1.05 Directions How To Perform This Duty

Directions how to perform this duty of resignation To these motives I shall add some directions for the performance of this hard duty.

Direction 1. A steadfast faith in the divine providence and promises, will compose the soul to a quiet submission to God’s pleasure in the sharpest troubles.

All things are under the intimate inspection, the wise conduct, the powerful influence of his providence. This is one of those prime, universal, rich truths, from whence so many practical consequences are derived. By virtue of it we may infallibly conclude, that all things that come to pass, are disposed in the best season, and best manner, for the best ends. If we were admitted to the council of state above, and understood the immediate reasons of every particular decree, we could not be more infallibly assured of the wisdom and goodness, the rectitude and equity of his dispensations, than by this universal principle, that is applicable to all events, as light to every colours that what God appoints is best. That we may feel the blessed influence of it more effectually, let us consider that divine providence extends to the whole creation: it is infinite, and overruling all things.

God is pleased to represent it in scripture, according to the narrowness of our capacity: as Elisha contracted himself to the stature of the Shunamite’s child, applying his mouth to his mouth, and his hands to his hands. 2Ki 4:1-44.

Thus it is said, ’He rides upon the heavens,’ to signify his absolute power in ordering all the motions of the most high, vast, and glorious part of the visible universe. ’He telleth the number of the stars; he calleth them all by their names.’ The stars are the brightest and most active parts of the vast region above us, and are called the host of heaven, with respect to their number and order. God is their general; and though they seem innumerable to our senses, yet the multitude is exactly known to him, and yields ready and entire obedience to his pleasure. From whence the psalmist infers, ’Great is the Lord, and of great power, his understanding is infinite.’ Psa 147:5.

There is nothing in the lower world exempted from the empire and activity of God’s providence. He is unmoveable, and moves all; invisible, yet appears in all. The most casual things are not without his guidance. ’A man drew a bow at a venture,’ 1Ki 22:34. without express aim, but God directed the arrow through the joints of Ahab’s armour, that penetrated to the springs of life. The minutest and least considerable things are ordered by him. A sparrow does not fly or fall without his disposal. It is not an hyperbolical expression of our Saviour, but an absolute truth, ’that all the hairs of our head are numbered, and not one falls to the ground without his licence.’ Mat 10:1-42. The voluntary and most indetermined causes of things are under his conduct. The hearts of men, even of kings that are most absolute and unconfined, are in the hand of the Lord, he turns them according to his pleasure; as the streams of water are by several trenches conveyed to refresh a garden, by the skilful husbandman.

Sin, that is the most disorderly thing in the world, is not only within the compass of his permission, but is limited and disposed by his providence: and such is his goodness, that he would not permit it, if his power could not overrule that evil, for a good that preponderates the evil. And all afflictive evils, by his own declaration, are the effects of his just and powerful providence. ’Is there any evil in the city and I have not done it ?’ His providence is comprehensive and complete; no unforeseen accidents in the freest and most contingent things, no involuntary obstruction in the most necessary things, can break the entireness, or discompose the order of his providence. ’The Lord is in heaven, he doth whatsoever he pleaseth in heaven and in earth, in the sea, and all the deep places.’

How exactly and easily does he manage and overrule all things? The whole world is his house, and all the successive generations of men his family; some are his sons, and by voluntary subjection; others his slaves, and by just constraint fulfil his pleasure. It was the saying of a wise king, instructed by experience, that the art of governments was like the laborious travel of a weaver, that requires the attention of the mind, and the activity of the body; the eyes, hands, and feet, are all in exercise: and how often is the contexture of human counsels, though woven with great care, yet unexpectedly broke? So many cross accidents interpose, so many emergencies beyond all prevention start up, that frustrate, the designs and hopes of the most potent rulers of this world. But God disposes all things with more facility than one of us can move a grain of sand: the government of the world has a less proportion to his infinite wisdom and uncontrollable power, than a grain of sand hath to the strength of a man. His counsel shall always stand; all second causes depend upon him in their beings, their agency and influences. Nothing is executed in this visible kingdom below, but by express order from his invisible court; and all occurrences are made use of for the accomplishing the designs of his electing mercy, in the glorification of his saints. Now all that is comfortable and reviving, is contained in this principle. If his providence reaches to the birds of the air, and the lilies of the field, much more to the saints, in whom he hath a propriety; and such is his condescending love, and inconceivable benignity, that he styles himself by the most endearing relation, ’their God.’ They are the prime part of his vigilant eare. It is St. Austin’s affectionate ejaculation, ’O omnipotent goodness, that so particularly regardest every one of us, as if the sole objects of thy tender care, and all of us as single persons !’ The sun applies its quickening influences for the production and growth of a single plant as particularly, as if there were no other things in the world to receive them; yet at the same time it passes from sign to sign in the heavens, changes the scenes of the elements, produces new seasons, and its active and prolific heat, forms and transforms whatsoever is changed in nature. This is a fit resemblance of the universal and special operations of divine providence; what a strong security doth this give to a christian in the midst of all trouble in this corrupt and changeable world? How will it clear the mind from those miserable perplexities, and quiet those improvident, precipitant passions that so often afflict the afflicted? Whatever evils befall the saints, are with the knowledge, the will, and by the efficiency of God, materially considered ; and is he defective in wisdom, power, or goodness, that what he does, either might or ought to be better otherwise? Indeed, sometimes the special ends of his afflicting providence are in such deep obscurity, that our line is too short to fathom, and the manner how God shall result from evil is unknown; but then we may conclude with evidence, it is for the best. When Cesarius a primitive saint was arguing in himself, how that scripture could be true, that the earth was founded on the waters; how the more weighty element should not sink, and be overwhelmed by the other: he stopped the course of his thoughts by this reflection, ’I forgat myself when I said to God, how can this be ?’ And admires that which he could not comprehend. For inferior reasons we often pray, that particular evils that are near, may be prevented; but if they overtake us, we may be satisfied that they are appointed, by his supreme reason and everlasting counsel. As in a concert of music, the parts are not formed when they are sung, but were composed before by the skill of the musician, and every part assigned convenient to the voices of the persons. Thus the various conditions and passages of our lives were so disposed by the sovereign wisdom of God from eternity, and as most fit for us. Whether the evils proceed more immediately and entirely from his hand, or by the intercurrence of second causes; it is equally certain they come by the determinate counsel and foreknowledge of God. Our Saviour answers Pilate, ’thou couldest have no power at all against me, except it were given thee from above.’

