The Just Mans Prerogative, Title page 1 – Preface
The Juſt MAN'S Prerogative. A SERMON Preached Privately, Sept. 27. 1706. On a Solemn Occaſion; or the Conſolation of a Sorrowful Family, Mourning over the Immature DEATH, of a Pious SON, viz Mr. Simeon Stoddard, who was found Barbarouſly Murdered, in Chelſea Fields near London, May 14. 1706.
BY S. WILLARD.
II. Sam. 12.23.
I ſhall go to him, but he ſhall not return to me.
Boſton N. E. Printed by B. Green. Sold by Nicholas Boone at his Shop. 1706
The Juſt Man's Prerogative.
PROVERBS XII. 21.
There ſhall no Evil happen to the Juſt.
THE Life which the Children of God are called to lead in this World, is a Life of Faith, and not of ſenſe: for the ſupporting and ſtrengthning of which Faith, he hath laid in great and exceeding precious Promiſes, which they are to feed upon: and if they do not make a comfortable living on them, it is their own fault. Thoſe Promiſes have enough in them to fortify us with reſolution to purſue the hardeſt Duties, and bear down all the Diſcouragements that thruſt in our way to ſtop it up, and bring us to a ſtand; and to give us light and conſolation in the darkeſt hours of ſinking diſtreſs. If we could ſo fix our Truſt on God, and place our firm reliance on his power and veracity, we ſhould be like Mount Zion that cannot be moved. And indeed there is ſo much of Paradox in theſe Promiſes, that ſenſe is blundred at them, and carnal reaſon is run a ground at the contemplation of them, and Faith only can make true Engliſh of them.
Such a Promiſe is this now under our Conſideration, which not only do the Unbelieving World make a ridicule of, but the Godly themſelves are ſometimes at a loſs about it: Hence that puzzle which the Pſalmiſt was involved in, Pſal. 77. begin. and probably there are a great many things in Providence, which a Believer cannot at preſent ſee through, nor is able to reconcile until he comes into a better light, as our Saviour told him, Joh. 13.7. What I do now thou knoweſt not, but thou ſhalt know. Only in the mean while he believes in hope againſt hope, and ſo comes to conquer the Temptation, and recovers his Tranquillity, as he did after much ſtrugling, by reſolving, Pſal. 73.24. Thou ſhalt guide me by Counſel, and afterwards receive me to Glory.
I ſhall not here tarry to enquire after the divers readings of theſe Words by Interpreters, or the different ſenſe put on them by Expoſitors, but only take notice of them ſo far as is needful for the right ſtating of the Truth which is to be remarked from them in regard of the preſent deſign: For which two things may be obſerved.
1. The Subject here ſpoken of; the Juſt. Which Word is to be underſtood according to the tenour of the New Covenant; for, in a legal ſenſe that is a great truth, Eccl. 7.20. There is not a juſt man upon earth that doth good and ſinneth not. And in that reſpect, the Promiſe would be of a non-entity, and exclude every one of Adams race, from the Conſolation of it, and ſo become inſignificant, and have no manner of encouragement in it. But it graſps in it all that truly believe, and are accounted Righteous in Gods ſight, through the Imputation of Chriſts Righteouſneſs to them; and have received an inherent and inchoate Righteouſneſs, through the Sanctification of the Spirit. And in this ſenſe it is very frequently to be underſtood in the word of God; and this is the man whom God reputes to be a Juſt Man, and to whom this Promiſe doth belong.
2. The Predicate, or the thing aſſerted concerning all ſuch; for the Subject is declared indefinitely, and without limitation, amounts to an Univerſal: and that is, that there ſhall no Evil happen to him. This is a thing very myſterious, and hardly comprehended by us. The Word, Evil, that is here uſed, is uſed to expreſs both the Evil of Sin, and the Evil of Puniſhment or Miſery: and ſome there are that here apply it to the one, ſome to the other, and ſome to both; and probably both may be included in them; for the Words are general, No Evil ſhall happen to them, which ſeems to aim at the kinds of Evil: and if we underſtand it in either of there ſenſes, there is difficulty in the aſſignation of it to one as well as the other, in regard of the manner in which this Promiſe is accompliſhed: for it is certain that Godly men do here encounter both with Sin and Sorrow, and if we allow none for Godly but ſuch as are clear of both, We muſt condemn the whole Generation of the Juſt. Nor are any free from theſe, till they come to the Spirits of Juſt Men made Perfect. And the Word which we render, Happen; in one Conjugation ſignifies, to Lament, and in another, to Occur, and ſome would have it in the firſt ſenſe, viz. That he ſhall not be overwhelmed with any Evil: and that which we render no Evil, in the Original is all Evil: but every one that is acquainted with the Language knows, that nothing is more common, than to uſe this Word, diſtributively, for any: and I think that there can be no other, at leaſt no better ſenſe put upon theſe Words, than this, viz. That he ſhall meet with no ſuch Evil in this World, as ſhall prevent him, yea that ſhall not eventually further him to the obtaining of Eternal Bleſſedneſs. And this is the thing that remains to be made good, in the proſecution of this,
DOCTRINE. That a Godly Perſon ſhall meet with no Evil in this Life, but what ſhall turn to his great advantage in the iſſue.
