VOL. lieve, that they are brought upon us for fome II. greater good, than any we can lofe, or be in

damaged in, by them; or that we thought that neither wisdom, or goodness, conducted the courfe of affairs towards us. What account can we give, or what reafons produce, why the course of divine providence should run fo and fo (as it many times has done in the world) as to caft fmiling fair afpects on the worst fort of men, and frowning severe afpects on the better fort? Hence men have been apt to make very finister interpretations, and applications. Thus the Prophet Malachi charges fome in his time: Ye have wearied the LORD with your words: yet ye fay, wherein bave we wearied him? When ye fay, every one that doeth evil, is good in the fight of the LORD, and he delighteth in them; or, whère is the GOD of judgement?. And truly, though we have explicite formed thoughts otherwife, yet the fenfe of our hearts will feem to be agreeable to fuch thoughts as thefe, if we tolerate in our felves the error which I am detecting, and representing the evil of; that is, of fuppofing that it were better to be freed from afflictions, than to have them improved to our gain and advantage. Either we must think, that afflictions come upon the people of God by chance, and fo that God has no defign at all by fuch an ordering of things; or elfe, that he afflicts his people out of hatred and perfect ill-will: both which are monftrous, and horrid thoughts. It were alto

Mal. II. 17.

altogether an unaccountable thing, upon the whole S ERM. matter, why the course of the difpenfations of XII. GOD's providence fhould be as it ordinarily is, that the faints fhould be expofed to fufferings and affliction, while the wicked live in eafe, profperity and pleasure; I fay, this were unaccountable, if it could not be faid that there is fome greater good to be wrought out by these fufferings which fhall abundantly compenfate and countervail them. But if we perfift in the error I speak of, we lofe the only way of folving this difficulty of providence.

(5.) To represent the evil of this error yet more, I would obferve, that it argues much impatience and weakness of spirit: for patience is > paffive power, fortitude, or ability to fuffer. It argues very great weakness when we had a great deal rather not be good, than fuffer affliction. Sure it is a fign that we can fuffer nothing. And if there be fuch a difpofition to faint in the day of adverfity, our ftrength is fmall; as faith the Wife man: and this is not only our great infelicity but our fin.

(6.) It is a tacit chufing of fin, rather than affiction; and certainly that is a very bad thing. It is manifeftly fo, if we confider and look upon the cafe as it is. "Let me be impure ftill, "droffy and terrene ftill, unlike to God ftill, " fo my flefh may but efcape, my sense be gra"tified and indulged, and incur no prejudice."

(7.) LASTLY, It argues a great deal of pride; and alfo infenfibleness both of what we deferve

and

II.

VOL. and what we need. If any can by no means bring their fpirits to think of fuffering, there commonly lies at the bottom an infenfibility of what they are; what wretched hearts, and untoward natures they have. It is little apprehended what we deferve, and what we need, when we look upon fuch an aspect of providence as unfuitable; which threatens us with fuffering, and is like to prove afflictive. This fhould be the fenfe of our hearts: "Alas! "whatever I fuffer, it is much less than my iniquity deferves! Yea, if I fuffer never so

66

feverely, it is but what the exigency of my "cafe requires. My heart is very fleepy and "dead, and needeth rouzing; it is very droffy, "and needs a hot furnace." And we fhould think fo if we thought of our felves aright, and if too good an opinion of our felves did not blind our eyes. I might mention several things more, but the time permits not. I shall only defire hereupon in the clofe, to recommend two things;

1. THAT we should fix this judgement of the Apostle in our felves, as the standard and measure of our own. I judge thus, as the Apostle Paul says; I reckon that the sufferings of the prefent time are not worthy to be compared with the glory that shall be revealed in us1. As if he had faid, this is my logick, I compute fo upon the whole matter; and this is the refult I come to, having confidered it thoroughly, and

Rom. VIII. 18.

viewed

viewed it on every fide. Let us fettle our judge- SER M. ment of this in like manner, and record it: XII. "This was my mind at such a time, and I came "then to be convinced of the truth of it. I "will never alter it, till I fee better reafon "(which I suppose I never fhall) for laying it "down, than I had to take it up." And,

2. AGREEABLY hereunto let us direct the scope, current, and end of our prayers, on fuch days as thefe, as the Apoftle here doth his. It is neceffary our hearts should be brought to an agreement with our judgements. What is the good I should most defire, and wish, and feck for my foul this day? If this be a right judge ment which we have now heard of, it will be very good for us, at fuch times as thefe, and even at all times in our prayers to say: "I pray

not that I may be freed from suffering; that "is not the great thing I requeft. As to that I "refer my self to the divine pleasure, and ac"quiefce in the determination of providence. "But, O Lord! I have another request to make "unto thee, that whatsoever fhall befal me, I "may have more of thine image; more life and

σε

ftrength; vigour and heavenlinefs; fitted for "holiness in this world, and bleffedness in the "other. And then let my fufferings be what "they will, fo they be but fubfervient to this great defign, of procuring my fpiritual advantage."

AND we pray upon pretty fure grounds when we pray thus. We do not need to doubt whether

VOL. II.

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this

L

II.

YOL. this be agreeable to the divine will or no. We are upon a certainty. If I fhould infift peremptorily in prayer upon this, and that temporal good for my felf, or the community I belong unto, it may be faid; "where is the promise? " and thereupon, where is the faith of being "heard in fuch a prayer?" But I am fure I pray agreeably to his own will, when I pray, that I may be brought into fpiritual profperity. I am fure therein to fuit with, what he himself doth command. This will be acceptable, and well-pleafing to GOD; and turn to my ineffable good and advantage both here, and hereafter..

SERM.