All the afflictive evils that proceed from the malice of men, and increase their guilt and judgment, are ordered by his providence, for the spiritual and eternal good of his people; this consideration will prevent much sin and trouble that the best men are liable to in their perturbations and passions. There is nothing more exasperates an afflicted mind than the apprehension that one unjustly suffers. A righteous punishment even nature consents is to be received with meek submission; but to be patient under unjust persecutions, not to be provoked by injuries and enemies, is one of the hardest things in the world. If by a flash of lightning, or by a shower of rain, we are blasted or wet, we endure it patiently; but if one throw wildfire or water on us, we resent the indignity with anger and vexation. Now, if we in our deliberate thoughts consider, that God not only permits, but sends all the evils we most unworthily suffer from men, and that he commands our quiet, humble behaviour under them; nay, that he will overrule all so as the issue shall be blessed, what tranquillity and acquiescence will it produce in the sharpest dispensations of his providence? But on the contrary, exclude providence out of the world, and the mind is involved in darkness with all its terrors. Atheism is the gulf of impiety amid infelicity. ’None says, where is God, my maker, that gives songs in the night,’ that converts poisons into remedies, the saddest evils into means of the best good, and our afflictions into consolations. He that lives without God in the world, if he loseth what he superlatively loves, or falls under an incurable evil, has no other remedy but a resolution to endure it as well as he can: and he is extremely miserable that has no joy here, nor hopes of it hereafter, nor the encouragement of a happy issue to bear it patiently. In conjunction with the belief of God’s providence, our belief of his promises, that his truth is unchangeable, for the performance of them, is requisite to preserve the afflicted spirit in a calm and submissive state. A present evil strikes the imagination and senses in another manner than a future spiritual good. Now ’faith is the substance of things hoped for,’ &c. Heb 11:1. it makes invisible things to be the greatest realities to the soul; the steady reliance upon the divine attributes engaged them to fulfil his promises, and is of an invincible efficacy to strengthen the soul in every distress. ’O Lord of hosts, blessed is the man that trusteth in thee.’ Psa 84:1-12. His uncontrollable power governs all the orders of creatures, and the honour of his truth is so sacred, ’that heaven and earth shall pass away without the failing of any good thing promised to his people.’ Faith assists patience; as the blood that is a natural balsam, flows to the wounded part to heal and consolidate it. These graces are inseparable, and are recorded with special observation, as the fountains of courage under sufferings. ’Here is the faith and patience of the saints; and we are directed to follow them who through faith and patience have inherited the promises.’ Rev 13:10. Other graces are engaged in the christian combat, and strive for victory, but faith and patience are crowned. And to support us in great troubles, a firm affiance in the divine promises as belonging to us, is of infinite moment. ’I will greatly rejoice, and trust in the Lord, my soul shall be joyful in my God.’ Isa 61:10. The general apprehension of God’s mercy is ineffectual to support us: and to claim a title in him without a real evidence, is vain. But a regular trust, an applicative faith, in conjunction with our sincere performing the conditions of the promises, is to a christian, like the sacred locks of Samson’s hair, whilst they remained, he was invincible; but when cut off, he became weak as other men. Our comforts rise and fall according to the stronger or weaker degrees of our faith: Peter walked firm upon the waves till he doubted, and then began to sink. One of the sorest and most dangerous temptations of the afflicted is, that they are out of God’s favour. The mourning veil darkens the eyes of their minds, that they cannot see his compassionate countenance, they cannot reconcile his gracious promises with his providential dispensations ; the good things he hath prepared for hereafter, with the evil he sends here. As Gideon complained to the angel, ’If God be with us, how comes all this evil to us ?’ And the spirit of darkness takes the advantage of great troubles to tempt sad souls to despondency, as if they were utterly forsaken of God. If this temptation prevail, ’if the heavens be as brass, and the earth as iron;’ if no influences descend from above, and there be no springs below; if divine and human comforts fail, there remains nothing but desperate sorrow. St. Austin, to repel this temptation, introduceth God answering the afflicted and discomforted; ’Is this thy faith? Did I promise temporal prosperity to you? Were you made a christian for this, that you might flourish in this world ?’ The faith of our adoption is confirmed by his corrections. If they are profitable to us, if we are refined not hardened by the fiery trial, we have a clear testimony of our interest in him. ’I will bring them through the fire, and they shall be refined as silver and gold is tried; and they shall say, the Lord is my God.’ Zec 13:1-9.

Briefly, let us strengthen our faith of the glorious state, and our title to it, and it will make us firm against all the violent impressions of adversity; it will produce a joyful exultation even in the afflicted state. The christian that with steadfast faith and attentive consideration looks on the inestimable infinite felicity, is regardless of all things in the world,, in comparison with it.