That many general expreſſions in the Word of God are to be underſtood with a limitation, cannot be denied by him that would not impeach it of a contradiction: and yet the thing it ſelf hath a certain and excellent Truth couched in it; and ſo it is here, and this may be made good in reſpect of the Evil of Sin, but that it is aliene from my preſent purpoſe. I ſhall therefore confine the following Diſcourſe to the Evil of Affliction.
To make way for the clearing of the Doctrine, a few things may be offered Introductory.
1. Good and Evil may come under a Phyſical and a Moral Conſideration. In the former ſenſe, a thing may be ſaid to be Good, when it is ſuited to the nature of Man, and adapted to his rational cravings. And in this regard, that which hath ſuch a nature put into it, as may afford to a Man the Support of his Life, the preſervation of his Health, the reſtoring of him to his Health, the gratification of his natural Appetites, that is good: and on this account Evil is whatſoever is contrary to this, and damnifies the Man in either of theſe: and this ariſeth from the agreeableneſs of the nature of the thing with the nature of Man for whoſe uſe it was made; or from its diſagreeableneſs to it in all theſe: this therefore that good Man Prayed for, and obtained, 1 Chron. 4.10. Oh that thou wouldeſt bleſs me indeed, and enlarge my coaſt, and that thine hand may be with me, and that thou wouldeſt keep me from Evil, that it may not grieve me. In the latter ſenſe, they are conſidered as they bear a reſpect to the Law of God, and are made helpful to us in our Serving of him as our laſt end; or on the other hand become hindrances to us in our faithful Obedience: On this account Sin is called Evil, and Chriſt Prayed that his Diſciples might be kept from it, Joh. 17.15. That thou wilt keep them from the Evil.
2. A thing may be ſaid to be good Phyſically, and evil Morally; and contrarily, evil Phyſically, and good Morally: Thus all the things that are adapted for the comfort of the mans natural life are good, becauſe they anſwer the next end they were made for: But when theſe are abuſed to the hurt of his Soul, they ſo become evil to him in that regard. Whereas that which in the former reſpect is reſented as evil, if it is made advantageous to the promoving of his Spiritual Welfare, is upon that account good to him; and for this we have ſuch remarks made in the Word of God, Pſal. 69.22. Let their Table become a ſnare before them: and that which ſhould have been for their welfare, let it become a trap. And Eccleſ. 5.13. There is a ſore evil that I have ſeen under the Sun, Riches kept for the Owners thereof to their hurt. Theſe things are good in themſelves, yet by mans miſimprovement of them, they become to him eventually evil, and do him the greateſt hurt, becauſe they undo his Soul. Whereas by a wiſe and gracious improvement of ſuch things as are the moſt grievous to mens natural reſentments, they become to him ſalubrious.
3. The Good or Evil of a thing is conſiderable either abſolutely, or as it bears reſpect of a Medium to an end. All things come under one of theſe two conſiderations, viz. either as they are an End, or as they are Media. Now a thing under the conſideration of an end, hath ever the reſpect of good upon it; for good in the object is the motive of a rational Choice; and nothing can be made an end by a reaſonable Creature but under ſuch an apprehenſion: but it is not to be denied, but that a man may propoſe to himſelf an evil end, under an appearance of good to his blinded judgment; and that is when he propoſeth to himſelf that, in the attainment whereof he will not make himſelf happy, but miſerable; and ſuch are the too frequent deſigns of deluded men, who call evil good, and good evil. And this is, either when he propoſeth that to himſelf as his laſt end, which is but a ſubordinate one; and though in its place it might be good, yet by thus diſplacing it, it becomes evil to him; as when a man makes his preſent outward accommodation his fartheſt deſign; or when he hath no farther reach in what he doth, but to bring to paſs a wicked purpoſe. But in the uſing of a thing as a Medium, ſuppoſing the end to be good, the Medium is then good; when it is both lawful, and hath a tendency in it to promove the thing ſought; and evil when it is either unlawful, or will obſtruct the deſign for which it is uſed: as when a man either ſeeketh gain in an evil caſe, or uſeth ſuch means as will hinder and not further his purpoſe.
4. That which is truly ſerviceable to advance a mans laſt end, cannot in a Theological ſenſe be called evil, but muſt be confeſſed to be good. There is a laſt end, & there be ſuch as are ſubordinate. The laſt end is the Glory of God, which the reaſonable Creature is, or ought to be bound for in all that he is concerned in; and there are ſubordinate ends, which men may lawfully purſue in their right order; a man may lawfully ſeek his preſent comfort, and uſe the approved means for the obtainment of it, and that which ſerves him herein is good in this regard: but if this hinders him in his purſuit of his laſt end, it certainly becomes evil to him. But that which whether it helps the former or no, doth yet become in the iſſue more ſerviceable to the latter, it ought not to be called Evil, but Good; and on this ſcore we have the Pſalmiſts acknowledgment, Pſal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes.
