Several Discourses Considering the Providence of God

SERMON XXXVII.

I Am endeavoring to open to you the 〈 in non-Latin alphabet 〉 , the hard Chapters in the book of Divine Providence, solving those Phenomena's, or appearing difficulties, which Atheistical Wits have raised, to make the holy God appear otherwise than he is, his Counsels, Truths, and Works, other than indeed they are. I have already spoken to one, relating to the making and establishing a Covenant of Works with Adam, after the settlement of man's salvation upon the Covenant of Grace. The other relating to the dispensation of Providence, in the exhibition and publication of the Covenant of Grace. I come now to some relating to the Actual Providence of God in the permission of sin and sinners, so much sin, and so many sinners in the world. And for this discourse (as an head to it) I have chosen this text, which in it containeth two great points: The abounding of sin, and the aboundings of grace. The Apostle brings in these words in a magnifying of Christ, whom he had compared with the first Adam: The first Adam brought mankind under sin and guilt. The second brought him under a state of Redemption and Salvation, bringing life and immortality to light. First, the Apostle showeth whence sin came, then whence grace came. Pareus telleth us, that the Apostle in this part of the Chapter, openeth to us the use of the Law, lest any one upon what he had before said should ask; Wherefore the law was given: he telleth us, That the law entered, that sin might abound; for though the law of itself doth not cause sin, yet by accident it doth; for where there is no law, there is no transgression, and the corruption of man's nature inclineth him the more to what is forbidden him— Nitimur in vetitum: sed hic de action peccati sermo est quae fit per manifestationem (saith a learned Author upon my Text). The law maketh sin to abound by way of manifestation, as the glass maketh the spots in a man or woman's face to abound, that is, discovereth them that are. P. Martyr reckons five ways, by which the Law contributeth to the aboundings of sin. 1. By forbidding it. 2. By increasing the guilt of it. 3. By assigning the punishment of it. 4. Multiplying it by the variety of the precepts in it. 5. By accusing him, and condemning him for it. Well, But why should the law enter, that sin might abound? hath God then any pleasure or delight in the aboundings of sin? The text telleth you, that God's design was to advance grace; that where sin abounded, grace might much more abound. But my design is not largely, and strictly to handle my text, but only to make use of it, in pursuit of my further design to open to you the difficult things of Actual Providence, which is by all confessed to have an influence upon men's sins; that is, to permit them, and to govern them, the first of these is what I have here to do with. What the Providence of God doth, or doth not in the permission of sin, I have before shown you, and may by and by again speak shortly unto it. The Question is,

Quest. How it can consist with the holiness of a pure and mighty God, having it in his power to restrain, and hinder sin, yet to permit it, and so much of it in the world? The difficulty of our apprehensions in this matter, ariseth from these things:

1. That God in his own nature is a most pure and holy being. Who as he hath nothing in him that defileth, so neither can he abide any iniquity. This seemeth to have stumbled the holy Prophet, Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously?

2. There is nothing in the world so contrary unto God as sin is, nothing so repugnant to his nature, nothing so prejudicial to his glory, nothing that he hateth with so perfect an hatred.

3. That it always was, and is in the power of God to hinder sin; God could have hindered Adams fall, and all the sin which hath since that been committed in the world. Now these things considered, that yet God should not hinder sin, but suffer men to walk in their own ways, and to fulfil their unbridled lusts, seems at first view of difficult apprehension.

It hath been so hard a Chapter to some, that they have fancied two God's, the one to be the Principle of all the good, the other of all the evil that is in the world; they were not able to conceive how a pure and holy God could permit sin. The Operations of Providence about sin, I have heretofore more largely discoursed. Amongst others I have instanced in these two.

1. He doth permit, and suffer it when he might hinder it.

2. Providence doth co-operate as to the natural action, though not as to the malice and sinfulness of the action. It is most certain that in him every man lives and moves. The blasphemer, the liar, the profane curser, and swearer could not speak, if the Providence of God did not in the mean time uphold the natural faculties, whose operations are necessary to such actions. Now this is that which sometimes startles our deliberate thoughts; if God indeed be so holy and pure a God, as we have heard he is? if he so hateth and abhorreth sinful actions; and if he be so mighty and powerful a God, why doth not God withdraw that Providence of his, which upholdeth the sinner to the natural action, while he seeth and knoweth which way the lust in the sinners heart will incline his action? I conceive now my text gives some relief to our disquieted thoughts about this particular. Why did God first suffer the law to enter? That sin might abound, that the offense might abound (saith the Apostle) v. 20. But why should sin abound? why did the Providence of God suffer sin to abound? That grace might much more abound: For, saith the text, where sin abounded, grace did much more abound. That as sin hath reigned unto death, even so grace might reign through righteousness unto eternal life through Jesus Christ. The Apostle is here doubtless speaking with a great respect to the first man's sin, of which he had been speaking in the former verses. Death passed over all men, for that all have sinned: and v. 15. Through the offense of one, many be dead: and so in the following verses you read of one man's sin, one man's offense, one man's disobedience, &c. But yet he is not speaking only of Adams sin, for he tells you, Many were made sinners, and all have sinned; and he is also speaking of sin as consequent to the law given, which I do not think is to be understood of the law given to Adam, and the Covenant made with him; but of the law given by Moses, and in that latitude I shall discourse this subject, showing you that God in a great deal of wisdom, did first suffer sin to enter into the world, and still suffereth sin to abound in the world. You may take that for the Proposition.

Prop. The holy and omnipotent God in an infinite wisdom of Providence suffereth sin and sinners to abound in the world, though himself be of purer eyes than to behold iniquity: he hates, and abhorreth every sin, nothing so grieveth and dishonoreth him; yet I say, in infinite wisdom his Providence doth permit it, suffering men to fulfil the lusts of their own hearts, and to walk in their own ways. My business must be to give you some account of the Divine Wisdom in it, and to make God's ways of Providence in this thing to appear unto you equal. It is a true saying of one of the School-men, Plus est bonum, vel numero vel quantitate quod Deus elicit per mala, quam quod destruitur per mala, Al. Al. There is one way or other, either in number or in quantity, more good which God fetcheth out of sin, than is destroyed by sin. We may be confident of this, or God would never suffer it. And indeed the Doctrinal part of my discourse, will be nothing else than a justification of that maxim. I shall therefore this day entertain you with a resolution of this riddle, much like that of Sampson, when he had killed the Lyon, and eaten of the honey the Bees had made in the carcase, Jud. 14.4. showing you, how out of the eater cometh meat, and out of the strong cometh sweetness: How out of sin, which is the vilest thing in the world, the most opposite and repugnant thing to the glory of God, the glory of God is yet fetched, and that in a proportion to compensate the loss and prejudice to his glory from the sin of the sinner. It is certain which Augustine long since said, and gave as a reason of God's permission of sin; Deus judicavit melius de malis benefacere quam mala esse non permittere: God judged it better to bring good out of sin, than not permit sin to be committed.

1. In the first place, let me show you how many Attributes of God are glorified by his permission of sin and sinners in the world.

1. In the first place it is I think well observed by an acute Author, That God in this motion of Providence magnifieth his equity to our human nature. Equity indeed is but a piece of justice. (But when I come to speak to that Attribute, I shall restrain my discourse to God's Punitive and Vindicative Justice). Our great master, who hath commanded us to give unto our servants that which is just and equal, will much more do it himself; and it is said of God, He shall judge the people with equity, Psal. 98.9. and he took it very ill, when his people said, That his ways were not equal. The equity of God required that he should leave human nature to its liberty; man was created with a reasonable soul, and the very nature of it had been destroyed, if it had been left under a coaction: and in this the condition of human nature had been worse than that of sensitive creatures, which freely use their natural faculties, and exercise their natural motions. It is a saying of Aquinas, That it is not the work of Providence in its government of man to destroy its nature, but to heal and save it. God in suffering men to walk in their own ways, doth but leave men to their natural liberty, and thus magnify the Equity of God to human nature. But this is one of the least.

2. God by the permission of sin and sinners, and the aboundings of sin in the world, hath infinitely magnified his own goodness. It is the saying of a very ingenious Author, Satis usui sunt scelera, si artem & peritiam divinae beneficentiae provocant; Sin is of use enough to God in the business of his glory, if by it the act and skill of the Divine Goodness and Bounty be made appear to the world; the goodness and mercy of God is that Attribute of his, which above all others he hath made choice of to glorify himself in and by: it is that in which he delighteth, which is above all his works. Now without the permission of sin, yea of the aboundings of sin, it had been impossible that Divine Goodness and Bounty should have been so commended to the world. Let me open this a little.

1. Christ's coming, and dying for sinners, was the greatest act of love that was ever shown to the children of men. What greater love could the eternal Father show, than to give his Son out of his own bosom, to be a sacrifice for sins: God so loved the world, saith John, 3 Chap. 16. that he gave his only begotten son. Moralists make a question about taking the true measures of the magis and minus of love, whether the greatness of love be to be measured from the affliction, intention, and self-denial, of the party loving, or the benefit redounding to the person beloved; but measure which way you will, it was the greatest love on the Fathers side, and the greatest that Christ could show, for greater love than this hath no man shown, John 15. and herein God commends his love towards us, Rom. 5.8. Besides, the inhabitation of the spirit was a benefit of Christ's death, an effect of his purchase. And what greater love could be shown on the part of the Holy Spirit (which is the Spirit of Christ), than for it to come down, and to dwell in the heart of a poor creature; for the person of a believer, to be made the temple of the Holy Ghost, the receptacle of the Spirit of Grace. Now if there had been no sin, no sinners in the world; what room had there been for a Savior? what needed one to have turned away iniquity from Jacob, to have been wounded for our iniquities, bruised for our transgressions? He died for our sins, saith the Apostle. How could the love of the eternal Father in sending his Son, or the love of the Son, in taking upon him our nature, and dying for us; or the love of the Holy Spirit, in sanctifying us, and renewing us, and dwelling in us, been manifested to the world? If a strong man had not kept the house, what need had there been of a stronger than he to have come and dispossessed him? All the love of the Father, Son, and Holy Ghost magnified in the business of man's Redemption, and the whole Economy of a Gospel-salvation, had been concealed, and not known to the world.

2. Again, How could the love of God, in the conversion of sinners, in the pardon of their sins, in their justification, the sense they oft have of his love have been manifested to the world? What need were there of any pardon, if no sins were permitted? where were the aboundings of grace in pardoning, if there were no aboundings of sin? What love of God could be seen in the conversion of sinners, if no sinners were permitted in the world? How should God magnify his grace, by saying to any soul, Be of good cheer, thy sins are forgiven thee, if he did not suffer sins to be committed? Thus you see the greatness of Divine Goodness and Mercy, could never have been declared to the world, but for the motions of Providence, in the permission of sins and sinners, yea and of the aboundings of them.

3. Did not the Actual Providence of God thus permit sin, and much sin in the world; How should the longsuffering and patience of God be magnified in the world? This also is a piece of God's Name, and such a one by which he designeth to make himself glorious: he styleth himself, Exod. 34.6. Gracious, merciful, longsuffering, slow to anger: and Numb. 14.18. The Lord is longsuffering, and full of tender compassion. Now sin and sinners are the objects about which the long-sufferance of God is exercised: He endured with much longsuffering (saith the Apostle, Rom. 9.22.) vessels of wrath fitted for destruction. How often do we find this in our own experience? when we hear wretches blaspheming God, and daring Divine Justice, how often are we ready to say (and it is a good reflection), O what a patient God do we serve! which of us would endure such affronts and defiances, as God endureth every day? The aboundings of sin in the world make the considerate part of the inhabitants of it admire, and adore the longsuffering and patience of God.

3. The wisdom of God is also wonderfully magnified by God's permission of sin. The Apostle calleth God, the only wise God. None so wise as God is, and the wisdom of God is eminently magnified by his permission of sin. One great business of wisdom, is to make an Election of the best end; but this is not that which I am here speaking to, God hath fixed his end, it is his own glory; and as I have often told you, he can aim at no other end than himself and his own glory. But next to a good Election of an end, wisdom is eminently seen in the choice and conduct of means, in order to a proposed end; but herein is the heighth of wisdom, to be able to make use of the most unlikely means, and make them to serve our purpose. It is a point I have touched something largely upon in my former discourses upon this Argument, and therefore I shall not here enlarge upon it. To bring a notbeing into a being, to make a thing out of nothing, argueth an infinite power; though there be aliquid materiae, something of a matter; yet if there be nihilum subjecti, no aptitude in the matter to produce an effect of that nature: as when God took the rib of a man, and made of it a woman; this argued also an omnipotent infinite power. But yet, methinks, for God to produce his glory out of the aboundings of sin, argueth yet something more, if not of power, yet of wisdom; to make the wrath of men to praise him, and the lies of men to glorify him. O how doth this commend the infinite wisdom of an only wise God! Sin, all sin is quite opposite and repugnant to the glory of God: it speaks the great Wisdom of God to bring out his glory from it. Thus God hath glory by accident from the permission and sufferance of sin in the world.

4. But let me further show how God is further glorified by reason of the aboundings of sin, in the manifestation of his Justice, his Punitive and Vindicative Justice, Rom. 9.22. What if God willing 〈1 page duplicate〉 〈1 page duplicate〉 to show his wrath, and to make his power known, endured with much longsuffering, vessels of wrath fitted for destruction: there is a great deal in that verse. 1. The Apostle hinteth us in that text, that we are Clay, and God is our Potter; it was what God had said of old by his Prophet Jeremiah, chap. 18. verse. 6. and Isaiah, chap. 45. verse. 9. and what the Apostle himself had said in the two verses immediately preceding: upon this account it is, that he here calls such as perish, vessels of wrath; Earthenvessels, with relation to the Potter before-mentioned. 2. Being such Potters vessels, God had undoubtedly a jus absolutum, an absolute right and dominion over the Sons of men, verse. 21. Hath not the Potter power over the Clay, of the same lump to make one a vessel of honor, another a vessel of dishonor? 3. He showeth, that God doth destinate some to dishonor, not using his absolute right, and prerogative merely, but for just and righteous causes: and he instanceth in three things:

1. God's will to show his wrath. The wrath of God is nothing else but his just will to punish Violaters of his Law. God is willing to show his hatred of sin in the just punishment of it.

2. God's will to make his power known; that is, in breaking the stubbornness of sinners: thus ver. 17. it is said of Pharaoh, For this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth: and this God calleth a getting himself glory upon Pharaoh, Exod. 14.17, 18.

3. The third reason he gives, is, That they are fitted for destruction. Divines start a question from these words, How, or from whom, they are fitted for destruction? Some say of God, as their Potter, others will have it to be from Satan, others from themselves; the different notions may be reconciled. Pareus telleth us, there are three things to be considered in these vessels of wrath, their nature, their sin, the end: as to their nature, they are not from themselves, nor from Satan, but from God, he is the Maker of all. As to their pravity and natural corruption, that is not from God, but from themselves, and from the Devil; the end is either preximate, that is, their own dishonor, and destruction, or remote, and ultimate, that is, the showing forth the Justice and Power of God. Neither of these (saith that learned Author) is from themselves, for they do not ordain themselves to destruction, nor design the manifestation of the Lord's Power and Justice. Thus therefore (saith he) are the vessels of wrath fitted for destruction, according to nature, they are created, and made by no other than by God: as to their sin and corruption, by which they are made children of wrath, guilty of sin, and subject unto wrath; they are made so by Satan, by their own spontaneous fall, and that sin which followed it: as to the ends, they are from God, and according to his eternal Counsel of predestination. And this is the reason, as is not only observed by Pareus, but by P. Martyr probably, why the Apostle only saith fitted, and not by whom fitted for destruction: that fittedness referring partly to God, partly to themselves (as they are by sin fitted, it is their own act). Now when he speaks of the vessels of mercy, he speaks in the active voice 〈 in non-Latin alphabet 〉 , v. 23. Which he had before prepared unto glory. So that it being the work of the sinner to fit himself for destruction by the multiplyings and aboundings of sin, and God glorifying his Justice and Power in breaking and destroying sinners, it is easy to understand how God's suffering the aboundings of sin, tendeth to the glorifying of his Power, and Vindicative Justice. And thus I have shown how the various Attributes of God are glorified by his permission of sin. But this is but one way by which God hath glory from the permission of sin.

2. He hath glory from it, from those exercises of grace which are occasioned by it, from his own people; and these are more internal, or more external; for such as are more internal, repentance, faith, humility, several other graces have either their Original motions from this Providence, or are greatly advantaged in their exercise by it.

1. For repentance, that is considerable either in the inward affection, or more external act. As to the former, if no sin were permitted, how could there be any humiliation for sin, any godly shame, or sorrow, any bleeding or brokenness of heart in the sense of sin? Were no sin permitted, there could be no repentance, no godly sorrow for sin, &c.

2. God hath a great deal of glory, by men's believing on the Lord Jesus Christ. It is a great piece of the Will of God, that men should believe on him whom God hath sent, and God is glorified by our doing his Will. It were a large Theme to discourse to you how variously God is glorified by men's receiving of the Lord Jesus Christ, and believing in him. But God had had none of this glory if there had been no permission of sin in the world: what is it to believe in the Lord Jesus Christ, but to accept of him as our Savior, to expect Salvation from free grace, through the merits of Christ, and to depend upon him for it? Now should God permit no sin there would be no need of a Savior, no occasion for a redeemer, no need of going out of ourselves, relinquishing all confidences in the flesh, and in ourselves. Believing in Christ as our redeemer and Savior supposeth sin making us lost undone Creatures to stand in need of such a Salvation.