Sacred history reports of Saul the persecutor, who was transformed into an apostle, that a sudden light from heaven of that excessive brightness encompassed him, that he was struck blind, and saw no man: this may be easily and justly applied to every sincere believer in a moral sense:, the first effect of the spiritual light that shines in the eyes of his mind, and discovers unseen eternal things, is to darken his sight of the things that are temporal: even the greatest things here are not of such moment, as to allure or terrify him from prosecuting his blessed end. The apostle Peter declares of persecuted christians, ’That believing, they rejoice with joy unspeakable, and full of glory.’ 1Pe 1:8. The martyrs dearly embraced the cross of Christ, and prized the thorns of his crown, more than all the roses of pleasure, than all the diadems of earthly dignity, in expectation of the blessed reward. Tertullian wrote to the noble confessors of Christ that were imprisoned in Africa, ’How willing would we change our prosperity with your precious miseries ?’ If weak nature be sensible of your hard restraint and sufferings, take flight by your thoughts to paradise. The persecutors cannot lay fetters upon your spirits, but when you please you may ascend to the kinglom of God, where you shall reign for ever. In the mean time counterpoise the darkness and straitness, the loathsomeness and sufferings of your prison, with the light and amplitude, the riches and abundance, the joy and glory of the celestial kingdom which no words are significant enough, or worthy to express. A saint whose blessedness is in heaven, cannot be made utterly unhappy by afflictions on earth. He will serve God with as much love and as good a will, when poor, despised, disconsolate, as in a flourishing condition; and with this peculiar satisfaction, that his sincerity is then most evident: for the service that is without respect to a present salary, a temporal interest, is not base and mercenary. Besides, that obedience is more eminent and acceptable that is with sufferings, and the reward shall be answerable to our obedience. One draught of the river that makes glad the city of God above, can sweeten all the bitterness of the world. In short, the christian’s hope is in the apostle’s expression, ’The anchor of the soul sure and steadfast, that enters within the veil ;’ it is fastened in heaven, confirmed by the fidelity of God’s promises, and the prevailing intercession of Christ, and secured to us in the midst of all the turbulent agitations in the wide sea below. Hope makes us not only patient but joyful in all our sufferings. A christian encouraged by the blessed hope, comes with joy to death, as the door that opens to the kingdom of glory, and immortal blessedness.

Direction 2. Let God be the supreme object of our esteem and affections; and whatsoever evils we sustain, will be made light and easy to us. The apostle assures us, ’That all things,’ even the most afflicting, ’work for the good of those that love God.’ Rom 8:28. That heavenly affection is not only the condition that entitles us to that promise, that by special privilege makes all the evils of this world advantageous to the saints; but it is the qualification by which it is accomplished. By love we enjoy God, and love will make us willing to do or suffer what he pleaseth, that we may have fuller communion with him. In God all perfections are in transcendent eminence, they are always the same and always new. He gives all things without any diminution of his treasures: he receives the praises and services of the angels, without any advantage or increase of his felicity. By possessing him, all that is amiable and excellent in the creatures, may be enjoyed in a manner incomparably better than in the creatures themselves. His infinite goodness can supply all our wants, satisfy all our desires, allay all our sorrows, conquer all our fears. One beam of his countenance can ’revive the spirit dead in sorrow, and buried in despair.’ The prophet Jeremy in the desolation of his country, supports himself with his interest in God: ’The Lord is my portion, saith my soul.’ Lam 3:24. The expression signifies the truth and strength of his affectionate choice of God as his chiefest good, what loss can make a christian poor, whose treasure is above? What danger anxious, whose heart is fixed, trusting in the Lord? What disaster unhappy, whose blessedness is in heaven ? What death can destroy him, whose life ’is hid with Christ in God ?’ Deprive him of all the contents of this world, yet by communion with God, heaven descends to him, or he ascends to heaven, where God is all in all : the blessed reward is not reserved wholly till hereafter. Divine joy is not deferred till our entrance into the celestial kingdom: there it is a refined joy from all mixture of sorrow; it is infinitely increased; there spiritual joy meets eternal joy; but it begins here: the gracious soul has a taste and sight ’how good the Lord is,’ as an earnest of the fulness of joy in heaven. Hope brings some leaves of the tree of life, to refresh us with their fragrancy; but love of its fruits to strengthen us. As transplanted fruits, where the soil is defective and the sun less favourable, are not of that beauty and goodness as in their original country; so heavenly joys in this life are inferior in their degree to those of the blessed above, but they are very reviving. ’In the multitude of my thoughts within me, thy comforts delight my soul.’ Psa 94:19.

It is the triumphant exultation of the prophet; ’Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoice in the Lord, I will joy in the God of my salvation.’ Hab 3:17-18. He supposeth himself in extremity, utterly destitute not only of the refreshments, but supports of life; yet he knows how not only to be patient and contented, but joyful in the most forlorn condition. Joy is an affection proper to the happy state. ’In the day of prosperity rejoice.’ And in his deepest affliction he had such a felicity in the favour of God, that no external want could diminish. The tree of life brought forth fruits for every month; our blessed Redeemer, typified by it, has consolation for the most deplorable and desolate condition. If he says to the afflicted soul, I am thy salvation, and within a little while thou shalt be with me for ever in glory, it sufficeth. ’Rejoice in the Lord always; again I say, rejoice.’ It is the most affectionate counsel of the apostle.