Theſe things being thus Premiſed, it follows that we proceed to apply this matter to the truth that lies before us; and to explicate this, Let us obſerve.
1. That it is the Lot of the Children of God to ſuffer Affliction in this Life. This is an experienced truth, and no other than what our Saviour hath warned us of, Joh. 16. ult. In this world you ſhall have tribulation; and the Apoſtles taught this every where, Acts 14.22. That we muſt through much tribulation enter into the Kingdom of God. And it is here to be remarked, that as the Life of the Godly is here a life of trouble, ſo there are no temporary troubles which mankind are liable to, but the Godly may encounter the like, and that not only for kind, but all the temporary circumſtances of them, inſomuch as there is no room at all here left to diſtinguiſh between the one and the other; this the wiſe man obſerves, Eccleſ. 9.2. No man can know love or hatred by all that is before him, and there is one event to the good and bad, &c. And all the difference is, that to the one they come full of the Curſe, and are but the beginning of ſorrows; whereas to the others they are exempted from the Curſe, and have a Bleſſing annexed to them, which is not to be gathered from the thing it ſelf, but only from the effects, which, what it is, will be anon conſidered. But this is known only to themſelves, and is to be judged of by the fruits.
2. That God is the Author of all the Afflictions which theſe do ſuffer. Some there be who ſuppoſe, that when it is ſaid that no evil ſhall happen to theſe, it only intends, that nothing ſhall befal them caſually, but every thing ſhall be according to the All-wiſe Counſel of God; which is indeed a truth in it ſelf; but the Wicked as well as the Godly are herein concerned; and beſides as to ſecond cauſes there are contingencies in theſe things. But this is not all the meaning: and the word not only ſignifies to Happen, but alſo to Evene, or come to paſs. And it is very certain that all events are according as they were fore-appointed, as he confeſſeth, Job 23.14. He performeth the thing that is appointed for me; and God aſſumes this to himſelf, and makes that challenge, Amos 3.6. Is there any Evil in the City, and the Lord hath not done it? And God, in his ordinary Providence, works, by Inſtruments, and frequently by rational Agents, and ſuch as are malicious as well as voluntary; nevertheleſs they do what he hath ſeen good that it ſhall be done; thoſe therefore are called his hand, Pſal. 17.14. And it is our duty to look beyond ſecond cauſes in all the troubles that we undergo in this world, or elſe we ſhall never make a right and profitable improvement of them; hence that, Pſal. 39.9. I was dumb, I opened not my mouth, becauſe thou didſt it.
3. That God hath appointed theſe to Glory, notwithſtanding the Afflictions which they do at preſent ſuffer. To this they were deſigned in his Eternal Counſel, and this was ſecured to them in their Effectual Calling, which is one of thoſe Gifts of God which are without Repentance. If then God had not in his purpoſe reſolved to bring them to Glory, he would never have called them, but left them in their Unregeneracy, ſo that let their trials be never ſo many or great, it is no evidence, as ſome are ready in their dark hours to ſuſpect, that he either never Loved them, or that he hath forgotten to be gracious. We are therefore to conſider what he hath called them to, viz. to Eternal Glory, 1 Pet. 5.10. And this is an undeniable evidence that they can meet with nothing, though never ſo ſevere, that ſhall obſtruct their Salvation, by ſeparating of them from the love of God, which hath entertained them: and of this the Apoſtle ſpeaks with the greateſt confidence, in, Rom. 8.38, 39. I am perſwaded that neither Death nor Life, &c.
4. That God ſends theſe Afflictions to prepare them for, and to bring them to this Glory. He is an Infinitely Wiſe Agent, and muſt have ſome Worthy deſign in all his Works, Pſal. 104.24. In Wiſdom haſt thou made them all. Now if Gods end in regard of theſe, be to Glorify himſelf in advancing of them unto Glory, all his diſpenſations to them are in Wiſdom accommodated to bring this about. There is a great deal needful to fit them for the Kingdom, and conduct them ſafe to it: and the whole way of God towards them in his Providence is to lead them thither. This was Chriſts buſineſs, Heb. 2.10. To bring many Sons to Glory: and their whole conduct is to accompliſh this, Pſal. 73.24. Thou ſhalt guide me by Counſel, and afterward ſhalt receive me to Glory. And on this account we are told, Pſal. 25.10. All the paths of the Lord are Mercy and Truth. Now Afflictions belong to this conduct, and are no little part of it. And if it be asked, Why doth God ſo Afflict his own? The anſwer is ready, Iſa. 27.9. By this ſhall the iniquity of Jacob, be purged, and all the fruit ſhall be to take away Sin. And on this account we are told that they never come but when there is need of them, 1 Pet. 1.6. Ye are, if need be in heavineſs, &c. And there is not one Affliction that a Believer meets with, but hath an Eye to this, for God Afflicts not willingly.