3. Again, Humility is another habit of grace, in the exercise of which God is glorified: it is one of those things which God by his Prophet telleth us that he requires of man, to walk humbly with his God; nothing more contributes to this, than a Child of God's continual walking in a view of his own past, and renewing Sins. Thus far even the best of God's people are beholden to their sins, they make them walk more softly, and to have more humble and mean opinions of themselves, and to be more low in their own eyes, neither exalting themselves against God, nor censoriously, and rashly judging their brethren, and the more or less that any Christian looks at home, and considereth himself, and his own ways, the more or less he walks humbly towards God, and charitably towards his brethren.

4. Finally in the 2 Cor. 7.11. You shall find a whole quire of graces, all singing forth the praises of God, and all occasioned by sin. The Corinthians had offended in the business of the incestuous person, the Apostle in his former Epistle had brought them to a sense of their sin, and to a godly sorrow for it. Now (saith he) this self-same thing, that you sorrowed after a godly sort, what carefulness it wrought in you? Yea what clearing of yourselves? Yea what indignation, what fear, what vehement desire, yea what zeal, what revenge: these now are all exercises of grace, which bring glory to God; if God should not sometimes suffer his own people to fall, all the revenue of his glory from these exercises would be lost.

5. Again, hath God any glory from anymore external Acts of Worship and Homage, which we perform unto him; from our Prayers, Praises, from our hearing his word, receiving the Sacrament? Prayer is made up of Confession of Sin, and Supplications for pardon of Sin, and strength against Sin. Confession of Sin gives glory to God, my Son (saith Joshua to Achan ) confess and give glory to God. Supplication for good things gives God glory as it owns him to be the Fountain of all good, and our whole dependence to be upon him. It is true, had Sin never entered into the World, our daily dependence upon God, would have evinced Prayer to have been our daily, and a natural homage, which derived, inferior beings do owe unto the first being. But there would have been no need of Prayer, either for the pardon of Sin, or for strength against Sin. For Praise, that also is a piece of Homage, which Adam would have owed unto God if he had stood in his first integrity, and state of Innocency; and the Angels of God who never fell are continually occupied in singing the praises of God. But the praises of God both by his Saints upon the Earth, and by his glorified Saints, are highly advantaged, by the forgiveness of their Sins, and their having their garments washed in the blood of the Lamb. Now if no sin were committed in the World, none would be remitted and forgiven, and all the glory which the God of Heaven hath from his Saints on Earth, or in Heaven for the free forgiveness of their Sins, would have been lost. Certainly the fall of the evil Angels advantages the praises of the elect Angel, it being doubtless a piece of their song to bless God, who suffered not them to fall as the infernal Spirits did: and indeed this needeth no further evidence than what it hath from every gracious Soul, that hath tasted anything of the love of God in pardoning mercies. I appeal to any such Soul, to what a pitch it raiseth his Soul in the thoughts of God, and the admirings of his Divine love and grace. Psal. 103.1, 2, 3. Bless the Lord, O my Soul (saith David) and all that is within me bless his holy name: Bless the Lord, O my Soul, and forget not all his benefits, who forgiveth all thine iniquities, and healeth all thy diseases. Thus I have shown you a second way by which God gets himself glory from Sin, the permission of Sin in the World.

3. Holiness and Piety are advantaged by Sin, Sin is a foil to holiness. Pulchriora apparent bona ex malorum deformitate. As the dark shadows are advantages to the Picture, and the wanton thinks at least that her black Patches are advantages to her beauty; so are the Sins and Debaucheries which God permitteth in the world advantages to holiness. The beautiful and well-proportioned works of Nature are the more beautiful for the Monsters, that it erreth in. Sin is but (monstrum morum) a monster in men's 〈1 page duplicate〉 〈1 page duplicate〉 manners. I am persuaded that in the very times wherein we live God hath made use of the prodigious intemperance, lust and luxury, Atheism and foolish superstitious vanities of some, to make true Religion, Godliness, and Virtue, appear more lovely unto thousands than before they did.

Lastly, From what is said abundantly appears, that it is not without infinite wisdom that the Lord though he be pleased to manifest the riches of grace upon some, to change their hearts, and to turn them from the wickedness of their ways, plucking them as brands out of the fire; yet suffers multitudes to walk in their own ways, till they drop into that Pit from which there is no Redemption forever. We may all of us be assured, that the wise God consulteth his own glory in this. In the same Text, Pro. 16.4. Where he tells us that he hath made the wicked for the day of evil, he saith in the former part, that he hath made all things for himself. Though we be not able to see the particular reason of many dispensations of God, yet we ought to presume they are not done without excellent Counsel, admirable reason, incomprehensible wisdom; yea and infinite love toward those that shall be saved. I shall close this discourse with an excellent saying of one of the Ancients. If (saith he) an ignorant person goeth into a Smiths shop, what matters it if he doth not knowof what particular use the Sleth, the Anvil and other utensils are, yet it is enough if the workman knoweth and can make use of every utensil in it's season: what if we do not know, if we cannot comprehend, of what use some particular sinful actions of men should be for the glory of God; it is enough for us that God knoweth, the vilest action that was ever done in the World, the crucifying of the Lord Jesus Christ, was of the greatest use for the manifestation of the glory of God.

Now after this discourse of the reasonableness of Divine Providence, in permitting Sin, for the further manifestation of the glory of God, and the acquisition of glory to his sacred name, &c. It may seem an idle question, why the Lord suffereth so many sinners, so as his own number is but a little flock in comparison of those Herds; for sin being a quality must inhere in some Subject, and if there were no sinners tolerated there could be no sin: but yet let me a little further enlarge upon this Argument.

1. God suffereth so many sinners, that some of them might be made Saints: by Nature there is none righteous, no not one, all are Children of wrath, one as well as another, all that are implanted into Christ, were natural branches of the wild Olive; they are made otherwise by an engraffing, and implantation into the Lord Jesus Christ. (It is the Metaphor which the Apostle useth, Rom. 11. v. 17, 19.) Those, all those whom the Lord quickeneth, were at first dead in trespasses and sins. It is the saying of a very ingenious Author, Non est sterilis Deo patientia sua, ut saltem fatigatione taedeat peccatores voluptatum. God's patience, saith he, with sinners is not barren, if it were only for this, that God by suffering sinners, many sinners, doth at last tire, and weary some out of their delight and pleasure in their lusts: thou that sayest, why doth a pure, and holy God endure so many vessels of wrath fitted for destruction, do but remember that thou thyself wert once a Child of wrath, thou wert once a person fitted, both by Original sin, and by many actual sins for destruction; God suffered thee to go on a long time in thy own ways, that he might weary thee of thine own ways, and bring thee home unto himself; why may not God do so by many others? They are yet as wild Asses, but why may not they also have a month in which God may take them? The Children by adoption are picked out of the Children of wrath. Reservat Deus injustos misericordiae, per inducias justitiae. God by the truce of his justice, (as Nierembergius phraseth it) that is, by forbearing the execution of his punitive, and vindicative Justice, reserveth unrighteous persons for mercy. This is one end doubtless of God's enduring so many sinners in the World, that he might bring some of them, even so many as he hath chosen unto life, to obtain eternal Salvation. But yet some will say why doth God permit such as he knows his long suffering, and patience will never lead to repentance, let me a little answer thy curiosity in this, and show thee, that even in this the Lord's ways are equal and his wisdom infinite.

2. Whether they well repent, and turn or no, it is but reasonable that that God, who hath sworn by his life that be desires not the death of a sinner, but had rather that he should turn from his wickedness and live, should give them a time to repent; and how should this be, if God should not bear with them, and give them a space of life? If they never were suffered to think a thought, how should their own thoughts another day accuse them? It is an aggravation of judgment against sinners, That God gives them a space of repentance, and they do not repent. How should God condemn them for their filthy speeches, their hard speeches, their Oaths and Blasphemies, if God should not suffer them to vent these things? How should they repent if they had no time to repent? If they will abuse the patience of God, and after the hardness and impenitency of their hearts treasure up wrath against the day of wrath, their blood is upon their own heads, God is vindicated in his Justice.

3. The permission of sinners in the world seemeth reasonable, that if they will not be made better, others may be made good by God's patience toward them, and forbearance of them. If there were none of these Briars and Thorns in the world, how could God teach his people by them? Indeed this is one of God's great ends in the permission of sinners. But let me open this a little in two or three particulars.

1. God by the exemplary punishment of them for their sins ofttimes turns others from their sins. It is true, God doth not make all prodigious sinners examples of his judgment in this life; but some he doth, and by it makes others to fear and tremble, and to avoid those Rocks upon which their Souls split. If I remember right it is reported of Waldus, the Father of the Waldenses, that he was converted by the sudden death of one of his companions: I know that examples of judgments are not God's ordinary means of conversion, nay they are rare instances of converts that are made that way, especially where the word is ordinarily preached. When Dives in the gospel fancied, that if one were sent to his brethren from the dead they would believe, and avoid those flames, he was told by Abraham, they had Moses and the Prophets, and if upon the reading and hearing of them they would not believe, if one should go from the dead they would not believe. Those that harden their hearts under the word, are ordinarily judicially hardened against judgments, or other means that to the eye of reason seem probable means to change their hearts, but are not under a Divine institution for that end, as the word of God is. But yet to some they are so far sanctified; God sometimes goeth out of his ordinary road. Besides, though such examples of judgment seldom prove sole, and principal causes or means; yet they often prove partial causes, and social means, and together with the word conduce much to such a blessed end. I have known one myself that hath owned the ringing of Bells, giving notice of persons that he knew, who probably died in their sins, as a great means to awaken him to a consideration of his ways and a change of heart and life, whiles his Soul reflected upon the sound, and he said to himself what should become of me, if this Bell now rang for me; if my Soul (as this poor wretched creatures Soul) were now before the Judgment seat of Jesus Christ. Princes the time they go to School use to have their Umbraes, some other person (I forget it may be the name they use to give them,) that they may be corrected for them, and their Prince by their correction might learn to take heed of errors. The elect of God, those whom he hath foreordained to eternal life, they cannot die in their sins, but God suffers some vile and wicked neighbors they have to perish in their reeking lusts, and maketh this a means to awaken them, to consider what sin will at last bring them to.

2. God defameth sin, by a plenty of sinners. It is one of the idle pretences men in this age have for their filthy stage-plays, that sin is there discredited by the representation of it; and showing the Spectators how ill it becomes men to be debauched: the truth is, virtue, and sobriety is discredited there (for in the debauchery of them our age hath exceeded all Heathens.) But for those that will see the vileness and ugliness of sin, they need not see it in a play in effigy: they may see it more livelily in the converse of their neighbors, and I doubt not but much sin is restrained in the world, by the much sin that is committed in the world: the reeling of the drunkard from one side of the street to another, defameth drunkenness, and the indecent immoralities of others both in their words, and actions, make sin more abominable to many considerate Souls; as they say the fire is hotter in winter by the Antiperistasis of the cold, so the heat of love to God and zeal for him is advantaged by the excess of hatred to God, and his ways which they see in others.

3. There is yet a third way by which the sinners of the world do good to the Saints, and that is, augendo fidem, & ampliando patientiam, increasing their faith and patience: every sinner is a grieving thorn, and a pricking briar to the house of Israel, and by these briars and thorns God teacheth them (as it is said that Gideon taught the men of succoth. ) It was the saying of an ancient writer, Nullus bonorum habet inimicum nisi malum, qui ideo esse permittitur ut vel ipse corrigatur, vel per ipsum malus exerceatur; that is, no good man hath any enemy, but a wicked man, whom God doth therefore permit that either himself may be amended, or the good man may by him be exercised. Thou that wonderest why God permits so many sinners in the world, wonder why there are so many rods, and ferulars for Children, why there are so many whipping-posts and racks, so many bride wells, &c. Assyria is the rod of God's anger, Isa. 10. God hath many Children, and his Children will have their wanton vagaries, and extravagances, and must be brought through the world to Heaven, under the discipline of persecutions, and many afflictions; wicked and profane men in the world are God's gaolers, and bride-well men, that keep his houses of correction; when his servants are wanton and offend him, he sends them to these gaolers, he turns them over unto wicked men. It was David's curse of his enemies, Psal. 109.6. Set thou a wicked man over him, and let Satan stand at his right hand. God when his people offend him, sometimes sends them to the Extortioner, to catch all that they have: Sometimes to a barbarous Soldier, to spoil all their labor; sometimes to a persecutor, to rifle their houses, and plunder their pleasant things, to lay them up in gaoles, &c. And thus a multitude of sinners is necessary to God's government of the world.

But yet (for we are very apt to dispute with God) how is it that the providence of God suffers such an excess of riot, such a world of iniquity in the world; if some sin be suffered, if some sinners must be endured in the world, yet why so much sin? Though an easy, and manifold answer might be easily drawn up to this from my former discourse, yet let me add 3 or 4 things.

1. Dost thou that speakest thus, consider what a dependency there is of one sin upon another, and what an use God maketh of one sin to punish another? Let me a little discourse each of these. The moralist saith, Virtutes sunt concatenatae; Divines say as much of the graces of the Spirit of God, they have a causative virtue, and influence upon one another, patience worketh experience, experience hope. The Apostle tells us, faith worketh by love, it is indeed productive both of love and hope, &c. It is also true that Vitia sunt concatenata, vices and sinful habits are also linked together, and are productive one of another. Lust conceiveth and brings forth, and sin finisheth and then bringeth forth death. And, as it is observed in nature, the most noxious Creatures are most fruitful, and teeming; so vice and sin is a most fruitful teeming mother, one sin bringeth forth a multitude of sin. Drunkenness is the ordinary mother, of whoredom, filthy, and profane discourse, quarrellings and contentions. Who hath contentions? who hath babbling? (saith Solomon, in Pro. 23.29.) They that tarry long at the wine, they that go to seek for mixed wine. 2. Again, God in his providence maketh use of sin to punish sin. But the equity of God in that motion of his providence, God willing I shall hereafter more fully discourse.

2. To quiet your thoughts upon this permission of Divine Providence, I shall offer to your consideration what Nierembergius, an acute Author, (though a Papist) saith upon this argument, That the quantity of sin which God permitteth in the world, is nothing to what he bindreth in it. What a Brothel house of uncleanness, what a Field of blood and oppression? What an universal Ale house would the world be, were it not for the restrainings of Divine Grace? what but this hindereth, that every man is not a Cain unto his Brother, a Judas to his Master, that everyone is not an Heliogabalus for lust and luxury, as much a monster of cruelty as Nero? The child of God jealous for the glory of God, is often stumbled to see so much sin in the world; whereas he should rather be taken up with the admiration of Divine Goodness, that there is no more prodigious wickedness committed in it. Gratulor (saith the afore-mentioned ingenious Author) compendium peccandi, supremae illi bonitati fontanae & miserationi quâ tantus malorum ardor extinguitur. Would you blame a man, who seeing your House all on fire, should quench that fire, and only leave some straw burning in the Yard. The whole world lieth in wickedness, there is a great depth of lust and sin in all our hearts by nature. God so ordereth it in his Providence, that though he thinks fit to leave some lust burning, yet he smothereth and restraineth the far greater part. He suffereth not the thousandth part of that blasphemy, that uncleanness, that drunkenness, that oppression, fraud, cruelty and injustice which would be in the world, if he took off his hand of restraint from men's spirits. What he doth suffer, his infinite wisdom knows how to make an advantageous use of, for the glory of his great name.

3. Consider that the time of sinning beareth no proportion to that time, that the Creation shall be without sin. The world hath lasted five or six thousand years; (Chronologers differ in their calculations) how long it shall last none can tell: many have guessed and already find they have been mistaken. But suppose (which is not very probable) that it should last five, six, ten thousand more: this indeed is a long time for the Devil (who is the god of this world) to reign, and have a kingdom in, and a world of sin hath been committed, and is committed daily in the world, and doubtless will yet be committed, before God puts a period to the world, and to sinning-time: but if it were twice ten thousand years, what is that to eternity, that eternity that shall be consequent to the day of Judgment, when there shall not be a sin committed, nor a sinner seen? The wicked, and all they, who forget God, shall be turned into Hell. There shall not be the black patch of a sin in the beautiful face of the new heavens and new earth, wherein dwelleth righteousness; when that blessed time comes, it shall be all spent in praises and Hallelujahs. Stumble not then at God's Providence in permitting some sin in the world, who hath made so good a provision for his own glory unto a long eternity; which also shall then be advantaged by the much sin suffered in the world. For those who have much forgiven them, will love much here, and praise God much, both here and hereafter: the high praises of God in the mouths of glorified saints, are doubtless elevated by the high and much sin which they were guilty of in the world. You read Rev. 7. of many thousands of God's sealed ones which John saw, and verse. 9, 10. A great number which no man could count of all Nations, and kindred, and people, and tongues, that stood before the Throne, and before the Lamb; clothed with white robes, and palms in their hands; who cried with a loud voice, salvation to our God, who sitteth upon the Throne, and to the lamb: and again, verse. 12. Amen, blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might be given unto our God, forever and ever. Now St. John desiring to know who these were, had this answer. These are they who are come out of great tribulation, and have washed their robes, and made them white in the blood of the lamb: therefore are they before the Throne of God, and serve him day and night in his Temple. Had they not been defiled with sin, they needed not have washed their robes in the blood of the Lamb; and having their robes so washed, they are elevated in the praises of God.

4. Finally, We may, as I said before, be assured that God would not suffer so much sin in the world, If much sin did not tend much to the glory of God at last. Here may be applied all that I said before in the former part of my discourse on this Argument: showing you how the aboundings of sin, conduce to the aboundings of grace.

