wiſh'd they had dyed in p. 14Aegypt, or in the Wilderneſs. God was highly provok'd herewith, and took 'm at their Word, and ſaid, That they ſhould dye in the Wilderneſs, Numb. 14. chap. Six hundred thouſand Perſons dyed in the Wilderneſs, for their rebellious Murmuring and Diſcontent. Since Diſcontent and Murmuring under Afflictions, is thus contrary to our Solemn Covenant-Ingagements; thus provoking to God, and dangerous to our ſelves, ſurely we ſhould Watch, Pray, and Strive againſt it.

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

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

p. 20We may now proceed, to add a few particulars by way of

USE.

I. We ſhould not think we are not God's Children, meerly becauſe we meet with ſore Afflictions. The Devil is a buiſy Temper, a malicious Foe; he does whatever he can, to diſturb and diſtreſs the Saints. How often does he tempt them, to doubt that they are not God's Children, meerly becauſe they meet with Troubles? He's ready to ſuggeſt to them, Surely if God Lov'd you, he would not Afflict you thus; if he was your Friend and Father, he would not chaſtiſe and diſtreſs you after this Rate. Thus he often tempts the Saints. But we ſhould not give place, to ſuch vain groundleſs ſuggeſtions as theſe are. The Devil himſelf, that Father of Lyes, can't ſuggeſt any thing more contrary to Scripture than this; Namely, That Gods Afflicting a Perſon, is a ſign that he does not Love him. For the Scripture ſaith expreſsly in ſo many words, Heb. 12.6. Whom the Lord Loveth, he chaſteneth; and ſcourgeth every Son whom he receiveth. And our Lord Jeſus ſays, Rev. 3.19. As many as I Love, I rebuke and chaſten. Let us not therefore give way to Satan's Temptations, but with the Sword of the Spirit (even the Word of God) let us fight againſt them. Let us firmly believe, that God may Dearly Love us, and yet Sorely Afflict us at the ſame time.

p. 21II. We ſhould not think, that the moſt Afflicted Perſons, are allways the moſt Wicked. As a Perſon's meeting with great Adverſity, is no certain ſign that he is not a Child of God; So his meeting with greater Afflictions than others, is no certain ſign that he is a greater Sinner than they. God's love or hatred, is not to be learn'd meerly from the external diſpenſations of his Providence. Eccleſ. 9.2. All things come alike to all: there is one event to the righteous and to the wicked: to the good, and to the clean and to the unclean; to him that Sacrificeth, and to him that Sacrificeth not: as is the Good, ſo is the Sinner; and he that Sweareth, as he that feareth an Oath. Job was an Eminently holy and pious man, God himſelf ſays of him, Job. 1.8. There is none like him in the Earth, a perfect and an upright man, one that feareth God and eſcheweth evil. And yet this remarkably holy man, met with diſtinguiſhing remarkable Afflictions; ſcarce any in the World ever met with ſuch trials as his were, all things conſidered. The greateſt Saints, have ſometimes the greateſt trials; While on the other hand, thoſe that are ſcandalouſly Wicked, are incompaſs'd with great Proſperity. The Ungodly do ſometimes Proſper in the World, they Increaſe in Riches, their Eyes ſtand out with fatneſs, they have more than heart can wiſh, Pſal. 73.7, 12. Sometimes the Wicked, Live, become Old, yea are Mighty in Power; they ſpend their days in wealth, and in a moment go down to the p. 22grave, Job 21.7, 13. If we therefore ſee or hear, that ſome remarkable great Affliction is befaln ſuch or ſuch an one; we muſt not preſently ſay nor think, ſurely he's a greater Sinner than others. If we ſhould thus ſpeak, we ſhould offend againſt the Generation of God's Children. We ſhould but argue like the Ignorant Barbarous Heathen of Malta, when they ſaw the Viper faſten on Paul's hand, Act. 28.3, 4. Our Saviour would not have us think, That the greateſt Sufferers, are allways the greateſt Sinners; as we may plainly ſee, Luk. 13. begin. Poſſibly others may meet with greater trials than we; and yet we be greater Sinners than they. Babylon did flouriſh, while Jeruſalem lay in Ruinous heaps. Proſperity is often fatning the Wicked for ruin, while Adverſity is ripening the Saints for Glory. Their light Afflictions which are but for a Moment, ſhall work for them a far more exceeding, and an eternal weight of Glory, 2 Cor. 4.17.