5. As God uſeth theſe Media for, ſo he will certainly over-rule them to the promoving of this deſign. The Counſel of the Lord ſhall ſtand, neither ſhall any thing defeat it: with this he comforts his People when the blackeſt Providences paſſed over them, Jer. 29.11. I know mine own thoughts, even thoughts of good will, and not evil, and to give an expected end. And hath he ſaid it, and ſhall he not do it? Inſtruments may intend hurt by what they do, but he will turn it to good; and every gracious Soul ſhall find it in the iſſue, and may allot upon it as he, Job 22.10. When I am tryed, I ſhall come forth as Gold. He therefore always Sits by the Furnace, and looks carefully after it; and by a powerful Influence gives it its kindly operation. The Apoſtle could comfort himſelf in this, 2 Cor. 4.17. Our light Affliction, which is but for a moment, works for us a far more exceeding, and eternal weight of Glory. And every Affliction belongs to theſe all things which ſhall work together for the Good of Gods called, Rom. 8.28. And neither Satans Malice, nor wicked Mens rage ſhall be able to hinder it, but it ſhall be ſo in the event, Eccl. ….12. I know it ſhall be well with thoſe that fear God, that fear before him.
6. There is no Affliction that over-takes a Child of God, but what proceeds from his Love. We aſcribe Love to God, ſometimes on the account of his Beneficence, and this is common to Good and Evil, Math. 5.45. He maketh his Sun to ſhine on the Evil, and the Good, and cauſeth his rain to fall on the Juſt and the Unjuſt. Sometimes to his Benevolence, or purpoſe of everlaſting good to them; and this is peculiar to Some, and every true Believer hath an intereſt in this Love: yea this is it that Governs all the Providences that paſs over them. Is it Love that moves him to afflict them, Heb. 12.6. Whom the Lord Loveth he chaſteneth. It is Love that preſides in the Affliction it ſelf, as to kind, degree, and continuance. It is not becauſe God hates them that he Afflicts them, nor is it becauſe he Loveth the Wicked, that they proſper; for, Pſal. 92.7. When all the Workers of iniquity proſper, it is that they may be deſtroyed for ever. Now as Love is an affection that contrives and purſues the beſt good of the object of it, ſo it cannot willingly do it any Evil, for it is contrary to it: and though there may be the Anger of God at his Children manifeſted in the Affliction, yet it is the Anger of Love, the Diſpleaſure of a Father, and not of an Enemy, Pſal. 89.30. &c. I will chaſten them, &c. but my loving kindneſs I will not take from him.
And if we conſider what are the things that he deſigns and accompliſheth thereby, we ſhall be farther aſſured of it; for, all that he intends by it, in regard of them, will come under thoſe heads.
1. To Chaſten them for their Sin, and reclaim them from it. Sometimes they fall into Sin, and thereby Provoke him, and it is fit that they ſhould be humbled for it: and it is meet alſo that the World ſhould not be Scandalized at it; and this is one reaſon of their troubles: they are apt, when fallen into Sin to ly in it, and too often to go on farther: but God, when poſſibly they have been told of it, and ſolemnly warned about it, but have taken no notice of this; now ſends Affliction on them, and thereby makes them to reſent their follies, and brings them back again, ſuch was his experience, Pſal. 119.67. Before I was afflicted I went aſtray; but now have I kept thy Word. And when the world are Scandalized at their follies, He thus vindicateth his Holineſs, 2 Sam. 12.14. Now this muſt needs be Love, & turn to their beſt Good; for we are aſſured that the contrary is a fearful Note of his hatred; Pſal. 87.21, 22. — Iſrael would none of me, ſo I gave them up to their own hearts luſts. Heb. 12.8. If ye be without Chaſtiſement, whereof all are partakers, ye are baſtards, and not Sons.
2. To quicken there to Duty, and advance them in Holineſs. That this is the deſign we are told, Heb. 12.10. He for our Profit, that we might be partakers of his Holineſs. And it is an uſual obſervation, that when the Godly themſelves enjoy much Proſperity, they do grow ſecure and negligent in their Spiritual concerns, this was his Confeſſion, Pſal. 30.5. In my Proſperity I ſaid, I ſhall never be moved. And now God ſends trouble on them, and that rouſeth them up, & makes them to return to their buſineſs: and for that reaſon the Pſalmiſt acknowledgeth the goodneſs of his Affliction, Pſal. 119.71. It was good for me that I have been Afflicted, that I might learn thy Statutes. And accordingly he declares the bleſſedneſs of all ſuch as are ſo Afflicted, Pſal. 94.12. Bleſſed is the man whom thou correcteſt, and teacheſt out of thy Law. And it hath been a frequent obſervation, that ſuch Chriſtians as are moſt exerciſed with Afflictions, have made the greateſt progreſs in the buſineſs of their Generation. Now Holineſs here, is the way to Happineſs hereafter; and that cannot be Evil but Good; and many a Child of God is, under him, beholden to his Affliction for the great progreſs that he hath made in the Work of his Generation.