These are not inaccessible heights of religion, and points of perfection, to which none can arrive, unless extraordinary saints ; but are the experimental practice of humble sincere christians, that say with the psalmist, ’Whom have we in heaven but thee? and there is none upon earth we desire besides thee.’ The guilty principle of vexatious discontents and immoderate griefs under outward losses and troubles is a false judgment; that God without the world is not sufficient for our complete felicity: who, unless a person distracted and foolish, would say that the magnificent feast of Ahasuerus, that was prepared to show the riches and glory of his kingdom, was mean and poor, because there was not set before the numerous guests in dishes of gold, grass and acors the food of brutes? It is equally folly to imagine that God, who is an infinite good, suitable to the spiritual immortal nature of the soul, and all-sufficient to fill the vast capacity and desires of our angelical faculties, the understanding and will, by his glorious perfections; that God, I say, cannot make us happy in his love, because our lower animal faculties, our senses, have not in our communion with him what is pleasing to their carnal appetites. The spouse in the canticles is represented as a ’Lily among thorns,’ encompassed and oppressed with injurious enemies, yet she breaks forth in triumphant joy, ’I am my beloved’s, and he is mine ;’ by an irrevocable donation she gave her heart to Christ, and reciprocally he gave himself to her; she despised all inferior things and rested in his love as her sole felicity. In short, none are concerned, to lose the weak light of a candle at noonday, when the sun pours forth a deluge of light to illustrate all things; and the soul that enjoys the propitious presence of God, is satisfied therewith when lower comforts fail.

Direction 3. Let us moderate our valuations and affections to things below. This is a consequence of the former; for if the heart be full of God, it will not admit any inferior object to rival him in his throne. If we consider the vast distance between the perfections of the Creator, and the faint reflections of them in the creature, our respects and love should be accordingly.

Reason, anthority, example, experience, convince us that all things below are empty vanities: it is restless folly to seek for happiness here, and, to borrow the language of the angel, ’to seek the living among the dead.’ If our felicity be from the light and warmth of creatures, how easily is it quenched, and we are in irrecoverable darkness ? When there is exorbitant love, and dissolute joy in the possessing, there will be extreme and desperate sorrow in losing. One irregular passion feeds and maintains another. The heart is disposed to contrary extremities, and passes from the fire to the frost: the unequal spirit swells or sinks, according to the outward condition. It is the wise advice of the apostle, ’that we rejoice as if we rejoiced not,’ and then ’we shall weep as if we wept not.’ Afflictions are intolerable or light, according to our apprehension of them; an indifferency of temper to the things of this world, disposeth to self-denial universally, as God is pleased to try us. This was the holy and happy temper of David, ’Surely I behaved and quieted myself as a child that is weaned of his mother, my soul is even as a weaned child’ Psa 131:1-3. indifferent to manage a sceptre or a sheep-hook, according to God’s pleasure. If we can deny ourselves, we shall humbly yield to God. If we can sincerely say, ’Not our wills,’ we shall readily repeat our Saviour’s submission, ’But thy will be done.’

Direction 4. A prudent forecast of possible evils as future to us, arms us with patience to sustain them.

Since man was expelled from the terrestrial paradise, and is below the celestial, he is liable to innumerable afflicting accidents. His condition here is like an open sea, so voluble and inconstant, so violent and furious: sometimes the ships are raised upon the top of the waves, as if they sailed in the air; and sometimes plunged into the waters, and ready to be swallowed up : such frequent changes happen in our passage to eternity, and it is mercifully ordered so by the divine wisdom, that we may so use the world, as not to abuse it and ourselves, by overvaluing and affecting it.

It is a contemplation of Theodoret, that the sun and moon, the most glorious luminaries of heaven, and so beneficial to the earth, would be honoured as deities, if they always appeared with the same invariable tenor of light: and therefore God wisely disposed of their motions, that at the revolution of certain periods they should suffer an eclipse, that the ignorant world might be convinced they were but parts of nature, appointed for the service of man, and are not worthy of divine honour. Thus we see that often the brightest and fullest prosperity is eclipsed to convince us by the miserable changes in this world, that the best estate of man is altogether vanity, and that these things are utterly insufficient to make us happy, and are not worthy of the chief regard and affection of our immortal souls. To set our hearts on them, is to build on the sand, and to expose ourselves to ruinous falls by every storm. A sudden blast overthrows the fabric of fancy, our conceited happiness in the enjoyment of perishing things. Our greatest comforts may occasion our greatest afflictions: ’The glory of a family may occasion the grief of it.’ Now the consideration of the mutable nature of things here below, keeps the heart loose from them, fortifies us with proper thoughts to bear evils that happen, and prevents disappointments, that is an aggravating circumstance of our troubles, and a great vexation to the mind. The Israelites when transported from the land of Canaan to Babylon, felt the rigours of their captivity the more sensibly, in that they were confident in their term and state in that land, as their permanent inheritance: to be expelled from so rich a country wherein they promised themselves rest, was a high degree of their misery.

There is indeed a prevision of evils that may befall us, that has torment, that anticipates and exasperates misery. Fear, that gives the signal of approaching evils, often brings more terror than caution, and like a timorous sentinel by a false alarm, astonishes rather than prepares the mind to encounter with danger. Our Saviour strictly forbids such perplexing apprehensions of future evils, as most unbecoming christians, who are under the perpetual providence of their heavenly Father. ’Take no thought for the morrow, the morrow shall take thought for the things of itself.’ Mat 6:34. But on the contrary, to be secure in our prosperity, as if we should always enjoy a favourable course of things, as if our most flourishing comforts did not spring from an earthly original, and might be suddenly blasted, or easily cut down, is to lay ourselves open to surprising disorders and perplexities, when evils befall us. It is the wise counsel of the apostle Peter to believers, ’think it not strange concerning the fiery trial, which is to try you, as if some strange thing happened to you :’ 1Pe 4:12. for unexpected adversity falls upon the soul in its full weight, and suddenly overthrows it. Uncomfortable accidents strike to the heart, when it is not armed to receive the blow: whereas the remembrance of our frail and fickle state, makes us less troubled in afflictive changes, because prepared for what may happen to us.