III. We ſhould be humble, for our unſuitable carriage under our Afflictions. Have not all of us, reaſon to reflect on our ſelves with ſhame; Referring to our behaviour under trials? Alas, tis difficult to keep our hearts in any tollerable good temper, even in any condition. If we are in Proſperity, we are apt to be Proud, High-Minded, to forget God, to be ſlothful and ſluggiſh in duty. If we're in Adverſity, we're apt to Fret, Murmur and Repine. We're commonly too much like a Bullock p. 23unaccuſtomed to the Yoke, apt to kick and fling. Alas, how often have we quarrell'd with the great God! How often have we faulted the diſpenſations, of the Sovereign Lord and Governour of all things! As oft as ever we have been diſcontent and fretfull under Trials, we have practically ſaid, That we know how to Govern the World, better than God does. We have practically charged the Great God, with doing amiſs. For if he had not done amiſs, why then were we diſcontented at his proceedings? Men dont uſe to be diſcontent, at what they think is done well. Indeed, Chriſtians are too apt to indulge diſcontent in themſelves, but they are highly Criminal in ſo doing. Our diſcontent does always carry in it, moſt ſhamefull charges againſt the bleſſed and Glorious God. Sedition in a State Mutiny in an Army, even rebellion againſt the Supream power; is juſtly reckoned a great Crime. But our Diſcontent and Murmuring, is a ſort of Sedition or Mutiny; in caſting off Subjection to Gods Government. And ſo far as we have been guilty in this matter, it becomes us to be deeply humbled before God. Great ſelf abaſement very well becomes us, for the ſtubborneſs and unrulineſs of our hearts, under the Diſcipline of Heaven.

IV. We ſhould endeavour, to carry our ſelves aright under Divine Chaſtiſements for the future. Our repenting of paſt miſcarriages, ſhould be accompanied with Reformation for time to come. p. 24Let us therefore lye quietly at Gods Foot, under all the blows of his holy Hand. Let us Juſtify him in all he does, ſaying as Eli, 1 Sam 3.18. It is the Lord, let him do what ſeemeth him good. We ſhall get no good, by contending with the Allmighty Ruler of the World. If a mad Horſe will Kick and Fling, becauſe he's Fetter'd, he does but Gall himſelf the more. The more we give way to Murmuring under troubles, ſo much the more we diſhonour God, and hurt our ſelves. But the more quiet and ſubmiſſive we are, ſo much the more we pleaſe God and Profit our ſelves. Let us then heartily Submit to Divine Providence, and be willing that God ſhould have his own way. Let us ſincerely reſign our ſelves, and all our affairs to his diſpoſe; being heartily willing, that he ſhould do with us according to his Wiſe Sovereign Pleaſure. Let us heartily ſay as David did, 2 Sam. 15.26. Behold here am I, let him do unto me, as ſeemeth good unto him. And eſpecially under all our Afflictions, let our main care be, to grow more Holy. Every Affliction is God's Rod, and his Rod has a Voice; and the Voice is, That we ſhould grow more Holy. He chaſtens us for our Profit, that we might be partakers of his Holineſs, Heb. 12.10. This in general, is the Meſſage, the Errand, on which every Affliction comes from God unto us. If therefore we don't indeavour, to grow more holy by our Afflictions; then we are ſhamefully negligent of Gods call. If our Neighbour ſends a Servant p. 25on an Erand to us, common Civility does oblige us, to hear what he ſays, and to return a ſuitable anſwer. But we are more rude and vile, in our carriage to the Great GOD; if we don't ſo hear his Voice in Affliction, as to grow more Holy thereby. But if we do grow more Holy by Afflictions, then we ſhall have reaſon to ſay with David, (though our tryals are never ſo ſharp & ſevere) as Pſal. 119.67, 71, 75. Before I was Afflicted, I went aſtray; but now have I kept thy word: — It is good for me that I have been Afflicted, that I might learn thy Statutes: — I know O Lord that thy Judgments are right, and that thou in faithfullneſs haſt Afflicted me.

FINIS.

End of the text · Samuel Willard, The Just Mans Prerogative (1706)