1. That grace wherein man is merely passive and recipient, aboundeth by the aboundings of sin. The Apostle telleth us, that love covereth a multitude of faults: the more faults be covered, the greater love is discovered; God magnifieth grace in abundantly pardoning; and there could not be abundant pardoning, if there were not abounding sin; a multitude of mercies could not be magnified, but upon a multitude of Sin. The breadth of the robes of Christ's righteousness could never have been seen but for the extension of our nakedness; it is the height, and depth, and length, and breadth of Sin, which maketh all Saints to comprehend what is the length, and breadth, and depth, and height, and to know the love of Christ, which passeth knowledge, that we might be filled with all the fullness of God, Eph. 3.17, 18.

2. That grace in the exercise of which we are active, is also advantaged by the much Sin which God permitteth. Our Savior telleth us, Luke 7. those who have much forgiven will love much, and those to whom little is forgiven will love but little. It wonderfully aggravates pardoning mercy in the sense of a gracious heart, to think how many are grinding at the same Mill of sin, that he was formerly employed in, and that he should be taken, and they left: again, we should never fight the good fight so well to the glory of God, if we had not many enemies to fight with. But I have enlarged far enough in the Doctrinal part of this discourse, showing you the reasonableness of this motion of Divine providence in the sufferance of sin and sinners, so much sin and so many sinners; notwithstanding the opposition that sin hath to the honor and glory of God, and to the purity and holiness of the Divine being: nothing remains as to this discourse, but to consider how this may be useful to us.

Use 1. In the first place, Let me appeal now to the reason of everyone that hears me, whether God in the sufferance of Sin and sinners, doth not act consonantly to the wisdom of the Divine being. It is nothing but our ignorance, and inconsiderateness, that can be any temptation to us to have any derogatory thoughts of God, for these motions of his providence; God doth all his own works in infinite wisdom; and it is in infinite wisdom, that he suffereth sinful men to walk in their own ways. What though he be an holy God? This will indeed conclude, that himself cannot be tempted, and that he tempteth no man, but it will not argue that he may not suffer any one to be tempted, that is, as the Apostle James expoundeth it, drawn away by his own lusts, and enticed. What though he hath a power to put a period to sin every moment, yet certainly God is not obliged to do all that he can do, but his power (as ours also is) is governed as to the exercise of it by his will. What though sin dishonoreth God, and impeacheth his glory, he knoweth how to vindicate himself, and to recompense himself as to his glory, and that many ways, from the sins of men. True it is, that it is from the lusts and wickedness of sinners hearts that so much sin is committed in the world, yet it is also from the sufferance and permission of Divine Providence. God being directed by his own infinite wisdom to govern the world in this method, and thus to make a difference betwixt Earth and Heaven; so to order it, that hereby the vessels of wrath may be fitted for destruction, and his chosen ones by many tribulations occasioned generally from the sins, and sinners suffered in the world, may be prepared for the Kingdom of God. O the height and depth of Divine wisdom? How unsearchable are Divine judgments, how are the ways of God past our finding out?

Use 2. But (in the second place) let everyone take heed of taking any occasion from this discourse, to give himself a liberty to sin. This is the Apostles reflection upon this, he foresaw the ill conclusion which corrupt hearts, would draw from these premises; therefore adds, Rom. 6.1. What shall we say then? Shall we continue in sin that grace may abound? God forbid: he makes it his business in that Chapter to show that no gracious justified Soul can do so. How (saith he) can they that are dead to sin live any longer therein? So again, Rom. 3. v. 7▪ He foresaw that some would say, if the truth of God hath more abounded through my lie, why then am I judged as a sinner? Such thoughts are ready to rise up in our hearts, why am I blamed for sinning if God hath glory from my Sns? Or why should I be judged as a sinner, if the aboundings of sin, advantage, and make way for the aboundings of grace? Surely God • hen cannot so severely revenge himself upon me for sin. To restrain such wild thoughts, as these from entering, or prevailing in any of your Souls, let me offer some few things to your consideration.

1. Consider first, if any good come by sin, to the particular soul that sinneth, it must be from the abounding of gra • e. Sin doth not of itself, or from any particular affection or disposition in it, do any soul good; God indeed sometimes turns it for good, so that a soul may say, it is good for me, that God suffered me to fall into such a sin. Sin in its own nature tendeth to nothing, but the ruin and eternal destruction of a Soul: it must be from the aboundings of grace, if any good come to the soul from sin; the aboundings of Divine grace in the free pardon, and forgiveness of sin; or the aboundings of grace in the infusion of gracious habits, by which the soul is made more broken-hearted, more humble in the sense of sin, more watchful against it for the time to come, and careful to avoid all temptations to it. The wages of sin is death, and the work of sin tendeth to death, to debauch, and to debase a soul. If a sinner getteth to eternal Life, it is through the gift of God; if by reason of his former sinfulness, he now loves God more, and be more zealous for God, and more afraid to offend God, all this is of grace, and grace is free. Now reason teacheth every man, not willfully to run upon his own ruin, in hope that he shall experience the kindness of a friend in such a ruined estate. Who will hang himself, that his friend may show him kindness to cut the halter? or commit Treason against his Prince, to give him occasion to pardon him? We use to account it no prudence to lie at the mercy of another, either as to our lives, estates, or reputations. Who will give away his estate, that the charity of his friends may appear in relieving him? The mercies of God are indeed beyond the mercies of men; but as infinite as they are, presumptuous sinners have no reason to lean upon them. Oh, consider sinner, that it must be through grace, if thou ere be saved. And though where sin hath abounded, God sometimes doth make grace to abound; yet it is not thy wisdom to sin that grace may abound.

1. Because Grace, pardoning grace, doth not abound towards all in whom the aboundings of sin are found: grace aboundeth but to some that have sinned. How knowest thou (seeing grace is nothing else but love acting freely ) that it shall abound towards thee? If it doth not, thou perishest forever: that it shall, thou dost not know. Thousands sin, towards whom grace never aboundeth in the pardon of their sins.

2. Because presumptuous sinning, is as great a block as it is possible for thee to lay in the way of Divine grace. The soul that doth ought presumptuously, the same reproacheth the Lord, and hath broken his commandment, that soul shall be cut off from his people: because he hath despised the word of the Lord, and hath broken his commandment; that soul shall be utterly cut off, his iniquity shall be upon him, Numb. 15.30. Now what soul can possibly sin presumptuously, if he doth not, who saith in his heart, I will sin that grace may abound?

Cons. 2. Secondly, Consider, duty is never to be measured by the event of our actions, but by the rule of our actions. If thou sinnest thou breakest the Law of the Lord, thou violatest his commandment, and despisest his word. Sin in itself is an inordinate action, and therefore to be avoided; though the Providence of God ordereth these actions very often, both to his own glory, and for the particular good of sinners: we are to measure our actions by the Divine rule, and by that to square them, not from the event of them which Divine Grace and Power maketh. Certainly, thou wilt say that Judas, and Pontius Pilate, and Herod, and the rest of those who were in a confederacy against the life of Christ, were all exceeding guilty before God, and will, some of them, in the great day, most righteously be turned into Hell, for crucifying him who was the Lord of life; though God used their action, as a means to procure the expiation, and atonement of the World: thousands shall be saved by the effusion of that blood, for the spilling of which yet they will be damned. What though God will suffer sin to abound, that his Grace may much more abound; yet this is no license for thee to suffer sin to abound, thou art to guide thy action by the Divine rule. God governeth his by his own infinite Wisdom, God makes the best of thy bad market; but yet it is thy concern to make the best market thou canst, both for thy own soul, and for the glory of God.

Cons. 3. Thirdly. What if God may get himself glory, and may get himself glory from people's sins; yet this glory, 1. May be from others, not from thee. 2. It may be only a glory gotten upon thee. 1. I say, first, possibly the glory which God will get from thy sins, shall be from others, not from thyself. Many times, the sin which maketh the sinner worse, subjecting him to the wrath and vengeance of God, debauching and defiling his soul, makes others better; so God hath a glory from his sin. The persecutor tries the faith and patience of the Saints, and is a means to help them to the Kingdom of Heaven, and so God hath glory from his sin; but it is from others, not from the sinner; he in the mean time damneth, and destroyeth his own soul. 2. Possibly God will get himself glory upon thee, upon occasion of thy sin, as he said, I will get me honor upon Pharaoh: That was by breaking him in pieces, by destroying both him and his Army in the Red Sea. This is small encouragement to thee to go on in sinning, because God will get glory from thy sins; thou canst not assure thyself, that he will get himself the glory of his pardoning, or sanctifying grace from them.

4. Wilt thou say, But if I may bring glory to God, I ought to do it, though it be by my damnation? Consider, That no man can in any sincerity, pretend to the willing of the glory of God by sinning. The Reason is, because sin is directly opposite to God's Glory. What sense is it to will the glory of God by dishonoring him? Sin is a thing, which of its own nature dishonoreth and reproacheth God. Canst thou pretend to design the honor and glory of God, by doing that which is directly contrary to it? It is a question, whether our reasonable natures will suffer us to will the glory of God in our own damnation? but it is impossible, that any should sincerely wish the glory of God, and pursue this wish by willful and presumptuous sinning.

Object. But still will the poor creature say, Why am I judged as a sinner? What reason hath God to condemn me for my sins, if he getteth glory by them?

Sol. 1. I answer, Because the judgment of God is a righteous judgment, he proceedeth against men according to their actions, and the merit of them, not according to the event of their actions, wisely ordered, besides, and beyond their natural tendency to the glory of his own holy name: That the sinners works issue in the glory of God, is God's work, not theirs; and they can therefore expect no reward upon that account. Besides, the eventual necessity which the Providence of God puts upon things, doth by no means justify the obliquity of the actions. Our Savior tells us, it must needs be, that offenses come; but woe be to those by whom they come. It must needs be that sin should be committed in the World: God hath determined to permit them, men's lusts hurry them into the commission of them; God's Providence must fetch him a great deal of glory from them; but yet, woe be to the sinner, without a timely repentance.

Use. 3. In the last place, Doth God in infinite Wisdom (as you have heard) permit sin in the World, and that for the end that I have shown you, that he might be glorified? Let us then make it our business, to make such uses of the sin that we see in the world, and the sins ourselves have committed in the world, as by occasion of them God may be more glorified by us. If you ask me how this may be, it may easily be gathered from my preceding discourse; but yet for the sake of those who are of meaner capacity, let me in this branch of Application recapitulate a little, 1. For the sins of others which we see permitted in the World.

1. Let us be quickened upon the view of them to adore the patience, and longsuffering of God. Dost thou hear a wretch curse and blaspheme, and profane the great and dreadful name of God, and defy the God of Heaven, challenging his own damnation? and doest thou see God suffering him to live from year to year, and to go on in this course? Doest thou see another in the heighth of rage against the people of God, endeavoring if it were possible to root out all Religion, and daily devouring those that are more righteous than himself? Let it help thee to recognize the patience of God, do thou upon occasion of others profaneness and blasphemy, give God the glory of his patience. Let it make thee many a time reflect and say, O what a patient God is the God in whom I trust! he seeth these vile wretches, he could as easily crush them, as I with my foot can crush a worm; yet he spareth them, and with much long suffering, endures the vessels of wrath fitted for Hell.

2. Let the view of the sins of others which thou seest God permitting for his own wise ends, make thee adore the wisdom of God. Thou art posed to think what glory God can procure to himself, from the profaneness and blasphemy of wicked men; but God will certainly do it, and would never suffer their profaneness, if he did not know how to do it. O! the infinite wisdom of God, that can make the wrath of man to praise him! Let thy heart be affected with that meditation.

3. Again, Doest thou see the world of sin that abounds, doest thou hear of prodigious lusts, blasphemies, cruelties, &c. which make thy soul tremble? Let God upon this occasion, have the glory of his free-mercy and grace towards thy soul. Bless God that he hath given thee another spirit. Say, Lord, why was not I as one of these? I had the same seed of sin in me, my heart was as full of original lust and corruption as theirs? Oh! what reason have I to adore the free grace of God, that I am not as this beastly drunkard, as this unclean wretch, as this monstrous blasphemer! If it had not been for free and rich grace, I had been as bad as they: It is that which made me to differ.

2. But let God have glory from us upon the occasion of his so long suffering us to walk in our own ways. Now that may be many ways, let me a little particularly direct here also.

1. Let it make thee live in a daily admiration of free grace, both in pardoning thy former guilt, and in renewing, and changing thy heart. This, this is a work not for a rapture, not for an hour, or a day; but for eternity. It will doubtless be a great piece of our work when we come to Heaven, to cry salvation to our God and to the Lamb. Blessing, and glory, and honor, and wisdom, and thanksgiving be to the Lord forever and ever. It should be much of our work upon the earth, if we have either obtained the sense of the pardon of our sins, or a good hope through grace: you shall find St. Paul beginning most of his Epistles with such a blessing of God. O you redeemed of the Lord, you that are come out of a state of deep guilt, you can never think, nor speak enough, what God hath done for your souls. It is a great work of God, and he doth his great works, that they may be had in remembrance. Let God have some glory from thee, for pardoning those sins by which he hath been much dishonored by thee; and as for his pardoning, so for his sanctifying grace. Admire God, bless God upon the view of thy former hard heart, profane and unclean spirit; say, Ah Lord! that ever such an Ethiopian as I was, should through grace change my skin, that ever such a rebellious spirit should be made obedient, such a profane wretch should ever have an heart toward Heaven; that ever one that loved his lusts so well as I have done, should be taught of God to love him, and fear him, and delight in him! that a Saul should be amongst the Prophets! a Paul a persecutor, a blasphemer should be amongst the Apostles! a Mary Magdalene should wash her Lord's feet, and be so humbled, as to wipe them with the hairs of her head! the offering up of these praises glorifieth God.

2. Let thy former sins make thee more abundant in penitential tears, and in confessions of thy sin unto God. God delighteth to hear a soul acknowledge its iniquities, and take shame to itself. Let thy reflection upon thy former ways, make thee with Peter to weep bitterly, make thee go alone, and confess thy sins unto him that hath forgiven them; the more vile thou makest and ownest thyself, the more thou glorifiest God, as a God of free grace, and infinite mercy.

3. Let thy former sins engage thee to love God more. Hath much been forgiven thee, O love much: Say with thyself, O, I can never love God enough, I can never do enough for him. I that have done so much against him, I that have been so profane, so vile, that have spent my youth and strength in the service of my base lusts and pleasures, and am yet received to mercy at last; What shall I render unto the Lord? Let my burning love to God, and whatsoever beareth his image and superscription, make some amends for my burning lusts, which had consumed my poor soul, if God had not mercifully quenched them.

4. Let thy former sins, and thy reflections upon them, make thee to walk softly, and humbly, with God all the days of thy life. Doest thou find thy heart at any time begin to swell in an high opinion of thyself? Say, my soul, What hath a sinner to be proud on? what hast thou that hast been so filthy, so polluted to glory in? High thoughts become not one that hath been so dirty, so polluted, and unclean as thou hast been.

5. Let your reflections upon your sins, bring forth that brood of graces which the Apostle mentioneth, 2 Cor. 7.11, Indignation, carefulness, fear, vehement desires, revenge; Indignation at yourselves for your former errors. Anger never hath a truer object, than when it is exercised upon ourselves for our miscarriages. Revenge, a revenge upon ourselves, this doubtless lieth much in acts of mortification, and self denial; men's denying themselves in the lawful use of the liberty of those things which they had before smfully abused. Fear, a fear of again falling into such remptations, as they had before been overcome with. A Care in looking to your ways, and vehement desires in all things to please God, and to walk more perfectly before him.

6. Finally, You shall make an improvement of your sins, if your reflections upon your former sins, both of omission and commission, shall engage you to more frequent acts of homage to him, to be more in prayer, in praise, in hearing, &c. Thus it was with St. Paul, he reflected upon himself, as not meet to be called an Apostle, because he had persecuted the Church of Christ. But (saith he) by the grace of God I am that I am, and his grace bestowed on me was not in vain, but I labored more abundantly, 1 Cor. 15.9, 10.

SERMON XXXVIII.

THe words which I have read to you, are the words of Eliphaz, the Temanite, unto his friend Job, who Chap. 3. had made so bitter a complaint of his afflictions: whether he had this title from his Ancestors, as some think, Gen. 36.11. where we read of one Eliphaz (a descendent from Esau, who begat Teman), or from his Country (which I take to be most probable); for we read Jer. 49.7. concerning Edom, thus saith the Lord of Hosts, Is wisdom no more in Teman? Teman was certainly a City in the dominion of Edom, famous both for wise and valiant men, as you may learn from verse. 8. of the Prophecy of Obadiah; Shall I not in that day (saith the Lord) even destroy the wise-men out of Edom, and understanding out of the Mount of Esau, and thy mighty men, O Teman, shall be dismayed: It is not much material. This Eliphaz in probability was an Edomite, an inhabitant of Teman, a friend of Job, who by appointment was come with the two others to visit Job, upon the report of his great affliction: he began his discourse in the former Chapter, and continueth it in this. I shall not concern myself in the other part of Eliphaz his discourse, in the Verses which I have read to you, he seemeth to comfort Job from a twofold Consideration.

1. That the hand of God was in his affliction; for that is implied, when he saith, Affliction cometh not out of the dust, neither doth trouble spring out of the ground.