Direct. 5. Serious and mournful reflections upon our guilt, and what we deserve from divine justice, is both a motive and a means to suppress impatience and indignation, and to allay inordinate grief in our sufferings.

We are directed by the wise preacher, ’in the day of adversity consider:’ it is a proper season to review conscience, ’to search and try our ways,’ to take a sad and serious examination of our lives. If God should exact the rigid score of our debts, and make us as miserable as we are sinful, yet there is the greatest reason to justify him, and accuse ourselves; much more when our punishment is far below our deserts.

Humility is the mother of meekness, they are graces of the same complexion and features. Our Saviour, in the order of the beatitudes, first declared, ’blessed are the poor in spirit,’ they have a low conceit of themselves, as nothing in spirituals, and worse than nothing in sin; as empty of all that is holy and good, and compounded of all evil: and ’blessed are those that mourn,’ in a sense of their sins; and then, ’blessed are the meek,’ and these are very congruously joined, for meekness is a disposition inseparable from the other.

He that duly considers himself to be a wretched creature, a worthless rebel, and is humbly and sorrowfully affected for his unworthiness, his passions will be subdued; and as melted metal receives any form, so he patiently suffers what God inflicts. A ’broken heart is an ’acceptable sacrific to God, Psa 51:1-19. and implies a tender sense of sin, as the offence and dishonour of the holy and gracious God, in allusion to a broken bone, that has an exquisite sense of any hurt: and it may be extended to signify a heart that is compliant and submissive to God’s will, in allusion to a horse that is broken, and easily managed by the reins of the rider. Contrition for sin is always joined with resignation to the chastising providence of God.

Besides, Godly sorrow will lessen natural sorrow. Sin first deserves our grief, and the sharpest accents of our lamentation should be placed upon it; and the more sensible we are of it, the lighter will affliction be to us. As the opening a vein stops by revulsion, a flux of blood in another part; so the turning the stream of sorrow from affliction to sin, is a powerful means to make it cease : there is health in the bitterness of physic, and joy in the depth of this sadness.

Briefly, repentance inclines the heart of God, and opens his tender compassion to the afflicted. We have an admirable example of this in the case of afflicted Ephraim upon his penitential complaint, the expression of his grief and shame for his sin, God graciously answers, ’is Ephraim my dear son? Is he a pleasant child? For since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy on him, saith the Lord.’ Jer 31:20. When the relenting sinner is covered with tears, the great Comforter descends, and brings healing to the troubled waters: this advice is more necessary for the afflicted, because usually the strokes of providence are properly a reproof and correction for sin ; the application of a corrosive implies that some corrupt matter is to be discharged: God is provoked by their neglects, and though love cannot hate, it may be angry; and without renewing their repentance, and recovering his favour, their afflictions are very uncomfortable. It is extremely sad to feel the sting of a guilty conscience within, and the displeasure of God without. The burden is heavy and oppressing, that is laid upon a wounded back. It is therefore our best wisdom and duty, ’to search our hearts and try our ways,’ that we may discover what is the procuring cause of our troubles, ’and turn unfeignedly to the Lord.’ This will endear afflicted souls to God, and incline him to afford gracious supports to them. It is true, sometimes our sufferings are designed for trial, especially when they are for righteousness sake. Counterfeit coin, though with a fair stamp and inscription, is discovered by the fire; thus mere titular christians, specious hypocrites, are made known by persecutions: but true substantial gold endures the fire without loss, and the more it is tried, the more it is refined. Thus the true christian, whom neither the gain of the world, nor the loss of life can remove from the steadfast owning of the holy truth, has a clear manifestation of his sincerity. And it is a peculiar favour and honour, when God calls forth his servants to the hardest trials for his name’s sake; it is the noblest way of service, a special conformity to the Son of God, more glorious than the resembling his power in doing miracles. In this the saints here have a capacity of serving God above the angels; for the obedience of the angels is always joined with their happiness, but the obedience of the saints here, is often attended with adversity, and is more valuable to them upon that account: as a soldier of courage and generosity, when he is chosen from the rest of the army for some bold exploit, values the choice of the general, as a signal mark of the esteem of his valour and fidelity. ’To you it is given, not only to believe, but to suffer for Christ’s sake.’ This is just matter of joy. Innocence, with the faithful companion of it, a good conscience, makes our sufferings from the rage and violence of men, to be comfortable. There may be a feast within the house, when a storm of hail rattles upon the tiles. But it is sometimes so ordered by divine providence, that the evils we suffer are of a mixed nature, partly chastisements, and partly trials. This was the case of the believing Hebrews, to whom the apostle directs his counsel; Heb 12:1-29. their persecution was from the unrighteous Pagans, for a cause purely religious; but it was permitted by the righteous God, as a punishment for their sins. And here the divine wisdom and goodness is admirable, that the same affliction is instrumental for the purifying of his servants from sin, and the advancement of his glorious gospel. The first and most immediate effect of his discipline, is the humbling and sanctifying them, to prepare them for his love, by which they are fortified to bear courageously the worst evils for his sake.

Direction 6. Apply the mind to consider the blessings we receive, as well as the evils we endure.