3. To Wean them from the World and all the things of it. The things of this World are accommodated to our ſenſes, and when it ſmiles upon us, we are too eaſily entangled by it; and our hearts are too much ſet upon it, and the delights of it ſteal them away; and we are apt to value our ſelves upon theſe things, which, were we let alone, would greatly impede us in our Chriſtian race: But God, by Affliction ſhews us the vanity of theſe things, and it becomes as Aloes put on the breaſt of the Creature, which embitters it to us; and by this means it takes off our exuberant affections from it, and tells us that here is not our reſting place, and that theſe things cannot be our happineſs. And this puts us upon uſing the greateſt diligence in Running our Race, and laying up our Treaſure in Heaven: this makes us to ſhake off our Sloth, and puts fervour into our hearts, than which what greater kindneſs can be done for us here?
4. To Try and Exerciſe their Graces. In their Converſion they were Sanctified for his Service; in which Sanctification they were furniſhed with the whole body of Sanctifying & Saving Graces, in the exerciſe whereof they were to glorify God: And as theſe Graces were to be Exerciſed, ſo they were to be tryed, for the diſcovery of their truth, and of their ſtrength. God hath to this end provided … as may give a through proof of them: and to this are the Afflictions of the Godly ſuited & made Serviceable; for which reaſon they are frequently called Tryals, and that is one thing deſigned by them, as we are told, Deut. 8.16 To humble thee, and prove thee, and to do thee good in thy latter end. And though they may diſcover a great deal of our weakneſs, as experience tells us, yet they will make manifeſt our ſincerity too; and they who can maintain their Love of God, and their fidelity to him, and can in truth ſay, as the Church, Pſal. 44.17. All this hath befallen us, yet we have not forgotten thee, nor dealt faſely in thy Covenant. Shall have an evidence in themſelves, and give proof to others, that they Love him in Sincerity. Hereby alſo they ſhall bring much Glory to God, and this will afford to them much of inward Peace, under their ſharpeſt Afflictions.
5. To make them willing to Dye, and deſirous to depart, and be with CHRIST. Whiles we converſe with the things that are here below, we are apt to be too much glowed to theſe things, and they will make us to hang back, as being doth to leave them: and this makes the aſpect of Death to be very ungrateful to us, and the parting with all our pleaſant fruitions which we ever delighted in, terrible to us. But when God, by embittering theſe to us, … Affliction, weans us much from them, it alſo raiſeth up our hearts to Heaven, and makes us long to be there, both becauſe we thus find by experience that this is not our reſting Place: and upon the Contemplation of the Glories of that Palace, we are made to wiſh for the time when this Scuffle ſhall be over, when Sin and Sorrow ſhall be no more, but we ſhall Swim in Thoſe Joyes and Pleaſures, that are at his Right Hand for ever: and this will prompt us to be the more diligent to get all things in a readineſs for our happy departure.
6. To bring them Home to the Kingdom. Death is the King of Terrours, and ſeems to be the bittereſt of all the Tryals, which we are encountred withal: and many times the circumſtances of it intend the bitterneſs of the Sorrow of it: not only the thing it ſelf, but the ghaſtly proſpect of a cruel and barbarous bloody end that ours are brought to, carries horrour in the face, and fills both the Perſon expoſed to it, and all who are concerned with him, with Agonies, and great conſternation. But that Godly Perſons may, and often do ſo dy, is certain: And is there no Evil in this? No, none at all in the ſenſe of the Text and Doctrine: for this is but the Chariot, which though fiery, yet is prepared by our Heavenly Father, for us to ride in to the Palace of Glory which is above, where all our Sorrows ſhall be ended, and all our Hopes will be owned, beyond the comprehenſion of our moſt enlarged conceptions or expectations here: and with this could the Apoſtle comfort himſelf in the aſpect of all the troubles of this Life, 2 Cor. 5.1. We know that if our earthly Tabernacle were diſſolved, we have a building of God, an Houſe not made with Hands, eternal in the Heavens.
Now if thus it be with the Children of God in regard of the Afflictions to which they are expoſed, it muſt needs follow that no Evil ſhall befall them: for … are ſecured on this hand they muſt doubtleſs be ſafe. And that this is ſo is evident,
1. Becauſe He hath Promiſed it. And his Promiſe is good Security, becauſe he is immutably Faithful: And this Unchangeableneſs of his is offered to Corroborate his People faith in the darkeſt hours, Mal. 3.6. I am God, I change not; therefore ye Sons of Jacob are not conſumed. And he hath ſaid, Pſal. 34.10. They that fear the Lord ſhall want for no good thing. And though it is ſometimes Promiſed conditionally, yet his Word is alſo paſt for the performance of the Condition, 1 Pet. 1.5. Ye are kept by the power of God through faith unto Salvation. And as the Promiſe is made to Believing, ſo the preſerving them in Faith, and not ſuffering them to fall out of it, is comprehended in the Promiſe, and they may reſt on it, for he will never leave nor forſake them: and the Apoſtle ſo argues, Phil. 1.6. Being confident, that he who hath begun a good work in you, will perform it unto the day of Chriſt.