2. From the consideration of the fate of man. Man (saith he) is born unto trouble, as the sparks fly upward. The Proposition of these two Verses, is plainly this:

Prop. That God hath a great hand in all the evils that come upon us. Man is born unto trouble, and it is as natural to him, as for the sparks to move upward, and his afflictions come not out of the dust. It is the observation of an Eminent Divine of our own (in his excellent commentary upon this Verse), that this is a Proverbial speech, and the sense of it, That affliction cometh not by chance or fortune; and so the dust, and the ground in my Text stands opposed, 1. To God, and 2. To ourselves. What if I should offer my thoughts, that it is an Eliptical speech, and much parallel to that, Psal. 75.6, 7. For promotion cometh neither from the East, nor from the West, nor from the South: But God is the Judge, he putteth down one, and setteth up another: So here affliction springeth not out of the dust, nor trouble out of the ground, but God hath an hand in all; only this latter part is left to us to be understood. My present design will not lead me to consider how far man is felo de se and the author of his own evils, having the meritorious cause in his own soul; but I shall only discourse of God as the efficient cause, the other will fall in, as that which moveth God to such an execution of Providence.

Here are two branches in the Proposition.

1. That man is born unto affliction and trouble, as the sparks fly upward; it may be understood that he hath a right to it, as the sparks have by the Law of Creation, disposing and ordaining them to such a motion; so man hath a legal right to trouble, by virtue of the first Covenant, In the day thou eatest thereof, thou shalt die. Now this man hath as a sinner depraved, and fallen from that Original rectitude in which God created him. 2. He hath a natural fitness and disposition to it, and is by his nature subjected to a variety of afflictions and troubles. As the sparks, by reason of their levity, have an aptness to move upward; so hath man through his natural constitution, ever since the crasis of his humors was impaired and spoiled upon the fall, a native fitness and disposition to receive impressions of affliction and trouble.

2. That this trouble, these afflictions come not upon us by chance, but by the hand of God. It was the saying of a good Prophet, 2 Kings 6.33. This evil is of the Lord. The Prophet speaks of evils more generally, Amos 3.6. Shall there be any evil in the City, and the Lord hath not done it? and verse. 5. Can a bird fall in a snare on the earth, where no gin is for him? And this is true of all species of penal evils, which we call troubles and afflictions, whether they fall upon our bodies or spirits, or in our estates, or from our relations, &c. The Question is,

Quest. How this is consistent with the goodness and mercy of God? Can God be the Author of evil? Lam. 3.33, 34. He doth not afflict willingly, nor grieve the children of men to crush under his feet all the prisoners of the Earth.

Sol. The answer is very easy, there is an evil of sin; of this God cannot be the Author, he can neither be tempted with evil, nor tempt any man: but there is an evil of punishment, indeed in itself not evil, as I shall show more by and by. Of this none doubteth but God may be the Author, yea there is no evil of this nature in the City, which he hath not done.

2. Nor is this at all inconsistent, either with the purity and holiness, or the mercy and goodness of God; for, as I said before, these kind of evils are only nuncupatively so, and have no more evil in them, than as they are ingrateful to our pallats, and but nicknamed evils by us, following the fallible judgment of our senses. Quae vulgus infamat malorum titulo arcanis suae benignitatis decrevit; God in his eternal thoughts of love, hath decreed the effecting those things which we scandalize with the name of Evils: Evils of punishment are good under a disguise, and we should not call them Evils, if sense did not cast a mist before our eyes. 'It is sense, deceivable sense, that both makes us call the real evils of sin good, and the real good things of afflictions, and troubles, evil. When God once dispelleth this mist, and opens the eyes of the spiritual understanding, it sees after another manner, and it then cries out with David, Psal. 119.67. Before I was afflicted, I went astray, but now I have kept thy word. Vers. 71. It is good for me that I have been afflicted, that I might learn thy statutes. Thus the child, when it comes to understanding, blesseth the rods and ferula's with which he was corrected; and which, when he was a child he deprecated, and would gladly have cut in pieces. Let me show you a little, that these things which we disgrace with the name of Evils, and of which the holy and gracious God is not ashamed to be the Author; are not Evils, but such as deserve a better name, and such good things as are some of the greatest goods the child of God meets with on this side of Heaven. To this purpose we will consider them,

1. As they contribute to the Predication of the Holiness and Justice of God, and the making him to be feared and adored in the world.

2. As they many ways contribute to the happiness of those that shall be saved.

1. I say, first, as they predicate the glory of God's Justice and Holiness. Justice and Holiness are two eminent Attributes of the Divine Being, so essential unto it, as if he should not be just and holy, he could not be God. Now the Holiness and Justice of God could never be so known in the world, but for the afflictions, troubles, and punishments which are abroad in it; God is infinitely removed from our senses, we can only read him in his word, and in his works. The word of God evidenceth these two Attributes to us by faith, for the word is the object of faith, and faith is the evidence of things not seen. The word of God speaketh God a just and holy God, and therefore we believe it: but as in a State, the Justice of the Magistrates would never be seen in making good Laws, and discoursing just things, if he never put them in execution; so neither should we ever have any demonstration of the Justice and Holiness of God, if it were not for those afflictions and punishments of sinners, by which he declareth to the world his abhorrence of sin, and the exactness of his Justice. I remember the Apostle, Rom. 3.25. telleth us, That Christ was set forth to be a propitiation through faith in his blood, to declare God's righteousness: and God being about to destroy Pharaoh, saith, I will get me honor upon Pharaoh. What honor? the honor of his Justice and Righteousness. It is the great interest of God, to declare unto the world his Justice and Holiness; How else should he have the revenue of his glory from these Attributes? Now I say, Evils of punishment are upon this account great goods, and were necessary, if they were causative of no other than this good. If God obtained no more from them, than the Proclamation of his Holiness, and Predication of his Justice and Righteousness, yet this were enough: and thus much he gains from his punishment of the worst of men; if they be not made better by them, yet God is by them made more glorious, and declareth his righteousness. The argument is this: Those things cannot be evil, however we may miscall them, which immediately tend to make God more glorious in the eyes of the world: but this all Evils of punishment do, they speak God a pure and holy God, and a just and righteous God. But there is much more to be said than this is.

2. They very much contribute to the good of such as shall be saved. 1. They contribute to make us better while we live here; and, 2. To make us eternally happy hereafter. It is only the foolish child that (as I said before) quarrelleth at the rods and ferula's that correct the wildness and wantonness of its youth. The grown man blesseth God, and thanks his master for them: He that spareth the rod, saith Solomon, hateth the child: but he that loveth him, chasteneth him betimes, Prov. 13.24. and advising Parents, again saith, Prov. 23.13, 14. Withhold not correction from the child; for if thou beatest him with the rod, he shall not die: thou shalt beat him with the rod, and shalt deliver his soul from hell. In short, 1. By afflictions, Souls ordained to life, are kept from hell. 2. By afflictions, such souls are fitted for the Kingdom of Heaven.

1. I say, first, By afflictions, as by a divine sacred means, the souls of such as are ordained unto life, are saved from hell. If man's rod may be a means to such a blessed end, God's rod will certainly do much more: the rod and reproof give wisdom, Prov. 29.15. Solomon tells us, That foolishness is bound up in the heart of a child, but the rod of correction shall drive it far from him, Prov. 22.15. It is as true as to the Children of God, as it is with reference to the Children of men. Have not you observed a tender Mother, sometimes seeing a foolish child too busy with the fire, or candle, taking the child's hand, or finger, and holding it so near, that it scalds, or burns itself, so learning the burnt child to dread the fire? God hath never a child, but is too too ready to be playing with hell-fire, playing over the hole of the Asp, and den of the Cockatrice. God takes his children's fingers, and scalds them a little with the fire of Hell in their Consciences, making them to be a continual terror, instead of a continual feast, or with the Candles of Afflictions and outward trials, and thus they are delivered from Hell. Adam had never seen death, he had only heard of it in the threatening, in case he did eat of the Tree that stood in the midst of the Garden: he put out his hand and took of the fruit, and did eat, his posterity shall now see and feel death; they shall be in deaths often, and have leisure to think, if the torments of the stone, or the gout be so great, what will the torments of Hell be? If I am not able to stand under the terrors of an affrighted Conscience for a few months, how shall I abide everlasting wrath? That so he may be more wary and afraid. Demonstrations of the truth of the word, have a great force with our unbelieving hearts. God hath therefore in infinite wisdom and goodness, so ordered it, that one while his people shall be in the fire of a Fever, another while in the darkness of a divine desertion. By the first they shall learn to conclude how hot the fire of Hell must be; by the later, how dreadful that utter darkness shall be, which shall be the impenitent sinners portion: what it is to be forsaken of God forever, upon the hearing that dreadful sentence, Depart from me you cursed, into everlasting burnings, prepared for the Devil and his Angels. They shall sometimes find Satan at their right hand, to learn them what it is to be with the Devils to all eternity; they shall sometimes want bread to eat, and water to quench their thirst, and left from thence to conclude, what the condition of a Dives is, that would in those flames be glad of a cup of cold water to cool his tongue: they shall have extremities of pains for a little time in some particular joints and limbs, and thence gather what the torments of the whole body and soul must be forever and ever; when all the Vials of Divine wrath shall be poured out upon them. I do not doubt, but many a soul in glory, is this day blessing God for its life of trials, pains and afflictions; and could we hear them speak, they would tell us, they were beholden in a great measure, to the thousands of little hells, they suffered here, for the Heaven to which they have crowded, through much tribulation, and waded through many waters of Marah, which they found it difficult (while they were in their delicate flesh) to drink of, because their taste was bitter.

2. By afflictions and troubles the saints are fitted for the Kingdom of God. They are such good things as accompany salvation, and make the heirs of salvation fit for the Kingdom of God. We must be made meet for the inheritance of the saints in light before we come to it, Col. 1.12. and we are made so by afflictions in a great measure. Do you sometimes see some beautiful stones in a famous structure, shining with variety of Colours, and adorning the places where they are? How came they (think you) by this beauty? were they only beholden to the Painter for an ingenious mixture, and laying on of colors? This would never have made them so without hewing, and smoothing, and polishing; but both these together complete their beauty. The Stone-cutter first hews off their roughness and polisheth them; then the Painter layeth his colors upon them. Amongst other expressions, by which the Scripture expresseth the blessed state of the saints, this is one promise, Rev. 3.12. I will make him that overcometh a pillar in the house of my God. To make a Soul a Pillar, a beautiful glorious Pillar in the House of God; it is not enough that the holy spirit comes, and like a Painter adorneth the soul with its varieties of gracious habits; but the Providence of God (especially as to some of them, who are of courser rougher constitutions,) must also come and hew, and cut, and polish them, with varieties of trials and afflictions; and thus they become at last beautiful Pillars, beautiful for faith and patience, for self denial and meekness; strong to bear the cross, and submissive to the burden of it. Thus by many tribulations they enter into the Kingdom of God; by many tribulations, not only as the road to Heaven, the dark entry into that place of light, but as means fitting them for Heaven; Files, filing off that rust with which they could never enter in there. Even the man according to God's own heart confessed, that before he was afflicted, he went astray; and that his afflictions had contributed to his learning of the Lord's Statutes. We sillily call afflictions evils; but consider thyself (saith an acute Author) how often hast thou been made better by those things, those afflictions which thou defamest with the name of evils? Augustine lamented, that a Fever had corrected that lust in him, which the love of God, and the meditation of that could not extinguish. Certainly the same reason which forbids us to call that good which maketh us worse, will likewise restrain us from calling that evil which maketh us better. God doth ex dispendio naturae, parare compendium gratiae; (in the phrase of an ingenious Writer) he maketh the outward man decrease, that the inward man may by it increase: so that troubles and afflictions seem but Divine inventions to make the saints both more holy, and more happy. How should we have lien grovelling on the earth, if God had not prepared us there a bed of thorns; and lien always sucking at the worlds breasts, if God had not rubbed them with this wormwood? How often would the pitifully wanton heart of a good Christian have been priding itself at a Looking-glass, if God had not spoiled her smooth face with the Small Pox, or some other deforming disease? How often is the love and delight of a soul canton'd out to a Wife or an Husband, to a Child or a Friend; and how little a share hath God of it, until he cuts off these suckers from the roots of our souls? How little time can a man or woman oft times find for Meditation or Prayer, for examining his heart, and reflecting upon his ways, till God shutteth him up in a Prison, in a sick Chamber, &c. that he hath nothing else to do? then he cries with the Church, Let us search and try our ways, and turn again to the Lord. How little, how seldom should we with any seriousness, or in any solemn manner remember God, if God sometimes did not forget us? When should we be willing to entertain thoughts of a better life, of a more enduring substance, if we always had full measures of the contentments of this life? The uncertainty we have of earthly riches, makes us look for the more enduring substance. A banishment from our Country, or daily persecution and vexation in it, makes us think of, and prepare for a better Country. By dying daily, we become willing to die, and to be with Christ. If we did not see the gourds that refresh us, and keep the heats of the world from our heads, come up in a night, and go down by an East wind the next night, we should cry, it is good for us to be here, let us build us Tabernacles. We should be married to the world, and unwilling ever to think of a divorce, or a being married to Christ, if God did not sometimes let us experience that we had a lie in our right hand, were fond of a picture, and embraced a shadow. The Gaols, and prisons of the earth make the earth more bitter, and the liberty of the sons of God more sweet. The pains of the earth, and the labors of the world, make the rest of Heaven and the joys thereof more desirable. Besides, that faith and patience are no Summer-graces: if we should never have any Winters, when should they have any exercise? Tribulation worketh patience, and the hour of trial is the time for its perfect work. But this were almost an infinite Theme to discourse in its latitude, the variety of good which floweth to the souls of God's people from afflictions and troubles; they are by them tried, purged, made white; they are by them made more holy and humble, all which good justly entituleth God to a being the Author of them; they do not only flow from his justice, as the just punishments of sin, but they are the noble effluxes of his goodness, and are so far from derogating from the glory of that, that they exceedingly tend to the commendation of it; and we are mistaken in the notion of them when we call them evils, and make up the judgment merely from sense, which indeed so nick-nameth them. I know indeed there is another Phaenomenon of difficulty here, and that is, how it can stand with the justice of God to punish his people for those sins for which he hath accepted a satisfaction from the Lord Jesus Christ, and given an acquittance in the actual justification of a sinner, and the forgiveness of his sins? but I have spoken to that before, when I spake to that Observation, That God with the afflictions of this life, doth often punish past, and pardoned sins. I shall therefore pass on to the application of this discourse, which I shall dispatch in two words of exhortation. 1. To own God in all your troubles and afflictions. The second shall be to study such an improvement of your afflictions, as instead of quarrelling at Divine Providence in these dispensations, you may see reason to bless God for them.

Use 1. In the first place, Doth not affliction spring out of the ground, nor trouble out of the dust? O then, in the day of your troubles look not only upon the ground, let not your eyes be merely upon the dust. It is the silly Dog that runs after the stone that is thrown at him, and biteth that: wiser creatures (such as man is) overlook that, and consider the hand that hurled it. Afflictions of all sorts, are but stones out of the sling of Divine Providence, they are God's messengers; he saith to the Disease, go, and it goeth; come, and it cometh. Art thou sick? see the Lord calling for the disease that disordereth thee. Art thou reproached? see also this affliction not rising out of the dust. Shimei cursed David; Perhaps (saith David) God hath bidden him curse. It is strange how much light to this purpose shone upon the Heathen. I remember Virgil an heathen Poet, in the story of the taking of Troy, bringeth in Aeneas telling great stories of his valor, in that night Troy was taken: he tells us that he at last saw Helena the strumpet, for whom (as that fable goes) all that misery came upon that place, and was about in his heart to kill her: two things the Poet representeth as hindering him. 1. That he should get no reputation by killing a woman: But a second was, his Mother Venus appeared to him, and tells him.

That he was not so much to blame Helena (the Grecian strumpet) nor Paris the Trojan adulterer, that by his fetching her from her Husband, a Nobleman of Greece, had given occasion to that war, but the anger of the gods: (they were Heathens, that was their dialect) and then the Poet goes on, describing how Venus shown her son Aeneas, Neptune o'returning the foundations of the walls with his Trident. Juno keeping the gates open, and calling in the enemies her favorites from the Ships to invade the City, and Minerva in another place battering down the Towers, and Jupiter himself putting valor into the Grecians. Even the Heathens by the light of nature understood their afflictions coming from a Divine hand. Certainly Christians that have the Scriptures should understand more. Art thou, or are thy relations sick? See God standing at thy beds head, and giving strength to thy disease: art thou in Prison, see the hand of God locking the prison door upon thee, and keeping thee in bonds: could we do this, let me but instance in two or three excellent effects which would follow our recognizing God, as the Author of our afflictions.

1. It would restrain both our hands and tongues from all thoughts of private revenge upon instruments of evil to us. O how ready, if any hath done us evil, are we to say, I will do unto him, as he hath done unto me. How natural is a Lextalionis, An eye for an eye, and a tooth for a tooth, and an ill word for an ill word, and an ill turn for an ill turn. Indeed the Magistrate ought sometimes to give it; he is the Minister of God to revenge evil: but could we but say with David, perhaps God hath bid him curse, God hath bidden him to smite me with his tongue, or with his fist of wickedness. We should leave vengeance to him, who hath said, Vengeance is mine, and I will repay it; I speak not this exclusively to anything but thoughts of private revenge. It is lawful enough to seek for satisfaction for injuries done us in our names or estates, by the Magistrate, and according to the laws of the Nation in which we live. But I say, the consideration of the hand of God in all the evils that come upon us, should bridle our thoughts as to private revenge.