Whilst the intense thoughts are fixed upon the cross, the soul is racked with inward tortures, but did we turn our eyes upon our enjoyments, and the comforts that are interwoven with our troubles, it would be a means not only to compose us to patience but thankfulness. The apostle directs us ’to trust in the living God, who giveth all things richly to enjoy.’ 1Ti 6:17. In the poorest and lowest state of life, we have many favours and effects of his rich bounty; and it is the ignorance of our deservings and of our enjoyments, that causeth discontent and murmuring under our troubles. Particularly, this consideration will be effectual to repress the discontent that is apt to kindle in our breasts, upon the sight of the different dispensations of providence; that some are exempted from the current adversities of the world, and live in ease and pleasure, whilst we are deprived of many outward comforts. Suppose a sick person in extreme poverty, were received by a rich and liberal lord into his house, and convenient food, and precious medicines were provided for him, without his desert, or possibility of retribution; would he be so foolish and insolent, as to complain of unkind and unworthy usage, because some others in the family have a more plentiful table and richer habit allowed them? On the contrary, let us look down to those who are below us: how many are poor and miserable in the want of all things needful for the support of life? How many are under tormenting pains, or in desperate sadness, and have no taste and comfort in their abundance? How many are fallen into deep misery, and that aggravated by the afflicting memory of former happiness? How many are surrounded by their cruel enemies, and see no refuge, no sanctuary for their escape, but a necessity of perishing? And can we pretend a better title to the mercies of God, than our fellow worms? Our original is from nothing and our works are sinful: that we are not so desolately miserable as others, when equally guilty, is from the rich goodness of God, and should make us thankful.

Add further; let the most afflicted saint in the world compare his condition with that of the most prosperous wicked persons, and the comparison will be effectual to endear God to him, and quiet his passions under sufferings. The good things of this world, in their abundance, variety, and excellence, cannot make a sinner truly happy: the miseries of this life in all kinds and degrees, cannot make a good man utterly miserable ; nay, they are inestimably more happy in their sufferings, than the wicked in their prosperity. Manna rains from heaven while they are in the wilderness; supports and comforts are from the love of God shed abroad in their hearts; and their present afflictions are a seed of eternal joy, to qualify and prepare them for the joy of heaven. Our Saviour, from whose judgment we receive the true weights and measures of things to regulate our esteem and affections, declares his disciples, when under the sharpest persecution of the tongues or hands of their enemies, under disgrace, calumnies, tortures and death, even then he declares them ’blessed, for the kingdom of heaven belongs to them ;’ and heaven is such a transcendent blessedness, that the lively hope of it, as the reward and end of our afflictions, makes us blessed here: and the most prosperous sinners are by the same infallible rule, miserable here; for the irresistible, irremediable misery that is ordained and prepared for them in hell, they would deceive themselves with the paintings of happiness, with an airy imaginary happiness: whilst the senses are filled, the soul is empty: but they shall not long enjoy the ease of their ignorance and security; the world can do no more to make them happy, than if one should compound and temper a draught, and give it to the poor and miserable, that induces sleep and pleasant dreams for a few hours, but when they awake they are still poor and miserable. Our Saviour pronounceth a woe to the rich and full, ’to those that laugh now, for they shall weep and mourn :’ their false deceitful felicity, will end in real misery. It is St. Austin’s question, who would not prefer grief with a sober mind, before the jollity of a phrenzy ? Who would be a merry madman? for he is only happy in his fancy, and fancies himself so, only because he is distracted: and according to the rules of true wisdom, the worst estate of a saint, when lamenting and languishing under troubles, is more eligible than the best estate of a sinner, when triumphing in prosperity.

Direction 7. Lastly, frequent and fervent prayer to the ’Father of mercies, and God of all consolation,’ is a blessed means to support the spirit, and make it humble and obedient to the afflicting providence of God.

It is divine counsel, ’is any afflicted, let him pray.’ It is prayer opens the heart, and carnal grief breathes out; prayer opens heaven, and divine joy flows into the soul; the King of glory keeps no state, there is always easy access to his throne and his ears are always open to his humble suppliants. His most gracious nature inclines him to sustain us in our dejections. We have a powerful plea from his compassions to encourage our prayers in great troubles. ’He will regard the prayer of the destitute, and not despise their prayer.’ The most glorious attribute of the Spirit, the Comforter,’ is most useful and beneficial to afflicted suppliants: affliction is the season, and prayer the sphere of his activity. That our prayers may prevail, these following rules must be observed.

(I.) They must be addressed with an humble trust on the mercies of God, that incline him to relieve and sustain the afflicted.

Thus the apostle James directs the afflicted, ’to ask in faith, nothing wavering.’ Jas 1:6. We read in scripture of his bowels, the light of his countenance, his melting eye, the soft, serene, compassionate expresses of his most gracious nature towards his suffering people. He doth not esteem himself more honoured with the glorious titles of our Creator and King, than with the amiable endearing name of our father; and with a confidence becoming that relation, we are directed by his divine Son to make our requests to him. It is recorded of Augustus the emperor, that when one presented a petition to him in a timorous and shy manner, that generous prince, whose humanity was equal to his dignity, was moved with displeasure, as if it had been a tacit reproach that he was of an untractable fierce nature. Thus it is a disparagement of God’s benignity and clemency, when we pray to him in a diffident manner: he is more pleased in doing us good, than we can be in receiving it. Indeed, if the promises of God did not encourage our hopes, we should not presume so much of his affection, as to lay the burden of our cares and sorrows on his arms; but heaven is not fuller of stars to enlighten the darkness of the night, than the scripture is of precious promises for the refreshing the disconsolate. When the church complained, ’the Lord hath forsaken me, and my Lord hath forgotten me :’ Isa 49:14-16. what assurance does he give of his most tender and unchangeable love to her ;- ’can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold I have graven thee upon the palms of my hands :’ if he cannot forget himself he cannot forget his people. It is his dear title, ’God that comforts those who are cast down.’ 2Co 7:1-16.