2. He is able to Accompliſh it. There is nothing too hard for him to do: not only his good Will, but his Power too, ſtand to ratify it. Men who Promiſe Sincerely, may yet fail through defect of ability, but he never can: how often therefore doth he put them in mind of his ability, and would have them to acquieſs in it? There is nothing elſe can offer us any rational diſcouragements, and I am ſure that this is as unreaſonable as any thing elſe: for, as he can bring good out of evil, ſo he can turn that which in its own nature is Evil, into Good, and bring the greateſt real benefit out of it, and can make Poyſon it ſelf a Cordial.
3. His Glory is concerned in it. As God deſigned the manifeſtation of the Glory of his Grace in the Salvation of his Choſen, ſo he propoſed the declaration of other of his Perfections in the way by which he would bring it about: and one thing herein concerned, is that he would accompliſh it through many Tribulations. And it will be an Eternal Wonder, and commend his Wiſdom and Power, to ſee a thing ſo frail as the Believer is here, ſo often toſt with Tempeſts, and beaten upon with the Hurricanes of Affliction, not only kept up under and through all, and not be foundred; but that every one of them hath contributed to the making of his Eternal Crown the more Maſſy, as we are aſſured that it ſhall, in the fore-cited, 2 Cor. 4.17. Haec olim meminiſſe juvabit. And when we ſhall look back from the Pinacles of Glory, and review the whole paſſage that we have been led through, and how exactly every thing hath Served to help us forward to the Kingdom; we ſhall be aſhamed of the Prejudices that here we entertained, and be ſwallowed up with endleſs Extaſies of Admiration, and Hallelujah's.
USE. I ſhall wave all other Application which might have been offered, and confine my ſelf to preſenting, by way of Exhortation, a few practical Leſſons, which may be Servicable to the preſent Occaſion, and be helpful, as to us all in regard of the Afflictions of this preſent Life, which we ought to Live always in the expectation of; ſo in particular to this Family whom God hath put into Mourning, under an awful bereavement, and bitterly circumſtanced. Let us acknowledge the Merciful kindneſs of God, which hath given ſo much juſt Matter of Conſolation on one hand, that in reſpect of the Perſon gone, there is no cauſe to Mourn for him as one that is without hope, having ſo many juſt grounds to conclude that he is gotten ſafe beyond the troubles of this Miſerable World, and lodged ſafe in the Arms and Boſom of CHRIST, Which is beſt of all. But our buſineſs is to endeavour to turn it to our own advantage: And that they who are nextly concerned in this, may find that there is no Evil hapned to them hereby, but that it may be found to their Everlaſting Good: and that we may all of us experience the like by all the Tryals of this Life which may paſs over us. And here,
I. Let not our expectation of Affliction put us into Conſternation. It is good for us always to fear it with a fear of expectation, elſe when it comes it will take us on Surprize, and in all likelihood find us unready, which becomes not a true Chriſtian; for, Prov. 28.14. Happy is the Man that feareth always. But we are apt to be put into Conſternation with it, which is more perplexing to us then the thing it ſelf. Whereas, becauſe it is poſſible that the thing feared may never come to paſs, it is imprudent to perplex our ſelves about it before hand: and it is enough to quiet us into a ſedate frame, to Conſider that if we are the Children of God, though it ſhall come, and come circumſtanced as bad as we imagined, yet it ſhall do us no real hurt: and if we can but wait, we ſhall find ſuch advantage from it, as ſhall make us to confeſs that we are ſufficiently recompenſed; ſo he aſſures them, Heb. 12.11. Afterwards it yieldeth the Peaceable fruits of Righteouſneſs to thoſe that are exerciſed thereby. Yea to make ſure of this, the Apoſtle hath caſt up the account, and brought in the true reckoning of it, Rom. 8.18. I reckon that the Sufferings of this preſent time, are not worthy to be compared with the Glory that ſhall be revealed in us. And then what an unreaſonable thing is it, to put our ſelves into a fright about it?
II. Let us rightly Improve this Truth to help us to a ſuitable demeanure of our Selves; when we are under the Exerciſe of Grievous Afflictions. And there are ſuch Leſſons as theſe we ſhould Learn from it.