2. A due consideration of this, would also stop our mouths as to all effluxes of impatience; could we but say concerning every evil that befalls us, this evil is of the Lord: we should presently think, Who shall say unto him what dost thou? It is the Lord (said that good man) let him do what seemeth him good: I held my peace (saith David) when I understood it was thy doing. Indeed our rational nature is so far convinced of God's sovereignty and justice, and right to do with his creatures (especially sinful creatures) what seemeth him good, that it is in some measure disposed to be silent before the Lord: but especially every renewed and sanctified nature, readily puts its mouth in the dust, and cries out, Why doth the living man complain, a man for the punishment of his sin? The justice of God, the wisdom, goodness and mercy of God stopeth his mouth. 'It is true, we are but flesh, and the best of God's people have their fits of impatience; Job (you know) had so; but Godly men will quickly come out of them, as Job did, Job 40.4. Behold (saith he) I am vile, what shall I answer? I will lay my hand upon my mouth: once have I spoken, but I will not answer: twice, but I will proceed no further.

3. This would turn our eye (in the days of our afflictions) upon our hearts, and make men think of searching and trying their hearts, and turning again unto the Lord. While men think of their afflictions as springing out of the ground, and arising merely from the dust, the natural accident of their frail bodies, which being dust, must be crumbled again to dust by such means, they only look to the Physician for a repair of their lapsed health; while they only eye their troubles as arising from men, they look for nothing but a Buckler to defend themselves, or some cudgel to thresh their adversaries with, requiting them for the evil they have done them. But when they come once to see God in their afflictions, and to look upon them as coming from a Divine hand, from the great God of Heaven and Earth, then they begin to smite upon their thighs, and to say, What have we done? Let this be therefore our business, of what kind soever our Affliction be.

Use 2. In the second place, let not this only engage us to own God as the author of our evils of punishment, but also to apply ourselves unto God as to him who alone can help us in our times of trouble. Nature directs it; how ready are we in our bodily pains and afflictions to cry out— O God help me, &c. I remember the saying of our Divine English Poet.

The word of God directeth it. Is any man afflicted, let him pray, saith the Apostle. Call upon me (saith God) in the day of trouble, and I will deliver thee and thou shalt praise me. This was the practice of the Saints in all times. It was Asa's fault in his Affliction, that he sought unto Physicians more than unto God; it is the condition upon which help, and deliverance is promised, be the species of the trial, and affliction what it will.

Use 3. In the last place, let us learn from hence, instead of quarrelling at Divine Providence and Justice in afflicting, so to behave ourselves under our troubles, as we may see cause to bless God for them, and to admire Divine goodness in them. Nazianzen telleth us a story of one Philagrius, who in his affliction brake out into this expression, Gratias ago tibi Pater! tuorum{que} hominum conditor, qui nos invitos, & reluctantes beneficiis afficis, & per externum hominem purgas internum; that is, I thank thee, O Father, and maker of man thy servant, for that thou dost us good against our wills, and while we reluct to it and by the outward, purgest the inward man. And I have read a remarkable passage of Plinius Secundus (an Heathen too, in an Epistle of his to Maximus ) The sickness of a friend (saith he) hath lately informed me, that we are best when we are weak for who is there, who while he is sick is covetous, or proud, or wanton, who then serveth his amours? who is ambitious? Then saith he a man remembereth that there is a God, and that he is but a man, then he admireth none, envieth none, despiseth none; then he neither heareth nor carrieth false tales. O (saith he) that we could be as well, when we are well as when we are sick. This is that I could wish too. But the worst is, we are very religious, and innocent when we are in affliction, but when we are got out of the net we are as foolish, and wanton as before. God by trouble and affliction for the time doth us good, Subtilissima ejus beneficia (saith an ingenious Author) Sponte dantur sed non sponte recipiuntur. But for the most part, that goodness proveth like a morning-dew. But in order to the improving trouble, and affliction, let me only commend to you four things with which I shall shut up my discourse on this argument.

1. The first is Meditation. Affliction is a seasonable time for much Meditation. It is a fit time for thee to meditate wherefore it is that God contendeth with thee, Job 10.2. I will say unto God do not condemn me, show me wherefore thou contendest with me. The time of affliction is a fit time, when man sits alone, and keepeth silence; and the noises and hurries of the World do not disturb him, to be thinking what he hath done, communing with his own heart upon his bed; and certainly this will have a good influence upon thee, if thy sickness will make thee avoid eating a dish of meat for the time to come; which appeareth to thee, the proximate cause of thy disease, surely it will lay some Law upon thee as to the favoring of such lusts, which appear to have been the more remote cause provoking God in that dispensation against thee. It is also a fit time for thee to meditate of the vanity of all the contentments of the world.

Experience then teacheth a man. That Riches profit not in the day of wrath; all a man's house, and Land, and Gold, and Silver, will not relieve him in a Fever; what a pitiful thing is beauty, or strength, which one fit of sickness depriveth us of, what a lamentable excrement is well set hair; which a cough turns into baldness? what vain things are fine clothes, which in sickness are exchanged for rags? It is a seasonable time also for thee to meditate of Divine goodness, what a mercy it is that the Rattle snake hath a rattle; The Tiger, another beast to give warning of 'tis being near? that thou hast diseases to put thee in remembrance of thy latter end? It is a fit time also for thee to meditate of the power of Divine wrath?

2. Vow unto God in the day of thy trouble; Jacob did so, Gen. 28.20. So did David, Psal. 132.2. Lord (saith the Psamist ) remember David and all his afflictions, how he sware unto the Lord, and vowed unto the mighty God of Jacob. Jonah did so, Jonah. 2.9.

3. But then remember to pay thy vows. Vow, and pay unto the Lord your God, Psal. 76.11. Better you should not vow, than that you should forget to pay what you have vowed. This were to snare thyself in the words of thy own lips.

4. To this end (lastly) Pray that you may keep your sick bed impressions upon your hearts. In your troubles, you had thoughts of your eternal state upon your hearts, then you were thinking what you should do if you should be called to God's judgment-seat. Then you were saying, If I live, I will be another man, I will keep Sabbaths better, be more in Prayer, more in reading, and hearing the word, more watchful over my heart, more careful of my ways, more conscientious in my dealings, more strict in my Family. If ever I recover, I will by the grace of God never be so worldly, so carnal as I have been: well thou art recovered, now pray that thou mayest fulfil thy vows, and that these impressions may not be off thy heart forever.

SERMON XXXIX.

IS there any evil in the City, and I have not done it? (saith God by his prophet Amos. ) The interrogation is an undoubted Negation; Vain man would be wise, though (saith Job ch. 11.12.) he be born like a wild Asses colt. Hence it employeth itself in traducing the equal ways of God, as if they were unequal. Hence he saith how can that God who is infinite in goodness, be the Author of evil? Is it good for him to oppress, to despise the work of his hands? Job 10.2. In my last discourse I shown you that it was consistent enough with the goodness of God to be the Author of the evil of punishment. We look upon a staff in the water, and it appeareth to us crooked, when the fault is not in our staff, but only in the weakness and imperfection of our sight, and the unquietness of the water; pull the staff out of the water, and look upon it by a due medium, and that is straight. We look upon things with blood shotten Eyes, and they appear of strange colors but when our Eyes are rectified, then we see them in their true and native colors. We look upon a star at a distance, and it appears to us as a spark, or a very small body of light, when indeed it is a great Globe; we see a little man standing by a Dwarf, or Pigmy, he appears of a great stature to us, remove the little body from him, and then you see his true dimensions.

1. God's ways of Providence, as apprehended by our imperfect and weak reason, are seen like a staff in the water. The ways of God are right ways, but we have a very imperfect faculty of arguing, judging, and concluding; and can see them no otherwise than our lapsed reason represents; this makes us call them crooked.

2. Our hearts are also vitiated, and blood-shotten, with lust, prejudice and passion, and this makes the ways of God appear to us in strange colors; when once a Christian hath cleared his Eye-sight with God's Eye-salve, then he seeth them as they are; and having quitted himself of lust and prejudice, he findeth no difficulty to conclude them holy, just, and good.

3. The wisdom of God in the ways of his Providence, is like the Sun or Moon in the firmament, which are vastly great bodies, but appear to us but small Globes, and full of spots, by reason of our distance from them. Who can by searching find out God? who can find out the Almighty to perfection? it is as high as Heaven, what canst thou do? deeper then Hell, what canst thou know? the measure thereof is broader then the Earth, and longer then the Sea, Job 11.7, 8.

4. We look upon the great God in his ways, and motions of his Providence, as standing by our reason, and fancy, and compare his wisdom with ours, measuring the Divine reason and actions, by our yard-wand, and the wisdom of God seems to us a deformed crooked thing, but let our natural reason be rectified, and sublimated, and once Sanctified by Divine grace; let our minds be enlightened by the Spirit of God, and we shall then see things clearly as they are. These are the general causes of men's misjudgings and misapprehensions concerning the Equity of God's ways. But let God be true, and every man a liar: let him be holy, and let what will become of man's reason and judgment. It is bad Logic, but it may be good Divinity sometimes, to hold the conclusion, when we cannot deny the premises which seem to argue against it. There goeth a story of Melancthon, that being once pressed by Eccius the Papist with an argument, to which he had not an answer ready, he took time, and said, Cras Respondebo; that he would the next day give answer to it. It may be a Christian may sometimes be put hard to it in his thoughts to solve all the Phenomena's. Which a subtle Sophister will make appear upon the ways and motions of Divine Providence, but in this case let him hold to the conclusion, and say I am sure the Judge of the whole Earth cannot do unjustly; however it be, God is holy, and just, and good, I will study an answer to this Objection. Socinus some where saith, that if he should meet with anything in Scripture which were contrary to his reason, he would not believe it to be the sense of Scripture. Proud man! Must he think to measure infinite wisdom with his bucket, and to scoop out the Ocean of wisdom that is in God, with his spoon? How much better had it been said I believe what God hath said, and I will study to reconcile it to my reason if I cannot do it, I will rather deny my own reason than the Revelation of the Divine will and wisdom. Luther I think was in the right when he would have the Christian say, Tu Ratio stulta • es, audi verbum Dei & tace: Thou, reason, art a fool, hear the word of God, and hold thy peace. But to proceed yet further in my discourse. You have heard it is not inconsistent with the purity, and holiness of the Divine being to be the Author of evil of punishment. Because evils of punishment, are indeed no evils, only so miscalled by us. They are great goods to the people of God. But once more vain man that would be wise, the man of reason that thinks he can show us a mote in the Sun, or a crooked angle in the straight lines of Divine wisdom, comes forth and saith.

Quest. Supposing it consistent with the purity, holiness, and goodness of God, to bring evils of punishment upon men, who he knows will be made better by them, and be helped by those little Hells to escape greater, and by much tribulation be fitted for the Kingdom of God; yet what is this to those whom God knows will never be made better, never be made conformable to the image of his Son. If these evils of punishment, are true and perfect evils how can an holy God be the Author of them?

1. I answer. We must grant, that there are some stones in the Earth, that no hewing will fit to make pillars for the house of God. God by his Providence may knock them in pieces, and by afflictions break them, but afflictions and troubles shall never mend them: and indeed this is an ordinary observation, as Fire softeneth wax, but hardeneth clay, so affliction which often makes the people of God better, ordinarily make wicked men worse, they come out of the fire worfe than they went in, Pharaoh was such a one, ten plagues one after another, wrought no change in his heart but for the worse, he was more hardened than he was before, Ahaz was such another, who when he was afflicted, yet did more wickedly; the Scripture sets a brand upon him for it. This is that King Ahaz, and we have too too many instances of such in the age, and generation in which we live.

2. Again, what if some be afflicted, who grow worse, and get no good by their Afflictions, yet may not God use means that have a rational tendency to their good? Trouble and Affliction is the voice of God unto the worst of men, crying to them for repentance and reformation; they will not hear the rod, must not therefore God use it? Or doth it not speak when he useth it? What if God knoweth that affliction will do them no good, but give them occasion further to harden their hearts; is God bound by his Providence to act according to his own Omnisciency or counsel? God deals with men who are reasonable creatures in a reasonable way, one while persuading and exhorting, another while chastising and corecting; shall not God by his Ministers persuade all men to repent, and to believe, because he knoweth from Eternity who will or will not obey those precepts? Shall not God by his rod teach men to repent and believe, because he hath determined not to give special grace to all? certainly it is but reasonable, that God should allow them reasonable means in order to what he requireth of them, though he knoweth they will make no use of them; in their not doing so, they at least render themselves inexcusable.

3. This Question proceedeth upon a grand mistake, viz. That all punishment is 〈 in non-Latin alphabet 〉 , for the amendment of the person punished; and that if such an end cannot be propounded, or shall not be obtained, Punishments are things not reconcilable to the holiness and goodness of God. This now is a very great mistake, and not only contrary to Divinity, but to the reason of human Policy. It will the more Illustrate this matter, and make the way of God in this appear more easy and plain, if I show you,

1. That all men agree, that the amendment of the offender, is not the only end of punishment, but there are other ends for which the wisdom of man judgeth punishments necessary.

2. That as to God Reason holds much more, and the Scripture hath revealed other ends which he aimeth at in punishment, than the amendment of the person offending, which are highly consistent with his holiness and justice. Seneca, a great (Pagan) Philosopher, mentions three ends in punishments. 1. The amendment of the person offending. 2. The security of others who may be in danger by his lawless sinful courses. 3. The amendment of others. It is true there is a punishment, the end of which is only the amendment of the person offending. Thus Parents punish their Children, Masters their Scholars and Servants: to this purpose Magistrates use whippings, brandings, houses of corrections, goals, &c. But these kinds of punishments cannot reach unto death; because there can be no amendment of a person after the determination of his Being. It is true, sinners by being cut off sometimes, are stopped from further sinning; but properly, none can be said to be made better by being put to death; and if there were no other end of punishments dictated by human reason, than the amendment of the person offending, human Laws could ordain no capital punishments: But the wisdom of the Politicians of the world, we see hath ordained capital punishments for some offenses, and some offenders; yea, and degrees of torment in death, according to the degree of the offense. Amongst us, in case of Treason, Malefactors are hanged, drawn and quartered; in case of murder, and other Felonies, they are beheaded, hanged, burnt, &c. and we shall find this wisdom of men justified by the supreme Wisdom of God, who ordained capital punishments for divers offenses, as you read in the Law of Moses. Although therefore the amendment of the offender be one great end of punishments, for as much as deliberate, and ordinary acts of naughtiness, beget in us a further proneness and inclination to them, and beget ill habits in us; punishments are ordained, the smart of which, may wean us from the pleasure which ariseth to us from sinful acts: but though this be one, and that a great end of punishment; yet it is not the only end for which the wisdom of man teacheth him to make use of them. There are others, such as are, The vindication of the authority of the superior from contempt, the amendment of others, the security of others, &c. It is indeed true, That man not being his own end, can do nothing rightly, but what he doth for some good out of himself; there must be something out of himself, for which he acteth, and that something must be good, or his action will be evil and bad: But it is not necessary, that this good which he makes his end in punishment, should be the amendment and reformation of the party punished: If it were, he could never punish with capital punishment. Besides, there is a twofold greater good than this, which he may aim at. 1. The glory of God, and the vindication of the Divine Majesty. 2. The good either of the whole body of the political society, with which he is betrusted, or some considerable 〈1 page duplicate〉 〈1 page duplicate〉 a part of them. Hence it is, that Magistrates rightly cut off Blasphemers for the vindication of the glory of God, as well as for the example of others: and cut off Murderers for the security of other men's lives, as well as in execution of the Divine Law concerning such offenders. But

2. Let me show you, that as to punishments inflicted by God, Reason holdeth much more; and as the Scripture revealeth, so Reason justifieth other ends which he both proposeth, and obtaineth in the punishment of sinners, to whom affliction doth no good in order to their amendment and reformation. Let me a little open this.

1. It is truly said by a learned Author, That God's actions may be right, though they have no other end beyond themselves. Mans cannot be so, he must act for some end, some good end, and that must be out of himself; but the case is otherwise as to God; he is his own end, and may punnish a sinner for no other end than that he may be revenged upon him. He hath made the wicked for the day of wrath, Prov. 16.4. and saith that Author, The Scripture declaring, that God takes a pleasure in his vengeance upon sinners, that he will mock at their calamity, and laugh when their fear cometh: as also the last judgment, are all evident demonstrations of this. Now, supposing this to be true, it is apparent enough, that God's bringing evil and trouble upon such sinners, concerning whom, he knoweth that they will never be amended by their troubles, but made worse; is reconcilable enough to the purity, holiness, and justice of God. I will (saith God) get me glory upon Pharaoh. I told you in my last Exercise, that if there were no other good that came from evils of punishment, than the predication and magnification of the justice and holiness of God; yet that were enough to warrant the entitling of God to be the efficient cause and Author of them: The making of God's Power and Justice known, the vindication of his Sovereignty and Holiness, is a noble effect of Divine Providence. Now, where God doth not obtain the reformation and amendment of the sinner, yet he obtaineth this, he gets himself glory upon the poor wretch which actively refused to give him glory. Divines and Philosophers too truly say, That in punishments, Respicitur, aut utilitas ejus qui peccavit, cujus intererat peccatum non esse, aut indistincte quorum libet; that is, there is always a regard had, either to the good of the offenders, or to the good of some others, whose interest it had been not to have had the offense committed. Supposing God not always in punishments, to have a respect to the good, and amendment of the sinner that is punished, which is most certainly true, as to the punishment; yet he hath respect unto another, and that a far greater good, the glory of his own great name. Now certainly, it is consistent enough with the holiness, justice, and goodness of God, to act for the glory of his name, though it be to the prejudice and ruin of his creature; considering that it is such a creature, as by his rebellions hath reproached the Sovereignty of his maker: but this is but one good which God obtaineth by those punishments.