Add to this, the interest of the saints in Jesus Christ, who ever lives to make intercession for them. None is more tenderly inclined to mercy, than he that has suffered misery : and he felt our sorrows, that he might afford relief and succour to us. Whilst our Saviour was upon the earth, and was followed by a multitude of diseased miserable persons, virtue went out of him, and healed them all: and since his ascent to heaven, has he withdrawn that universal healing, virtue, and left us under irremediable and unmitigable sorrows? Did his compassionate eye regard all that were afflicted, and are we now out of his sight ? Then such was his indulgent humility, that although he could have performed the cure by a word, yet he readily offered to attend a sick servant; ’I will come and heal him :’ and now he is raised from his- humble state on earth to the throne of heaven, does he disdain to extend his merciful hand for our relief? No, his heart and love is the same in heaven as upon the earth. It is true, he is exempted from all passionate frailties, all afflicting affections that are inconsistent with the felicity and glory of his kingdom: but he still retains the same solid love, the same godlike compassion, the same ready will to support and deliver his people in misery. Nay, if the change of his state could have made any in him, it could be no other than what is recorded to the immortal honour of Vespasian, by one that had experience of his royal bounty; that the raising him to the imperial throne made no alteration in his breast, but that his power was enlarged equal to his will of doing good. Our Saviour in his exaltation at the right hand of God, has all power, equal to his infinite love, that is suitable to the permanent relation between him and the saints: he is their head, and they his members: and was there ever such a miracle, or rather monster in nature, that the head the most eminent part, the seat of all the senses, did not resent a wound made in the foot the lowest and most servile part of the body? Does it not presently express its real complaints? For the natural union of the parts communicates the sense of the pain suffered by any to the whole. And such is the spiritual union between the divine head and his members, that from heaven he rebuked the cruel persecutor of the saints, in language expressing the union of charity between himself and them ’Saul, why persecutest thou me ?’ He does not say, why persecutest thou my saints, why my servants, but ’why me?’

Though he is not capable of any sorrowful sense, yet his affections are quick and vigorous to his people. If it were possible that his joy, wherewith he is infinitely blessed, should be increased, it would be in the effusions of his goodness to afflicted christians, ’let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.’ How heavy soever the calamities are, let them not sink our spirits into despair, but raise them to nearer approaches to the God of consolation.

(2.) The prayers of the afflicted must be always with submissive deference to the will and wisdom of God, as to the manner, the degrees, and time of his delivering them.

Afflictions are not peremptory and immutable dispensations, but conditional, for holy and good ends, and we may humbly pray for their removal. It is no resisting of providence, to address to the divine majesty with frequent and fervent requests, that he would please to take his chastising hand off from us. Upon David’s humble prayer, the destroying angel was commanded to cease; in the midst of judgment mercy interposed, ’it is enough.’ But, we are apt to be impatient in our troubles, and by hasty impetuous desires of ease and deliverance, disturb our tranquillity and offend God. As those who are diseased with a rheumatism, being worse in the night than the day, impatiently long for the rising sun to dispel the oppressing humours, and cheer their spirits: so in our afflictions we impatiently renew our requests, ’Lord, how long? Lord, make haste ;’ not reposing ourselves on his wisdom and goodness, who will do what is best for us.

God is both our father and physician, and when the corrupt humours are purged away, will give cordials and restoratives to his afflicted children. The prophet tells us, ’he that believes, makes not haste ;’ he doth not by undue means seek to remedy his evils, nor passionately and unquietly solicit the accomplishment of the promises, before the season appointed by the divine decree: for that is to desire that his mercy should be displayed to the prejudice of his immutability; but humbly waits God’s pleasure.

(3.) Let the main desires of the afflicted be for divine grace, (which is never more necessary and useful than in troubles) that they may glorify God, and obtain their eminent end, the salvation of their souls by them.

We are often very ardent in our prayers for trivial things, neglecting the most necessary and important. As if a prisoner loaded with irons should passionately entreat, that his chains should be gilded, not loosed. How many spend their zealous affections in praying for temporal things, wherein their happiness does not consist. One of the reasons why God heaps upon rebellious sinners the good things of this life, is to instruct us how despicable they are in his account, things to be thrown away, as he seems to do. And he often refuses the petitions of his servants concerning temporal things. When Pelopidas interceded with Epaminondas the wise governor of the Thebans, for the freedom of a base fellow that for some crime was committed to prison, he denied his request; and presently released him upon the desire of a vile harlot: and gave this reason, it was a favour not worthy the dignity of Pelopidas, but suitable to the quality of such a petitioner. And sometimes we pray for things dangerous and hurtful to our souls; and it is becoming the providence and love of our heavenly father, to deny our ill-counselled desires. Let us therefore be more intent and importunate in our petitions, that our afflictions may be rather sanctified than removed. We have neither understanding nor strength, how to order ourselves, how to bear and improve great afflictions. The apostle Paul declares, ’I have learned in every condition to be content.’ By the revelation of the gospel, and the Holy Spirit’s teaching that all his earthly troubles should end in the heavenly glory, he was instructed in that science of the saints. We are therefore directed, ’if any man want wisdom,’ that is, how to manage himself patiently under afflictions, ’let him ask it of God, who gives to all liberally and upbraids not.’ Jas 1:1-27. If afflictions are sore and sudden, it is very hard to compose and support the spirit. The passions are servants of sense, rather than obedient to reason, and by their first violent motions surprise the mind, and overcome it before it perceives the assault; he that is not a master, is a slave to them. Or suppose no angry resistance, no impetuous passions in the afflicted breast, yet the heart bleeds inwardly, and faints away.