1. Let it put us anew upon the Confirming of our Aſſurance, that we are ſuch Juſt Perſons. Our clearneſs in this is apt to be obſcured; & the darkneſs of Providence too frequently raiſeth Clouds on our Mind about it: and this is very often the perplexity of a Chriſtian, & he thinks that he could be quiet under the Affliction, were he but ſure of this. Now the beſt way ſo to be is to be often proving of our ſelves, according to the advice given, 2 Cor. 13.5. Examine your ſelves, whether you are in the faith: prove your own ſelves. This alſo will be a good way to keep us from doing any thing that will interpoſe to hide this light from us, or will provoke the Holy Spirit to withdraw the affording us his confirming Teſtimony. The Promiſe on which our hope is built, is not to be doubted of, ſo that there needs nothing to yield us ſatisfaction, & afford us a triumph, but to know that we are the Heirs of this Promiſe. There are the things which accompany Salvation, and if we can find them in us we have now nothing to do, but to Suck out the ſweetneſs therein.
2. Let us Corroborate our Faith on the Promiſe and humbly Claim it of God. We are here to Live by Faith, and the whole dependence of our Faith is on the Promiſe, if that could fail, we might be miſerable; but if that will hold, we are ſafe. If God him ſaid that no Evil ſhall befall us, we may be ſure that it will be ſo, though ſenſe ſhould bring in a contrary Verdict. Our work therefore is to keep our Eyes upon this; to conſider the Contents of it, and then think believingly, who hath paſt it; the God who is Unchangable in his Promiſes, as well as in his Purpoſes, Mal. 3.6. The God who is faithful, and will therefore be as good as his Word, 1 Theſ. 5.24. Faithful is he who hath called you, who will do it. Who cannot repent of what he hath ſaid, 1 Sam. 15.29. The Strength of Iſrael cannot lye nor repent; for he is not a Man that he ſhould lye, nor a Son of Man that he ſhould repent. And is able to give Being to his Word, Eph. 3.20. To him that is able to do exceeding abundantly more than we ask or think, &c. And let us remember that his Promiſes are nothing elſe but his Purpoſe made known for us to rely on. Let us then humbly challenge it of him, & with our acknowledgment of our own unworthineſs, let us put him in mind of it; as he, Gen. 32.10, 12. I am not worthy of the leaſt of all thy Mercies, &c. And thou ſaidſt, I will ſurely do thee Good, &c. Conſider that he expects this of us, Ezek. 30.37. I will be ſought to by the houſe of Iſrael to do this for them. And let us believe that it ſhall be ſo, and this will quiet our tumultuous thoughts: What ſaid he, Pſal. 27.13. I had fainted if I had not believed to ſee the Salvation of God.
3. Let us turn our Eyes from the Affliction, to contemplate the Glory which this Affliction ſhall work for us. If we only pore upon the trouble, and fix there, we ſhall readily ſay as Jacob once did, All theſe things are againſt me. But, though we may and ought to look on the Affliction it ſelf, thereby ſuitably to affect our ſelves, and without it we cannot do our Duty, and God doth not require us to be ſottiſh & ſtupid: yet we are not to tarry here, leſt our Spirits be leavened with it; but we are to look beyond this, and take a view of that which is to come. And the Apoſtle tells us how he was helped to keep from fainting under the preſent Affliction, 2 Cor. 4.18. Whiles we look not at the things that are ſeen, but the things that are not ſeen, &c. Let us look upon the Crown, Lift at it, and ſee how Weighty it is, and conſider the Eternal duration of it; and then believe that this is it that we are conducted to, and fitting for by all that we meet, and then draw proper concluſions from it, and this will raiſe us above the Temptation.
4. Let us Enquire into the Mind of God concerning us in the Affliction. Whatſoever cauſualty there is in our trouble in regard of Second Cauſes, yet, as God is the Supream authour & orderer of all the things that come to paſs in time; ſo it is our Duty humbly to enquire into his deſign, or what it comes for: thus did he, Job 10.2. Shew me I Pray thee, wherefore thou contendeſt with me. So he, 2 Sam. 21. beg. And as God always doth it for the Spiritual profit of his own, ſo, that we may thus profit by it, we muſt endeavour to acquaint our ſelves with the Meaning of it. Nor is a general perſwaſion that it is for our good, becauſe we are his Called, ſufficient for us; but we muſt by it be excited to our Duty, which that we may we muſt know it, and that whether for Correction, or for Tryal, and though we may not expect immediate Revelation, yet there are the Rules given us by God in his Holy Word, by which we may be directed in this: Only we muſt Pray to God to help us in it by his Spirit, as he did, Pſal. 139.22, 24. Search me, O God, and know my Heart; try me & know my thoughts; and ſee if there be any wicked way in me, & lead me in the Way Everlaſting.
5. Let us improve it to the declared Ends of it. We are not only told that all our Afflictions are the Hand of God, but alſo that he hath gracious deſigns in them, regarding his own; and that they are to Teach us to profit: And that we may ſo profit by them, and find them Good and not Evil to us, we muſt apply them to theſe ends. What theſe are, we before Obſerved; and let us Wait on him for his Grace to Help us herein. Let us then apply them to Mortify our remaining Corruptions, to Promove our Repentance of all our Follies, to Wean us from this vain World, and abate our exorbitant Affections to the things here below; to make us more Circumſpect in our whole Courſe; and ſo animate our deſires after, and longings for the Heavenly Kingdom; to make us more ready for the Inheritance, and the more patiently & cheerfully to Wait for our Approaching Change, Being with Loyns girt, Lamps burning, waiting for the Coming of our Lord: and how happy ſhall we then be, if when he cometh he ſhall find us ſo doing?