2. Again, God by the punishment of sinners, though he obtaineth not their amendment and reformation, obtaineth yet another more Universal good; and that two ways. 1. In the reformation and preventing at least the wickedness of others. 2. In the upholding of the government and discipline of the world. This is one end of punishment by men's Laws; therefore are some malefactors hanged up in chains by the way-side, that all who pass by, may take notice, and be afraid of committing such wickedness. God by punishing and troubling sinners, strikes a terror into the hearts of others, that if he pleaseth not to sanctify their affliction to their salvation; yet by it much sin is hindered in the world, from whence his name had been dishonored. Yea, and Lastly, Government and discipline is in some measure kept in the world, and God's authority is upheld: These ends now God obtaineth in the punishment of the vilest and worst of men; though it may be they, instead of being reformed and amended, do but blaspheme, because of their plagues; yet others seeing them, are afraid, and take heed of such courses. O! what a place of murders, and frauds, and beastly lusts, and all sorts of disorders would the sordid passions of men make the world, were it not for the troubles and afflictions with which God followeth some sinners! for though some are to be corrected and restrained by nothing; yet doubtless multitudes of people are at least restrained by the exemplary vengeance which they see God taking upon some sinners, either immediately by his own hand, or by the hands of magistrates, who do not bear the Sword in vain, but are a terror unto evil doers. Now let us but consider the great God, as willing his own glory, and that in every attribute, that of justice, as well as that of mercy; or consider God as the great and mighty sovereign of the world, whose interest it is to keep up his authority amongst men, and an awe and reverence of those rules which he hath pleased, to prescribe for the regulation of men's lives: Or as he is a most pure and holy God, offended and injured by the sins of men, whose concern it is to restrain the exorbitancies of creatures; or finally as an only wise and prudent governor, to whom it belongeth so to carry himself (observing rules of justice still) towards individuals, as may best conduce to the peace, good, and tranquility of the whole. I say, which way soever an intelligent person doth consider God, it appears but an exceeding reasonable motion of Providence, that he should plague and chastise some sinners, though he knows they will get no good; but instead of being amended, will be made worse like Ahaz.

Use 1. Let us observe from hence (in the first place) how just and reasonable the ways of Divine Providence are. O house of Israel (saith God) are not my ways equal? are not your ways unequal? The reason of our quarrellings at the motions of Divine Providence, is our weighing them with false weights, and a deceitful balance, or our superficial and perfunctory consideration of them. The truth is, we do ordinarily accuse God as inequal in those things, wherein he acteth after the manner of men, whose equity yet we never question; we will allow the Potter to have power over the clay, and to make this piece of clay a vessel of dishonor, and that a vessel of honor; yet we will not allow the Lord of the whole earth, the Potter to the whole world of men, who are but so many pieces of clay in his hand to do the like: we will allow a sovereign Prince a power to kill, and to save alive whom he pleaseth; but we will not allow that Princes maker to have the same jus absolutum, the same sovereign power, though it be granted, that he never executeth it, but upon the demerits of his creature: we can allow an earthly Prince a power to punish Wives for the errors of their Husbands, and to disinherit Children for the treasons of their Parents; but we think it much to allow a power to God justly to punish relations for the sins of their correlates. We can understand the justice and reasonableness of men in punishing some malefactors, with such punishments, as leave no room for repentance and amendment; but must call God's justice, holiness and goodness in question, if he doth but the same thing we do every day. But O you sons of men! are not the Lord's ways equal? Let us learn under tremendous dispensations of vindicative justice, to lay our hands upon our mouths, to acknowledge and confess the Lord's righteousness, and instead of disputing the issues of Divine Justice, to adore them, and fulfil the Lord's ends in them.

Use 2. This in the second place, may show us one cause of rejoicing in the executions of Divine Justice, upon mischievous, and incorrigible sinners. The truth is, it speaketh both an ill temper, and worse Christianity, to rejoice merely in the evils that befall the worst of men. Charity wisheth well unto all, and obligeth men to mourn with those that mourn. But upon other accounts, the cutting off of sinners is matter of joy. Psal. 58.10, The righteous shall rejoice when he seeth the vengeance, and he shall wash his feet in the blood of the wicked. God's coming with vengeance is made the matter of a promise, Psal. 35.4. It hath been made the matter of God's people's prayer, Jer. 11.20. But, O Lord of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them; for unto thee have I revealed my cause, so Jer. 20.12. And certainly it is also matter of praise, and thanksgiving, and that upon more accounts than one.

1. As God, by it, gaineth the glory of his justice, and gets himself honor. God's glorifying of himself, and making his name great, is what the people of God ought continually to rejoice in. We see sometimes persons, and parties in the world, opening their mouths against Heaven, and bidding a bold defiance to the God that reigneth there, and daring Divine Justice a long time; we cannot but stand and tremble at it. The patient God at last taketh these wretches so doing, and cuts them off in the midst of their bold defiances. They have it may be some years, as complements of their discourse, challenged God to damn them, and the Devil to take them; God at length falleth upon them, teareth them in pieces, makes them to know there is a God in Heaven that judgeth the earth. Now when the righteous man seeth this vengeance, he hath reason to rejoice, that God hath made known himself, vindicated his glory, &c. It is matter of trouble to them, to see any go down into the pit; but it is matter of rejoicing, that by this they are made to know that there is a God.

2. As God by it fulfilleth his word. All a good Christians comfort and hope is laid up in the Scriptures, and he is highly concerned in the truth of them; if they be true, he is well enough; if they be not, he hath trusted in a lie. The Scriptures are very full of threatenings of Divine Vengeance against impenitent sinners. Now it is a great temptation to the People of God, to question all the Scripture saith, when they read it full of threatenings and revelations of Divine Wrath against blasphemers, perfecutors, oppressors, and bloody men; and yet see the world full of such vile miscreants, and them prospering, daring God to vengeance, and yet having their houses safe from fear. But when they see God after some months and years of patience, hanging up these wretches in chains, cutting them off it may be in the strength of their years; however in their full career of persecution and mischief, with their oaths, curses, and blasphemies in their mouths; there they see God fulfilling his word: and this is matter of joy and rejoicing, though that such souls are gone down into the pit, is a lamentation to them, and shall be for a lamentation.

3. It is matter of joy and thanksgiving, as they are secured by it from those evils which they felt from those men: Every good man hath reason to be thankful to the judge, for doing justice upon such as are notorious murderers, high-way men, firers of houses, &c. because his life, his goods are by it in a measure secured. Every good man hath reason to rejoice, and to bless God when he cuts off Sons of violence, men of blood, persecutors, &c. as their peace and quiet is by Divine Justice secured. Who will not say, that Joseph had reason to bless God, when he told him, He might now again return into his own Country, for those were dead which sought the young child's life, Mat. 2. It is said of the man according to God's own heart, 1 Sam. 25.39. And when David heard that Nabal was dead, he said, Blessed be the Lord that hath pleaded the cause of my reproach from the hand of Nabal. An Heathen Philosopher puts mischievous men in the same rank with Foxes and Serpents, and defends men's natural right to destroy them. I am sure it is matter of rejoicing, when God keeps us from private revenge, and lets us see his vengeance upon them.

4. Again, It is matter of praise and rejoicing, as God by this means upholds the discipline and government of the world. We ought to rejoice, and to give thanks unto God for all those acts of his Providence, by which the world is kept in order, and preserved from running into that confusion, into which the exorbitancies of men's lusts and passions, and the remission of the reins of government by Magistrates, sometimes would presently hurry it, if it were not for some extraordinary acts of Divine Justice, by which God layeth a law upon men, and strikes a terror into them. It is therefore a great mistake for any to think they may not rejoice upon occasion of the ruin and downfall of the Churches Enemies. It is true, in the ruin of others none ought to rejoice. But in the Vindication of God's glory upon them, in the deliverance of his people from them, in God's fulfilling of his word in their destruction, in the preserving and upholding the peace, government, order, and discipline of the world, put out of order by them, they ought to rejoice, and heartily to praise God for them.

Use 3. In the third place, Hath God other ends to be obtained in the punishment of wicked men, besides their amendment and reformation? Let us endeavor then, that he may obtain them. That a sinner by his trouble and afflictions should be amended, reformed, and made better, must be the product of his personal endeavor, with God's blessing upon it. But for those other ends I mentioned, we may contribute to God's obtaining of them, when at any time we see any such tremendous dispensations, as God's subverting wretches in their heaps of sin, making some dreadful examples of his vengeance.

1. Let us first give God the glory of his Justice, and Truth, and Goodness, reflecting upon these Attributes of God in our Meditations, speaking of them unto others. Do you see God executing vengeance upon some sinners (for he doth not make all examples of his wrath)? but do you see him at any time remarkably punishing some notorious transgressors? Be thinking with yourselves, Oh how righteous a God is our God? who shall not fear before him? how true is his word? I have had sometimes Atheistical thoughts, and been ready to think God is not so severe against sin, as I have heard; or his word is not so certain and faithful: but, as I have heard, so I now see in the dealings of God, he hath said, Blood-thirsty and deceitful men shall not live out half their days. Lo here men of violence, bloodthirsty, cruel men, persecutors of the People of God, cut off in their youth, in the heighth of their rage, and be speaking to your children, to your servants, to your friends, of the Justice and Truth of God upon such occasions: you have heard that God doth many times execute vengeance upon sinners, that he might get glory upon them; that being they would not actively glorify him, he might fetch his glory out of them; and he may be taken notice of in the world as a just and righteous God, and as a pure and holy God, of purer eyes than to behold any iniquity; and as a mighty and powerful God, that is able to break in pieces the proudest and stoutest rebels, that set themselves in opposition to him.

2. Let us take example and warning from the harms of others. This is one end that man aims at in his punishments, to make others afraid of committing the same things: and this is one thing which (as you have heard) God aims at. It was God's command, Deut. 13.11. that those that tempted others to Idolatry, should be stoned to death, verse. 9, 10. God in this could not propound the good or reformation of the person so stoned. Well, what doth he then aim at? Vers. 11. And all Israel shall hear, and fear, and do no more any such wickedness: you have the same thing in the case of the Rebel, that should do anything presumptuously, Deut. 17.13. And all the people shall hear and fear, and do no more presumptuously: you see this is one thing God aims at in punishing notorious sinners; and indeed, what he doth most generally aim at, where the punishment reacheth to death, especially if sudden; for although it be truth, that that God who had mercy upon the thief upon the Cross, may have mercy upon a profligate notorious wretch in the last hour, yet there is little hopes of it: but I say, in such punishments, undoubtedly next to the vindication of his own glory, the great end which God aimeth at, is the terror and affrightment of others, that they may hear, and fear, and do no more wickedly. Let us therefore make it our business so to improve such Providences, that God may have his end upon us, by our hearing, seeing, fearing, and avoiding those sins against which we see the wrath of God so remarkably revealed: Thou seest in the world debauched drunkards, filthy adulterers, profane Sabbath-breakers, prodigious blasphemers, mischievous Nimrods, great hunters, and persecutors of such as fear God; some of them (it may be) young men, some with numerous families, others of fair estates, &c. healthy bodies like enough to have lived in the world many days. On a sudden with David, Psal. 73.18. Thou seest them cast into destruction, brought into a destruction, as in a moment, utterly consumed with the Lord's terrors; thou seest them written childless, or with Ananias and Sapphira struck dead; thou seest them as David, Psal. 37. saw the wicked in great power, and spreading himself like a green bay-tree; by and by he passed away, and lo he was not; thou soughtest him, and he was not found; thou seest them, their families, their estates, consuming like the fat of lambs, into smoke consumed away. This age (if you observed it) hath afforded you many such sights: how many young wretches have you seen cut off in the beginning and strength of their years! Knots of Hectors (as this age calls them) in whose constitution nothing could be seen, but that they might have out-lived hundreds of us, and in a few years they are tumbled into their graves: you seek for them, and not one of the old brood found. O let all of us hear, and fear, and take heed of those lewd courses, which God hath in our sight so revenged upon them. It is one end of these severe punishments of God, that others should learn righteousness. Let us by these warnings be startled, and take heed of those sins in which they lived, and which we may reasonably judge brought this quick vengeance upon them.

Use 4. Lastly, Doth God sometimes punish sinners, who he knoweth will but be worse, not at all amended by his rod: And is this consistent with his Holiness and Justice? O let everyone of us then that hath been afflicted, or that shall fall under the afflicting hand of God in any kind, make it our business to search what God's end was in his afflicting us, whether he aimed at our good, or merely his own glory, and the good of others. Let me tell you, it will be a very sad reflection for us, to reflect upon God's visiting us with some grievous sickness, or punishing us in our estates and relations, &c. and not to be able to satisfy ourselves, that God aimed at more in his bitter Providences, than the getting himself glory upon us, or the bettering of others; for there is none comes out of an affliction, but he comes out better or worse, more hardened, or with a more softened and tender heart, more holy, or more profane and stupid. But you will say to me, How shall we be able to make up this Judgment? who knows the aims and intendments of a man in action, but the spirit of a man that is within him? and who knows the aims and intendments of God, save only God himself? I answer, God is never frustrated of his end; man may, as not being able to accomplish it, God cannot. 'It is easy therefore to know the Counsels of God concerning thee in this case by the effects: Examine therefore what effects hath thy affliction had upon thee. Wherein art thou more amended? The amendment of a person upon the sad Providences of God lies much in these two things, Repentance and Mortification. 2. Having a better heart for duty, and being more diligent in the practice of it. Search and examine thy soul then upon these two points. Say to thyself, 1. My soul, thou hast drank of the waters of Marah; God hath dealt bitterly with thee; I have been at the very brink of the grave: I have lost a fair estate, God hath crossed me in my dearest relations. What sins have I the more reflected upon for these things? wherein have I been more humbled for the mighty hand of God upon me, or mine? what sin more have I left? am I grown less worldly and carnal? what lust have I got a further victory over? have I a better command of my passions? am I grown meeker? am I more humble? is my spirit more broken? do I see more of my own vileness than I did? have I learned with Job, to abhor myself, and to repent in dust and ashes, to lay mine hand upon my mouth? Or, 2. Enquire of thy soul, wherein by this affliction, either thy habits of the grace, or practice of piety and godliness hath been advantaged; whether thy faith or patience be improved, thy meekness and humility improved, or any of those habits of grace which use to grow under the rod. Enquire of thyself, wherein thou art improved as to the practice of Piety; whether thou hast since thy affliction learned to keep the Lord's statutes, to walk in thy house in a more perfect way. Give me leave to mind you what you see every day. It is the sign of a decaying plant, not to shoot forth, and look more green, after a shower, much more to wither, and dwindle after it: Afflictions are God's showers, almost all sorts of people in this Nation, have had great plenty of them within the age we have lived in; the face of Religion amongst us at this day, gives little evidence, that God's aim in it, was the amendment and reformation of the persons under those troubles and afflictions which they have met with; it concerneth us to look to ourselves. If God's end was only to try what we would be, to vindicate his own glory, his power, justice, and holiness upon us, to deter others from the like practices; whatever good may by our afflictions be occasioned to God in the vindication of his glory, or to others in their learning righteousness, it is but a sad symptom of ruin to ourselves.

SERMON XL.

I Am opening to you the hard Chapters of Divine Providence, Actual Providence justifying the Lord's ways to be equal, even where they appear less equal to our sense and reason. I am at present discoursing the Equity of Punitive Providences. I have here shown you how consistent it is with the Justice, Holiness, and Goodness of God, to be the Author of evil to, though not in the Sons of men; the Author of the Evil of punishment, though not of the evil of sin. I have shown you how consistent it is with the Attributes and Perfections of the Divine Nature, to punish and trouble his own people, even such as he hath accepted of a satisfaction for their sins at the hand of his Son, whose iniquities he hath pardoned, &c. How consistent it is with the Wisdom, Justice, Holiness, and Goodness of God to punish wicked men, though he knoweth afflictions will do them no good, but make them worse, hardening their hearts, and giving them occasion to blaspheme, because of their plagues. But we do not only see adult, and grown persons smitten of God and afflicted, and those as well such as fear God, as those who have no fear of God before their eyes; but we also see children smitten of God, such of whom we say, They have neither done good nor evil. The Question is,

Quest. How this dispensation of Actual Providence is reconcilable to the justice and goodness of God.

That which blindeth our eyes, and maketh this motion of Providence appear more hard and difficult to be understood by us, is the supposed innocence of children, they perish ofttimes before they come to exercise any acts of reason. Concerning the eternal state of children, dying in their infancy, I shall determine nothing, because indeed the Scripture (that I know of) no-where determines all so dying within the election of grace, nor that Christ as to all such hath expiated the guilt of Adams sin, or original corruption; nor that effectual saving grace doth always attend the Ordinance of Baptism, though they be brought under it, which yet many are not. This is a great secret what God doth with the souls of children dying in infancy. But this is not what I have to do with, what God doth with the souls of such we see not; we have no sufficient means to understand, and therefore freely leave them to the good pleasure of God. But we see they are afflicted as well as others, they die as much as others, if not in greater numbers. Shall we say the hand of God is not in this thing? Or that their sicknesses and deaths are no effects of punitive Providence, or vindicative justice, but the mere product of a disordered nature and temper? this were certainly to contradict the holy Scriptures, where we find the afflictions of children made the matter of threatenings, the executions of punishments upon them ascribed to God. God by his Prophet threatened the death of David's child by Bathsheba; and of Jeroboams child in this Text, see verse. 12. The afflictions and troubles of children rise no more out of the dust, nor more spring out of the ground than others; their afflictions come at his command, work at his command, bring forth the issues which he willeth them, and are punishments as well as the afflictions of more adult and grown persons. My business must be to reconcile this motion of Divine Providence, to Divine justice and goodness. In order to which, I shall offer you several considerations.