David had natural courage to encounter a lion, yet he was so disconsolate in his troubles, that he was fain to argue against his sadness; ’why art thou cast down, O my soul? why art thou disquieted within me ?’ Psa 42:1-11. And having raised his drooping spirits, yet he relapsed to his first faintness, till by supplies from God he was confirmed in hope of deliverance. The apostle implores the glorious power of God, that the Colossians might be ’strengthened with all might, unto all patience, and long-suffering with joyfulness.’ Col 1:1-29. We should sink under heavy sufferings or be tired with the length of miseries, without his immortal strength. But if the power of God assist a weak spirit, it will be finally victorious over all the evils of the world. How many martyrs of the tender sex, who would naturally tremble at a drawn sword, yet by divine support despised the tormentors, and all the instruments of cruelty? In them was an imitation of that miracle of divine power, when the three children walked in the midst of the flaming furnace, untouched by the fire.

God is styled ’the God of patience and consolation.’ It is his sole prerogative to comfort the afflicted: ’I, even I, am he that comforts you.’ The woman in the gospel, that had a bloody issue, no human art could afford her aid and relief: and when her estate was wasted on the physicians, and her strength by her disease, she came to our Saviour and by touching the hem of his garment was presently healed. Thus the afflicted spirit, whom no worldly things are able to support and make joyful, finds everlasting comfort in God. He satisfies the soul with his love, and establishes this persuasion, ’that all things shalt turn for the best to his people.’

Now by prayer the divine power and favour is engaged for our support and deliverance. How many psalms of David begin in tears, and end in triumph? In his great exigency, when ready to be swallowed up by his enemies, he dispatched a flying prayer to heaven for relief; ’Lord, take hold of shield and buckler, and stand up for my help:’ and the Almighty appeared in arms for his rescue. And he recounts another blessed experience of the efficacy of prayer; ’in the day when I cried, thou answeredst me; and strengthenedst me with strength in my soul.’ Psa 138:1-8. The affliction was still incumbent, but did not overwhelm him; which was a more gracious testimony of God’s love, than if it had merely been taken away. It is said of the distressed, ’they looked to him, and were lightened.’ Psa 34:5. It is the perfection and propriety of the saints in heaven to see the glorious face of God without veil or shadow; but here some rays of his quickening countenance comfort his afflicted servants, while they lift up their eyes and hearts to his sanctuary, a joyful light breaks forth, that leads them out of the dark labyrinth of their troubled thoughts.

If the saints remain disconsolate, it is not for want of mercy and power in God to refresh their sorrows, but from neglecting to improve their interest in him, and deriving spiritual comforts from his fulness, by humble believing prayer. When the disciples were surprised with a storm in the sea of Tiberias, they toiled with hard labour to save the ship that was like to be overwhelmed by the waves; but all in vain, till by their cries they waked our Saviour, who was asleep in the ship. ’He lifts up his head and the proud waves presently sink; he speaks a word of command, and the boisterous winds are silent; and a great tempest is changed into a great calm.’ This may fitly represent the afflicted state of a christian, their passions swell into a storm, they are ready to be overwhelmed with troubles, but it is because Christ sleeps in them ; they have his presence as if they had it not ; but earnest constant prayer will awake him, and his propitious presence will secure them from shipwreck, and make their breasts the true pacific sea, and bring them safely to the blessed eternal shore.

Briefly; God teaches us to profit by our afflictions and this affords matter of joy and thanksgiving. The psalmist declares, ’blessed is the man whom thou chastenest, and instructest out of thy law.’ The divine teacher gives a right understanding of sufferings, for what end they are sent, and teacheth by the voice of the rod to obey his word. He instructs us in our duty with the clearest convictions, and infuseth gracious dispositions suitable to his doctrine. He gives directing light, and a seeing eye to perceive it; he presents heavenly encouragements, and prepares the heart to receive them. Now what the apostle Paul speaks of the cross of Christ, is applicable to the crosses of the saints: ’God forbid that I should glory but in the cross of Christ, by which the world is crucified to me, and I to it.’ The cross of Christ made the Jews and Pagans to despise and reject the gospel, esteeming it to be gross folly to expect a glorious immortal life, from one who was ignominiously put to death; yet that was the great argument of the apostle’s triumphant joy, because he felt the virtue of it to unbind the charms of the world so admired by carnal eyes. He looked upon it with the same disaffection and disregard, as one that is near expiring; it appeared in his eyes rather as a loathsome object, than with amiable qualities. And if the cross of a christian be the means of internal mortification, if thereby this vain deceiving world be rendered contemptible to him, and his affections are inflamed to things above, he will find cause to glory in tribulation. To conclude this argument:

There is no affliction how great soever, though with respect to natural means unremovable and unmitigable, yet if it be sanctified by divine grace, a christian even while he is so afflicted, has more cause of joy than grief, more reason to bless God for it, than to repine and complain.

’In every thing give thanks, for this is the will of God in Christ Jesus concerning you.’ 1Th 1:5. He turns afflictions into benefits, and our affectionate praises are due upon that account.