6. Let us Corroborate our Love to God by this. We are too apt, under grievous Calamities, to maintain Prejudies againſt God in our Hearts, and we find how far this wrought on the Pſalmiſt, Pſal. 77.7. &c. Will God caſt off for ever? Hath he forgotten to be gracious? &c. But this ariſeth from miſtake, and becauſe we put a falſe gloſs on the Providence, elſe we ſhould not ſo do. Could we, as we ought, believe that all this is the product of his Everlaſting Love, and a part of that Allwiſe Counſel, which hath laid out our Way to Glory, and will by it certainly advance us thereunto, and both can and will make it ſubſervient to this purpoſe; It would put more Charitable thoughts into us, and make us to ſay as he, Pſal. 119.75. I know, O Lord, that thy Judgments are right, and that in very faithfulneſs thou haſt Afflicted me. And this would make us to Love the hand which diſpenſeth it to us. And could we ſo do, how comfortably would it ſupport us under our greateſt diſtreſſes?
7. Let us by this Comfort our ſelves under all the Oppreſſing Circumſtances of our Trouble. We are too apt to pore more upon the Circumſtances than the thing it ſelf, and thereby to put more of Gall and Wormwood into our own Cup: Whereas this is indeed an Errour, and though it is apt to make impreſſion on our ſenſes, yet it ought not to impede our Faith and Conſolation: for, not only did infinite Wiſdom ſo order it, but the thing it ſelf doth not put any real Obex to our Faith in the Promiſe, which we are to Live upon. Let the DEATH of our Godly Relation be accompliſhed with the greateſt Barbarity imaginable; all the hurt it did to him was but to help him to Glory, and what is it that we can deſire beyond that? If ſuch be well Lodged, all is well. And as to our ſelves, it cannot rationally becloud our hopes, for though the Chariot were of fire, yet the Conveyance was to the Kingdom, where we hope ere long to arrive: And with this let us comfort our ſelves for the preſent, That though they ſhall not return to us, we ſhall go to them. And if we Love Earth leſs, and Heaven more, by every removal of any of ours from hence thither, and this makes us the more diligently to wait for, & haſten to the Coming and Kingdom of CHRIST, a few days more and our Sorrows ſhall be over, our Tears dryed up, and our Joys perfected.
The END.
Conſiderations, To Prevent Murmuring AND Promote Patience in CHRISTIANS, Under Afflictive Providences. In a Lecture SERMON Preached Septemb. 19. 1706. In Boſton.
By BENJ. WADSWORTH, Paſtor of a Church of CHRIST there.
Job 10.2.
I will ſay unto God, do not condemn me; ſhew me wherefore thou contendeſt with me.
Job 23.10.
— When he hath tried me, I ſhall come forth as gold.
Pſal. 94.12.
Bleſſed is the Man whom thou chaſteneſt, O Lord, & teacheſt him out of thy law.
Boſton N. E. Printed by B. Green. Sold by Nicholas Boone at his Shop. 1706
Preface,
TIS the Lot of GOD'S Children while in this World, to meet with Troubles more or leſs. And through the remaining Naughtineſs of their Hearts, they are too prone to Murmur and Repine under them. Therefore Conſiderations to Suppreſs Murmuring, and Quicken Patience, ſhould never be reckon'd unſeaſonable; and eſpecially when ſome ſore Tryal is actually upon them. And indeed it was a ſore Trial, which Occaſion'd this SERMON. I had thoughts of another Subject for the Lecture (as it fell to me in Courſe) but a few dayes before the Lecture came; I was Surpriz'd with the Sorrowful News, of a Barbarous Murder committed upon Mr. Simeon Stoddard; Merchant, in London: A Perſon of an unblemiſh'd Character, and of great Note for his Early and Steady Piety: Son to Simeon Stoddard Eſqr. in Boſton. A more full account of this Barbarous Murder, may be ſeen in the Boſton News-Letter, Numb. 127. Twas this Sorrowful News, that turn'd my thoughts to the Text before us: Hoping that a Diſcourſe upon it, might be Uſefull to all that might hear it, eſpecially to the Mournfull Parents, and other Relations, of the Worthy Perſon thus awfully Removed. And as this SERMON was Preached, more particularly for their Sakes; ſo at the deſire of the Honoured and Bereaved Father, it is now Printed. That all who have Heard this SERMON, or may Read it, may thereby be furthered in a Suitable carriage under Afflictions, is the Deſire and Prayer of the Unworthy Author,
Benj. Wadſworth.