1. Could I assure you, that all children dying in their infancy, are undoubtedly saved, either as being within the decree of election, and all of them chosen in Christ to eternal life before the foundation of the world, or as having their share in the guilt of Adams sin expiated by Christ, and their original pollution washed away in his blood, this question were determined, and the objection of no value. It is a privileged soul that first gets out of the prison of the flesh into the liberty, the glorious liberty of the sons of God. Supposing this, it would be no act of justice and severity, but mercy and goodness of God, to cut off our children from the womb, and from the breasts; to deliver them from the bodily pains and aches, from all other vexations, crosses and disturbances which they shall be sure to meet with in the world; happy, thrice happy is that soul certainly that makes but one leap from the womb into Abraham's bosom, that takes but one step into the world, and the next into Paradise: and certainly this is the case of very many; Christ hath told us, that of such is the kingdom of God: if all such be not there (as to which the Scripture is silent) yet many such are there, all chosen in Christ are there. There is good hopes of the seed of those that fear God; the Covenant of God is with his people, and with their seed: and how happy are they that can get to Heaven with a groan or two, with such a degree of pain and aches, as those little bodies can only bear, and that before their reason is improved by its reflections, to make their pains and miseries more bitter. So that as to all such as are ordained unto life, the case is plain; Divine goodness is eminently seen in giving them so short a passage through the vale of misery, and showing them a far shorter and nearer way to Heaven, than what more grown persons must go, through much tribulation. Now though I cannot assure you this concerning all, yet I can concerning many, which makes the day of their afflictions and death to be much better than the day wherein it was said of them, There is a child born into the world: and surely if the Thracians (who were heathens) upon the prospect of no more than the miseries to which human life is subjected, could alter the common custom of rejoicing at Nativities, and mourning at Burials, into a mourning at the birth of their children, and a rejoicing and triumphing at the death of their friends; we to whom a life and immortality is brought to light by the Gospel, and to whom the immediate transition of elect souls out of a state of mortality and misery, into a state of happiness and eternal blessedness, is matter of faith, have much more reason to adore the goodness of God in the present determination of our children's lives, than to quarrel at Divine Providence for bringing such things to pass, while it doth us, nor ours, any further harm than depriving us of the little pleasure we take in beholding those pictures of ourselves, dandling them in our laps, hugging them in our bosoms, while also this pleasure is embittered to us by a thousand fears, and cares, and sollicitudes, and troubles, for, with, and concerning them. But because I cannot assure you this concerning all, something further must yet be said to vindicate the justice of God in this dispensation.

2. Therefore, I say, the original sin of children is enough to justify God in all his afflictions of Children: nor is this, that I know, denied by any valuable or considerable party. It was indeed the opinion of Arminius, That no person was damned, merely for original sin; but upon what grounds none of his disciples have been able ever to tell the world, to any satisfaction: and it were strange if they should, when the Scripture saith expressly, Ephes. 2.3. That we are by nature the children of wrath, that is, (certainly) heirs of wrath, and exposed to the wrath of God: and the Apostle tells us Rom. 5.18. That by the offense of one man, judgment came upon all to condemnation. Now when-as all men were by Adams sin subjected to wrath and condemnation, and by their original sin, children of wrath: what ground hath any to assert that none shall be eternally condemned merely for original sin, would pose the thoughts of any intelligent person, I think. I do indeed know that some tell us, that Christ as to all men expiated the guilt of Adams sin, some add also original sin; others tell us that is all washed off in Baptism. I want one clear Scripture for anything of this, but yet Arminius never denied (so far as I have read him) that infants have not upon them the guilt of original sin, which God may punish certainly, if not with eternal, yet with temporal punishments; for even past and pardoned sins may be thus punished, as I have before shown you in my Observations upon the motions of Actual Providence. Every infant cometh into the world under the guilt of the first man's transgression reckoned to him, as he was in the loins of Adam, and under the want of original righteousness, with an innate pravity and corruption of nature, averse naturally to all that is good; prone and inclined unto that which is evil. Supposing now what Arminius would have, and can never be proved, that God will eternally condemn none merely for this sin; yet surely he may justly scourge and correct with the utmost punishments short of eternal punishment, even this guilt in children, which have not actually finned. It was God's threatening annexed to his Covenant with Adam; In the day thou eatest thereof, thou shalt die. Some question how God justified it when Adam lived to nine hundred and thirty years before he died. Divines therefore expound it, by eris mortalis, thou shalt be subject and liable unto death: in the day in which he did eat, he became mortal; from that day he began to die, and was made liable to that change. Every child as soon it cometh into the world eateth of this forbidden fruit, I mean, becomes liable to the guilt of its proparents eating, and so is liable unto death. It is true, the Lord doth not cut off all children, how then should the world be replenished and stand, but yet he cutteth off some for the declaration of his justice: as a Prince, when a whole City or Province is in a rebellion, he will not cut them off all, because he will not waste and depopulate a Country; but he will cut off some for the declaration of his justice. Thus you see this motion of Providence is easily reconcilable to the justice of God upon this hypothesis, that children are sinners, and under an original guilt: and if we could be so confident, as some are, that none shall be damned for that sin only, or that it is expiated on the behalf of all, or washed away in Baptism, as to all born within the pale of the Church: Yet nothing hinders but by the same justice by which God punisheth past and pardoned sins, (which I have formerly at large opened to you) God might yet justly trouble and afflict little ones: they might be sick, and they might die, as Jeroboams child mentioned in the Text did; though verse. 13. saith of him expressly, That there was some good thing found in him, towards the Lord God of Israel. Let this be a second consideration to satisfy you as to the righteousness of God in these dispensations. But I proceed yet further.

3. This motion of Providence seemeth very reasonable, and competent to the wisdom of God. That he might declare to the world, that he is that God in whom all breath, he in whom they live, they move and have their being. If we should see none die but in an old age, we should be ready to think, that our candle never went out but for want of oil; and should not understand how much we were beholden to God for every hour of life: how much we depended upon him for our daily breath, as well as for daily bread. Now it is but reasonable, that the world should understand God to be the fountain of life; that sickness and death do not merely depend upon second causes; but there is a first cause, that is the efficient, the principal efficient cause of these changes, though he useth a variety of second causes: he will therefore suffer irregular motions of humors in children, which shall in them cause sicknesses and death, though they never were surfeited with meats, nor Inflamed with drinks. He bloweth out Candles newly lighted, to let us know, that the issues of life and death are in his hand, and that the breath of man is not merely in his own nostrils; and it is but reasonable that God should make himself thus known to us as the God of our lives.

4. Again, this dispensation of Providence is reconcilable to the goodness of God. God by this means doth deliver little ones from the evil to come. This is the very case in the Text, God was bringing evil upon the house of Jeroboam, as he threateneth, verse. 10, 11, 12. he intended to take away the remnant of the house of Jeroboam, as a man taketh away dung from the earth. Abijah falls sick and dies, and this out of mercy to him that his eyes might not see, nor he have any share in the evil which God was about to bring upon his Fathers house. God gathereth up the Lambs before the storm cometh. It is said of Babylon, Psal. 137. That he should be happy, that should take their little ones and dash them against the stones: and we read in Scripture of such famines as enforced women to eat their own children. Now God often cuts off little ones in his mercy to them. I might here further add, that God by this dispensation preventeth much sin in those that are thus taken away: But I pass on yet to some further considerations, clearing God's justice.

5. It is but reasonable that God should do this to punish the sins of the Parents, and to do them good. It was one of my observations concerning the motions of Actual Providence. That God doth very ordinarily punish Relations in their Correlates, Parents in their Children; and I shown you the reasonableness of Divine Providence in this motion. It was for the punishment of David's sin, that his child by Bathsheba died; and the death of it was threatened by Nathan as a part of David's punishment, 2 Sam. 12.14. Possibly God may sometimes do it to abate our affections to our children, and that he might have more of our heart and affections; as the Gardener cutteth off the suckers which draw too much from the root; and the country Housewife takes away the Calf when it sucketh so much as it leaveth no milk for the pail.

6. Finally, Why may not this motion of Providence seem reasonable, That room might be left in the world. The world is a great Theatre, in which he hath many to act their parts: God at first lengthened out the lives of the Patriarchs to seven, eight, nine hundred years, that the world might be replenished with Inhabitants. He now shortneth the lives of those that are born into the world, that the world might not be overburdened with Inhabitants. More might be added. By the death and sicknesses of little ones, all are warned to be continually upon their watch, not knowing when the Lord will call for them; every little Bell that telleth us a child is gone soundeth to us, would we but understand it, Remember thy Creator in the days of thy youth, before the evil days come. Further yet, God by this dispensation (in which as you have heard he is just) doth mind all of the duty they owe unto their children, to bring them up in the knowledge of the Scriptures, in the nurture and admonition of the Lord; and particularly not to defer the ordinance of Baptism beyond a reasonable time. It is doubtless God's ordinance as to children, not only a sign of God's Covenant, but a medium in order to salvation, though efficacious only when God is pleased to make it so, not ex opere operato, upon the work done. I have now shown you the equity of God in this particular way of his Providence.

Use. It is a dispensation under which there are few Parents that are not brought. Let me therefore enlarge a little upon some practical Application of this Discourse, showing you what may be our duty, reasonably concluded from this dispensation. I shall open to you something of it in three or four particulars.

1. It is doubtless our duty, yea the duty of all flesh, To be silent before the Lord under such Providences. The loss of a child, especially if it be a first-born, or an only child, sometimes goeth very near us. But oh, let us not be tempted from it to open our mouths against the God of Heaven, nor to entertain a thought in our souls derogatory to the justice and goodness of God. Our children are sinners, and obnoxious to the justice of God; God may in justice punish them for their own sins, or for our sins: I hinted to you before, that it was a beam of Arminius his new light, that none should be condemned for original sin only; and he is followed in it by all the Remonstrants in their Confessions, Apologies, as also by others of that tribe: Socinus also and his followers shake hands with them in that notion. Yet Arminins answering Mr. Perkins (who to disprove Arminius his doctrine of God's rejection of any, because he foresaw they would reject the grace of the Gospel) had pinched him, telling him this could be no cause of the rejection of infants out of the pale of the Church. God could not foresee they would reject the Gospel, who he foresaw should never have the Gospel preached or tendered to them, answereth him thus, At inquam ego in parentibus, abavis, avis, atavis, tritavis evangelii gratiam repudiarunt, quo actu meruerunt ut a Deo deserantur. That is, But I say (saith he) they rejected the Gospel in their Parents, their Grandfathers, their great Grandfathers, or former Progenitors. Now how this is consistent with his other doctrine, I cannot understand: for certainly if God may be justified in rejecting the souls of some infants from eternity, because he foresaw that their Great-Grandfathers would reject and refuse the Gospel, when-as they by no personal act should do any such thing; he may be justified even in the eternal condemnation of children for the sin of Adam, or the personal obliquity and corruption of their natures; and so it is not unrighteous with God eternally to condemn a child for its original corruption only. But we are not now speaking of eternal condemnation, but of bodily and temporal; yea and temporary punishments, which may very well consist with the eternal salvation of the soul: and it is very absurd for us to think, that for such punishments the infant may not be punished (without the impeaching of the justice of God) though it hath been guilty of no actual sin, deserving so early a chastisement of it. Oh, therefore suffer not in such cases your hearts or lips to transgress, God may do it in righteousness. He may thus justly punish original sin in the child; he may justly punish our sins upon the backs of our children. Speak not a word against God in this Providence.

2. Do what in thee lieth secondly to find out the cause. When the Jews queried our Savior concerning the man that was born blind, for whose sin it was, whether his, or his parents? Our Savior answereth them, that it was neither for his sin, nor yet for his Parents, but that the glory of God might appear in that famous miracle, which our Savior wrought in restoring him to his sight. It is an hard thing to find out God's ends in his dispensations of punitive Providence; God may sometimes afflict, and take away little ones for their own sins, for the sin of Adam; for the iniquity in which they were conceived, and the sin in which they were brought forth. God may sometimes do it for the Parents sins. Sometimes he may do it principally neither for the one, nor for the other of these ends, but for the good of the Parents, or for the good of the Children: you have heard that this motion of Divine Providence, is highly reasonable upon more then one account. But yet when we feel the smart of such a dispensation, we know not how to look upon it otherwise than as a punishment; but now our business under such providences is to inquire, what sin in us God doth in that manner revenge. The Scripture will guide us a little in the finding out of this, and we may possibly find out some other helps, to make us understand these dispensations. It was threatened to David, 2 Sam. 12. For his sins in the matter of Uriah and his wife, and for that by them he had given occasion to the enemies of God to blaspheme. It is one of those common scourges with which God chastiseth some Parents for their sinful lives; and whoso is conscious to himself of a sinful course of life, need not inquire much for what cause God brings him under such dispensations. It is matter of more narrow enquiry why God thus chasteneth his own people. Possibly if they will search narrowly under such a Providence, they may find, if not the very sin for which God contendeth with them, yet some laps of their lives of that nature, as may give them a just ground of jealousy and suspicion, that that is the sin for which God so troubleth them. I shall not be positive in this determination lest, I seem too boldly to inquire into the secret counsels of God: men should do well under these Providences to listen to their own consciences, which oft times tell them the truth in such cases. But let me ask of thee, or rather desire thee to ask thyself, these two or three following Questions.

1. Didst thou never sinfully distrust the Providence of God concerning thy Children; And secretly repine, at God's bounty to thee in them? this is now a temptation incident to such as are of meaner condition in the world, and not so able as others to maintain their Families. God promiseth the fruit of the womb as a blessing; and blesseth him, that hath his quiver full of these shafts, but now the poor man, knoweth not how to understand this; and it is hard for him not to repine at the multiplying of it: a great error doubtless, but such as for ought I know good people may fall into; we cannot trust God to provide for those which he giveth us, if this hath been thy error, God but pays thee in thy own kind, by shortening thy number, and maketh thy own secret, sinful wish now to be thy Plague and Torment; but this ordinarily is the sin of the poorer and meaner sort of Christians.

2. Didst thou not let thy heart run out too much upon thy Children? God is jealous, and it is the nature of jealousy not to suffer a rival in the object beloved, be it a person, or a thing. God is the object, and he will be the prime object of his people's love, desire, and delight, It is his Law. Thou shall love the Lord thy God with all thy heart, and with all thy Soul, and with all thy strength; it may be thy Child had more of thy heart, more of thy love and and delight than God had, no wonder if he hath taken it from thee: this is now usually the sin of those whose circumstances in the world are better, they have a fair estate in the world, and Children few enough to leave it to, and in such cases it is a very hard thing to keep our hearts within due bounds; but our affections are ready to overflow, especially if there be nothing in the temper, or behavior of the Child, that takes off the edge of our affections to it.

3. Doth not thy heart smite thee for the neglect of thy duty to thy Child, especially if it were of any years? Thy duty in instructing it, or thy duty in reproving and admonishing it. Eli's Sons were indeed men grown, but God cut off his Children; though their personal guilt justified God in his severity against them, yet Eli smarted in their punishments for honoring his Sons more than God, for dealing too gently with them for their most enormous wickednesses. Thou mayest also neglect thy duty towards them in instructing them, in making them acquainted with the holy Scriptures; in admonishing them to keep the Lord's Sabbaths, and seeing to their external Sanctification of them. This is undoubtedly a second piece of thy duty upon such a dispensation, and to be humbled before God for those sins which thy conscience smiteth thee for, and suggesteth to thee as probable causes of this rod of God upon thee.

3. It is doubtless thy duty, whatsoever thou findest, to be satisfied with God's good pleasure. Rachel mourned sinfully while she so mourned as that she refused to be comforted. If thou findest that probably God hath punished thy sin, in the sickness, pain, and death of thy Child, it is indeed matter of humiliation to thee; it offers thee a just opportunity to resolve for the time to come, to amend thy errors as to any survivors which God shall lend thee: but yesterday cannot be called back again, God hath done what pleased him. It may be in mercy to thy Child, though it be in judgment unto thee, thou hast no reason to quarrel or murmur at God for any of his dispensations. If it be for thy Childs Original sin, still thou hast no reason to blame God, he is just and righteous in what he hath done. But if God hath done it to give thy Child a quicker passage to Heaven, to bring it sooner to a state of perfection, to deliver it from an evil to come, here thou hast reason to admire, and adore the Divine goodness rather than to quarrel at Divine Justice. There are a great many things that may conduce to the relief of a godly man or woman disturbed at this dispensation of Divine Providence. It is a very ordinary dispensation of God; though therefore it may look like a digression from the principal argument of my discourse, yet it may possibly be not so judged by some of you, whose case it either at present is, or may be to instance in some heads of arguments, which occasionally you may make use of, for the quieting of your Spirits.

1. Consider, whatever was the moving cause on God's part, yet the will of God is revealed. The will of God is such a thing to satisfy a Christian with, as nothing can be more, nothing greater. We have our Heaven by the will of God fear not little flock, it is your Fathers will to give you a Kingdom. We have all our grace, all our glory from the will of God, and shall we not thankfully accept a cross, when it is the will of our Father to lay it upon our necks? We pray thy will be done, and shall we murmur against it when we see it done. This silenced Aaron, David, Heli, Hezekiah, it leaves no room for a good Christians reply to it, it is our Fathers will, that is enough. It is our Fathers will revealed by an Act of his Providence. The Lord hath given ( saith Job) and the Lord hath taken, blessed be the name of the Lord.

2. Consider how many sadder cases than thine there have been. Thou hast lost a Child, an infant; Job lost all his Children when they were grown up, feasting at their elder Brothers house. Aaron's was a sad cause, he lost his two Sons grown up, in an act of sinning, yet he held his peace. Helies case was sad, to lose two such wicked Sons in a Battle. David's case was sad, God had expressly told him the Child should die, because of his sin; and that by it, he had made the enemies of God to blaspheme. What doth David do? He fasteth, he prayeth, he humbleth himself before God so long as the Child lived, and while he had any hope; but when the will of God was revealed, when the Child was dead, he ariseth, and eateth bread as he was wont to do, he saith, that he should go to it, it should not return to him.

3. Consider, Let the case be as sad as it will, yet if thou lookest round about it, there is mercy in it; either mercy to thy Child, or mercy to thee, or mercy to both: if thy Child be gone to Heaven, there is mercy in that; if it be delivered from evil to come upon the World, or that part of the world where it should have had its portion, there is mercy in that. David 's case was as sad as one can well think of any of this nature; yet there was this mercy in it, the living monument and remembrance of David 's sin and shame was taken away.

4. Suppose that God hath for thy sin taken it away, and thou canst not satisfy thyself but it is so; yet consider, God eternally punisheth none for the sins of their correlates. God may punish persons with bodily and temporal punishments for the sins of their Parents, but not eternally; as to those punishments, every soul shall bear no more than its own iniquity. Arminius I remember telleth us, that he can see no reason, but that Children may be equally punished eternally for the sins of their Parents, as well as the whole posterity of Adam for his sin: but certainly there is a vast difference; the first Adam was a public person, with whom God made a Covenant for life or death for himself, and for his posterity; and he had a power as well to have conveyed life as death to all his posterity: but surely none will assert this, as to any Parent since his time.

5. Consider how much comfort there is laid for parents mourning, in that speech of our Savior, for of such is the kingdom of God. Men that have large Gardens and Orchards, have places for slips and Inlays, as well as for old Stocks; Nurseries for Plants, as well as places for full-grown fruit-trees. God hath his garden of Grace (that is, his Church) and he hath his garden of Glory, to both belong Nurseries. The Children of believers are (though imperfect members) yet members of his Church; and they may be heirs of Glory, though they go out of this world under age, as to any earthly inheritance: Yet they may be of full age for the inheritance that is immortal, incorruptible, and which fadeth not away; they will be of age in that Country where is no infant of days, nor old man of years. The possibility of little Children's entering into the Kingdom of God, yea the probability that the seed of such as fear God, dying in infancy are so entered, ought to be a wonderful relief to Godly parents mourning upon this account. Some Mothers only people the earth with sinners; God puts an honor upon thee if thou stockest Heaven with Saints, and bringest forth to the kingdom of Glory.

6. Consider, Thou canst never lose a Child with more hope than in its infancy. Some have thought that the death of Christ hath as to all expiated the guilt of Adams sin; both the Socinians and Arminians seem so to judge. Others think, that by virtue of the New Covenant, the water of Baptism washeth away original sin. Augustine was called Durus pater infantum, an hard Father to Infants, because he thought all unbaptized Infants were damned; by which it seems, he deferred much to Baptism: but I do not remember that I ever read in him, or heard from him, that he held, that all baptized Infants should be saved, if dying in infancy. I durst not fix the comfort of mourning Parents upon these foundations: But yet this is certain, the Infant within the pale of the Church, the Child of the believing, the true believing Parent especially, is in Covenant with God: It hath not yet been defiled with willful presumptuous sinning; we cannot say so of our Children when they are grown up to years. A godly Parent can never lose a Child with more hopes of its eternal Salvation, than in its infancy.

7. Again, Possibly what God hath done, he hath done in mercy to thee, to thy soul, that thy affections may be more entirely upon him. God knew thy heart better than thyself; it may be, by such a stroke he hath secured thy heart more unto himself, it may be in mercy as to the comforts of thy life. Zedekiah could better have followed his Children in their infancy to their grave, than have seen them slain by a barbarous enemy before his face. Thou knowest not what evil is coming upon the world.

8. Lastly consider, That for those that keep the Lord's Sabbaths, and choose the things that please him, and take hold of the Lord's Covenant, God hath, Isa. 56.45, promised a better name than that of sons, and daughters, even an everlasting name which shall never be cut off. But I shall digress no further on this Argument.

4. Lastly, Having stilled thy impatience, what hast thou to do, but to fulfil the Lord's will and ends under such a dispensation? Let those do it that are patients under such providences. Let us all do it, who are spectators of them.

Are any of us patients under such Providences, let us fulfil the Lord's ends in them. You will say, what are they? I Answer.

1. Submission to his good will, is doubtless one thing. God by all afflictions of his people, designeth to humble, and to prove his people, that he may do them good in the latter end. Such dispensations are the rod of God upon us, and his rod hath a voice, and we are bound to hear his rod. God is now trying thy obedience; Abraham 's trial, was a greater trial: he had but one Child, him a Son, the Child of the promise, God required him to kill him with his own hand, he submitted, and the Lord accepted his will for the deed. Thy hearing the voice of one rod, may prevent the Lord's taking of another to scourge thee with.

2. Humiliation for those sins which thou suspectest to have been the provoking cause of such a dispensation; that's another end which thou mayest probably think that God aimeth at. Afflictions are to humble us, and to prove us.

3. God calleth aloud to thee to take thy heart off thy creature-comforts. Thou seest what gourds, what blossoms they are, what shadows they are which thou huggest, what lies thou hast in thy right hand; he calls now to thee to fix thy heart and thine eyes upon him alone, and to make him alone thy portion, to fix all thy delight upon him.

For us that are spectators of such Providences, let us also by them learn wisdom.

1. By taking heed of such sins, as may provoke God to such dispensations: we stand concerned if we love our children, to love God, and to fear him, to walk closely with him; the wicked life of a Parent may shorten the life of a Child, for that God in judgment may write him childless, a man who shall not prosper, nor his name out-live a present generation. Take heed of those particular sins, which may provoke God to such a stroke. Take heed of murmuring at the blessing of a numerous off spring, and distrusting the Providence of God, as to a providing for them. Take heed if Children be given you, that you do not set your heart upon them. Look upon them as fading flowers, and such flowers as never fade sooner, than while they are worn too near your heart. Take heed of sins by which the enemies of God shall be made to blaspheme. David for such sins lost his new born Child from his beloved Bathsheba.

2. More especially, take heed of neglecting your children. Neglect not the ordinance of Baptism as to them. I do not think that is damnable; but I do think it is provocative of God. I remember God met Moses in the Inn, and was about to kill him for his omission of Circumcision. Circumcision was in itself a pitiful thing, but it was God's ordinance, it was his Covenant in the flesh with the seed of Abraham. We are not upon a Divine institution, to say, To what purpose is it? or what good can it do? If the Jewish Child had died before the 8th day, its want of circumcision doubtless did not endanger its salvation; but the deferring it beyond that time, might for ought I know, endanger the wrath of God upon the Parent, and that wrath might be executed in cutting off the Child. I take the case to be much the same under the Gospel, I am sure the Covenant is the same; take heed of neglecting to instruct your Children betimes, or to reprove and admonish them; God may cut them off betimes, and then your neglects will be a grief of heart to you.

Finally, This calleth to all young ones, not to neglect the remembrance of their creator in the days of their youth. O let your tender years be no temptation to you, to put off your duty towards God, and your own souls; in the morning of your life, be plowing up the fallow ground of your hearts, and sowing the seed of righteousness; indeed, in the evening our hands should not be slack; but who knoweth whether he shall see an evening, yea or no?

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SERMON XLI.

MY business is to clear up the equity of the Lord in the ways of his Actual Providence, and to vindicate the justice and holiness of God from those, who by the Sophistry of their human wisdom, seek to darken Divine knowledge. I am resolving the difficulties relating to the motions of Divine Providence in punitive dispensations. I have shown you, how just and reasonable it is, that God should be the Author of the evil of punishment: And that 1. to his own people, notwithstanding the satisfaction of Christ accepted for them, and the remission of their sins as to eternal punishment. 2. As to those whom yet he knows to be such, as will be worse for their afflictions, and not better. 3. As to children who have not been guilty of actual sins: I proceed now a step further. God doth not only punish sin with smart, with pain, diseases, crosses, &c. but he sometimes punisheth sin with sin; for sin, giving men up to be led captive by their lusts. The Text speaketh of such a Providence. It relateth to the Heathens, of whom the Apostle had been before speaking, verse. 19, 20, he had been declaring what means they had to know God; they had not indeed the light of the Gospel, but they had the light of nature. That which might be known of God was manifest in them, for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal Power and Godhead. Then he showeth how they abused and misimproved these means, for v. 21, when they knew God (in some measure, as the light of nature, and works of creation, would discover him to them) they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise they became fools, and changed the glory of the incorruptible God into an image, made like to corruptible man, to birds, to four-footed-beasts and creeping things. The business was this: The Heathens had indeed but an imperfect knowledge of God, no more than the light of nature, and the works of God in nature shown them; but yet this was enough to have let them know that God could not be like a man, or a beast, or a creeping thing; yet such images and representations of God they made, and worshipped: wherefore (saith the Apostle, verse. 24.) God also gave them up to lusts of uncleanness, &c. and so again in my Text, verse. 26. For this cause, God gave them up to vile affections; and so again, verse. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are inconvenient. Being filled with all unrighteousness, &c. Now the Question is,

Quest. How it can consist with the holiness and purity of God thus to punish sin with sin; for their committing of some sins to give them up to commit others?

The difficulty is, because it is hard to conceive how God should do this, without a willing of sin. Although therefore it is plain enough in the Text, and twice more repeated in the Chapter, it be said, God gave them up to uncleanness, and God gave them up to a reprobate mind: yet it will not be amiss for us from other Scriptures to take some auxiliary help for the proving of this, That there hath been, and doubtless are still such dispensations of God. Then I shall attempt to reconcile these Providences to the justice, holiness and goodness of God; after that I shall make some application of my Discourse upon this Argument. It is a known Text which you have, Isaiah 6.9, 10. Go and tell this people, hear you indeed, but understand not; and see you indeed, but perceive not; make the heart of this people fat, and make their ears heavy; and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. It is a Text which you find quoted six times in the New-Testament, Mat. 13.14. Mar. 4.12. Luk. 8.10. Joh. 12.40. Act. 28.26. Rom. 11.8. In the first place Mat. 13. it is said that in them is fulfilled the Prophecy of Isaiah, By hearing you shall hear, and not understand; and seeing you shall see, and not perceive. For this people's heart is waxed gross, and their ears are dull of hearing, &c. That Text plainly makes it out, that God's judicial giving them over to their blindness, was consequent to their sinful stopping of their ears, and shutting of their eyes. But Christ there saith, that for this he spake to them in parables, Mat. 13.13. but Rom. 11.8. it is said, God hath given them the spirit of slumber; eyes that they should not see, and ears that they should not hear; and certain it is, Isaiah had God's commission, chap. 6. and Acts 28.26. Well spake the Holy Ghost, by Isaiah the Prophet to our Fathers, saying, Go unto this people, and say, Hearing you shall hear, and shall not understand; and seeing you shall see, and not perceive. For the heart of this people is waxed gross, and their ears are dull of hearing; and their eyes have they closed. By all which it clearly appears, that God punished the former sins of the Jews in their willful shutting their eyes, and stopping their ears against the revelation of the Divine will, by a judicial giving them up to a blindness of mind, and hardness of heart. To this purpose is that, 2 Thess. 2.11. And for this cause God shall send them strong delusions, that they should believe a lie: for what cause? verse. 10. Because they received not the love of the truth, that they might be saved. Many other texts there are, speaking of God's hardening the heart of Pharaoh, and the hearts of others; but these are sufficient to evince, that there is such a dreadful dispensation of God. St. John reciting the afore-mentioned text of Isaiah, Joh. 12.39. saith, Therefore they could not believe, because that Isaiah said again, that he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, and understand with their hearts, and be converted, and I should heal them. So, as I say, it is clear there is such a penal act of Divine Providence; and now that we are upon this argument, it will not be amiss for us to inquire what sins those are which provoke God to such a degree.

In the general they were sins against light; sins against the light of nature. The Apostle speaketh of such sinning, Rom. 1. When they knew God, they glorified him not as God; they knew God by the light of nature, and sinned against that light. All the other texts speak of sinning against the light of Revelation. God for men's bold and impudent sinning against natural light, or against the light of his word, doth many times deliver up men in this manner. But the great question is,

Quest. How is this reconcilable to the goodness, purity, and holiness of God?

God in Scripture doth frequently declare that he delights not in the blood of sinners, his willingness that all should be saved, &c. He doth as plentifully declare, that he is of purer eyes than to behold iniquity; that he tempteth no man, and cannot be the author of sin. Now how can God give up men to blindness of mind, to hardness of heart, without willing it? and if he willeth it, how shall he be excused from being the author of it? To which I answer:

1. If we mean by the goodness of God, his kindness unto sinners in order to their conversion and healing, and being saved; there is nothing of that nature to be expected from God under this dispensation. It is the seal of reprobation and damnation; those poor souls are left to the judgment and condemnation of the last day, without any great hopes of mercy; they have had their time, their means, their mercies; the patience of God hath a long time waited upon them; their glass is now run out; God's day of grace is come to an end, as to them: Lest (saith God by the Prophet) they should convert and be healed. God's frequent declarations, that he desireth not the death of sinners, do not oblige God forever to strive with sinners, shutting their eyes, and stopping their ears, and hardening their hearts. It is enough that God hath a long time waited upon these sinners, and hath had no fruit of his patience with them. But now if by the goodness of God we understand his justice, purity and holiness, so I doubt not but to evidence to you, that under such tremendous dispensations, yet God is a just, pure and holy God. To this purpose

2. In the second place let us consider, 1. What God doth under these dispensations. 2. Under what circumstances those sinners are, whom God brings under them.

Let us understand, What God doth in these dispensations.

1. Negatively, We say God doth not infuse any malice into a sinners heart; this indeed were to make God the author of sin. God putteth no malice into the heart of sinners; he excites no malice in their hearts; and this both the Jesuits and Arminians (who conspire together to reproach Calvin, and other eminent servants of God, with the odious reproach of making God the author of sin ) have been told by as many as have treated upon this argument; but they have a mind to revile, The Lord rebuke them. This is the meaning of the Schoolmen, when they say, that God doth not harden any, quantum ad rationem defectus, but only quantum ad rationem ordinis. Now how they should make God the author of sin, who freely grant this, they should do well to make us understand: and I would fain have them show me, where either Calvin, or Beza, or Zwingli, or Pareus, or P. Martyr, or any other whom Bellarmine, and Tilenus, or any other so boldly traduce, as making God the author of sin, have said anything of this nature; they all agree with Augustine in saying, that God hardeneth none impertiendo malitiam: but this only telleth you what God doth not.

2. In the second place, God doth undoubtedly withdraw those means, which should effectually keep them from such sins; and certainly this is not unrighteous with God, for he may do with his own what pleaseth him. Had not the Lord withheld this grace from the Angels, and from our first Parents, neither had the first fallen from their glorious state, nor the second from the state of innocence; by which it appeareth, that this is no more than the Lord might have done if the sinner had not sinned: to say the contrary, were to make God a debtor to his creature; but this is no more than Bellarmine himself, and all the Arminians will grant.

3. God doth undoubtedly leave this poor wretch whom he thus punisheth, to act according to the impetus of his original lust and corruption, according to that lust which is in his heart. No man can deny but this is consistent with the justice, purity and holiness of God. If for God to leave or suffer men to walk in their own ways, not to quench the original lust which is in their heart, but to suffer them to put it forth in actual sin and wickedness, would make God the author of sin; God must be concluded the author of all that sin which is committed in the world. But it is written, He will have mercy on whom he will have mercy, and his grace could not be grace if it were not free. But thus far all are agreed, that God doth harden negatively and permissively. I hope there is none will doubt, but that if a traitor deserved to die, and to starve to death, though a Prince had it in his power to pardon him, or supply him with bread to keep him from dying in that manner; yet the Prince were just if he did neither of these, but suffered him to perish according to his deserts; but (as I said before) this is denied by none. All the dispute is, whether God doth any positive act in the hardening and blinding of sinners: this is denied by Bellarmine and the Jesuits, and by the Arminians also. In opposition to which I say,

4. Though God doth not positively harden nor blind any sinners, yet he doth do some positive acts, that relate to the hardening and blinding of them. I say he positively hardeneth none, he doth not make their soft hearts hard, nor positively blind any; he doth not shut their eyes, and of seeing make them blind. Here now the difference lies betwixt Bellarmine with Arminius, and those eminent Divines whom they would asperse with this imputation, of making God the author of sin, because these Divines cannot allow God to be a mere spectator, an idle looker upon his works of Providence: they insist upon this Argument, which certainly is not to be answered.

In all acts of punishment God doth something positively. But the Scirpture mentions the giving up of soms sinners to vile affections, to a reprobate mind, &c. as acts of punishment. Therefore God as to them doth something positively. The minor is evident from the style of the Scripture. Now for the major, Certainly in all all punishments God acteth as a Judge, and therefore must do something positively. The infliction of a punishment, argueth a positive judgment of God. Besides (which is noted by Pareus ) God is said seven or eight times over to harden Pharaohs heart, and many others who never had any grace to be withdrawn. Besides, it is very observable, that the words which the Scripture maketh use of to signify God's penal action in hardening sinners, Exod. 4.21. & 7.3. & 10.1. are such as cannot be expounded by a bare permission or desertion, and signify a vehement intension of the action, being verbs of the second and third Conjugation in the Hebrew. This is a great point in Divinity, let me therefore tell you what our Divines say in their own words, and then examine if it be not reconcilable by our reason to the justice and holiness of God. Parens saith, That it is sufficient that God in these tremendous dispensations, acting as a Judge, by way of punishment (which as the Scripture plentifully affirms, so Bellarmine himself granteth) God must act in it not merely privatively but positively; we need not be curious to examine the manner how he acteth.