tion: yielding the former as to each of these, but denying the latter. And as to this passage which we have chosen to speak unto, "We are troubled on every side, yet not distressed:" we are to consider the subject, that is common to this, and all the rest; and then what is said about it by way of affirmation, and by way of negation. It is very true, the apostle doth more directly speak here of a particular subject; that is, of such persons as were intrusted with the ministry and dispensation of the gospel: "We have this treasure in earthen vessels, we are troubled on every side," &c. But yet the same persons were considerable too in a capacity, that was common to them with all other Christians. And he speaks in that guise before, of something that must be understood as common to Christians in general; and not appropriated to ministers only: and that is, the having the light to shine into their hearts; that "light of the knowledge of the glory of God, in the face of Jesus Christ." This was not peculiar unto them alone. It having shone first into the minds and hearts of the apostles; from thence, as its instrument, this light was further conveyed, and transmitted unto others. We take "we" therefore in that more exclusive sense, or as it holds forth to us a larger subject; namely, Christians as such, who are so in sincerity and truth; and I would observe to you, That it is very possible to be encompassed with surrounding troubles, and yet at the same time not to be in distress. Or, if we take it with application to the subject; sincere Christians, even then, when they are surrounded with troubles on every side, may yet be exempted from distress; may be troubled on every side, yet not distressed. And that this may be more distinctly spoken to, we are to consider, FIRST. Of whom this is said. SECONDLY, What it is that is said of them. And, THIRDLY, Upon what grounds. I FIRST, We are to consider of whom this is said. have already in general told you, that we may justly extend it to all Christians that are sincere; that is, who are entirely such, and who faithfully persevere. I. To those, who are entirely such, or are Christians throughout: who do not content themselves with this or that piece of religion; but have gotten the whole and entire frame of it. It is very possible, that the whole of religion may not, by these troubles on every side, be struck at all at once. But if a man be an entire Christian, by the concurrence of all the integral parts which belong to such a character, it is likely that he will some time or other find himself troubled on every side; and yet may find himself also exempted from distress. The apostle tells us, that "all that will live godly in Christ Jesus, shall suffer persecution," 2 Tim. iii. 12. It was possible to be a sober man, and a pious man, (as piety went in the pagan world,) and yet not be persecuted. But if a man would be a godly man in Jesus Christ; if he would add Christianity, in that state of things, and at that time, to his profession of piety; then, as if the apostle had said, let him look to it, he will be persecuted; and then he had need to look to this also, that he be not distressed. II. The true Christian of whom we speak is also one that faithfully perseveres. Having been once an entire Christian, by the concurrence of all that was requisite to make him so, he continues to be what once he was. Otherwise, by laying aside this or that piece of religion, when that comes to expose him to danger, the case would be altered. He neither would be exposed to affliction, nor so much need the support. If I did preach circumcision, says the apostle, when the doing of that was so great a salvo to a man, why should I then suffer persecution? I should then be liable to no trouble, the offence of the cross being ceased, Gal. v. 11. It were" (as if he had said) "an easy matter for me to avoid the stroke, if I could waive such a particular piece of Christian truth, and such a part of Christian duty; as this very juncture of time did challenge my owning and asserting even to the utmost hazard. I were well enough if I could dispense in this matter but because I cannot, the offence of the cross is not likely to cease; I shall have that in my way if I were apt to stumble at it." SECONDLY, We are next to consider what it is that is here said of these persons. Something is said affirmatively, to show the extent of the present affliction; and something negatively, to show the limitation of it. I. That which is said by way of affirmation, and to show how far the present affliction did extend, is this; "We are troubled on every side." It reached so far as to give trouble on every side. Here we are to consider what sort of trouble that is, in respect of the nature of it; then in respect of the degree of it. 1. In respect of the nature of it, it is plain it was ex ternal trouble. The very word there used, Bóμevot, signifieth dashing a thing from without. As the beating and allision of the waves against a rock make no trouble in the rock, no commotion there; but a great deal of noise, clamour, and tumult, round about it. That is the sort of trouble which that word in its primary signification holds forth to us; and which the circumstances of the text declare to be the signification of the thing here meant. And then we have next to consider, 2. The degree of this same trouble; or what is intimated concerning it in the expression on every side." It is very true indeed we are not necessitated, by the literal import of the expression there used, (rar,) to read it thus. We may as well read it, troubled in all things, troubled in all kinds, or at all times. The universal expression is capable of any of these additions, whereof there is none expressed in the text. It may therefore mean a great variety of those external troubles that we are liable to: such as we find the apostle making a distinct enumeration of pretty frequently; as in the 2 Cor. xi. 22. and onward, and so elsewhere. And also the expression may import the continuedness of such troubles running along with us in our course. We are always troubled, surrounded with trouble, always filled with it. "In every city, bonds and afflictions abide me," says St. Paul, Acts xx. 23. This is said by way of affirmation, to show the extent of this affliction. And then, II. By way of negation, to show the limitations of this affliction, it is said that it did not arrive to distress. That is the thing denied of this subject. While trouble on every side is confessed, the apostle, I say, denies their being actually distressed on this account. And there the word used (scvoxwooúμevo) signifieth such a kind of straitening as doth infer a difficulty of drawing breath: that a man is so compressed that he cannot tell how to breathe; that is the native import of the word. As if he had said, We are not reduced to that extremity, by all the troubles that surround us; but we can breathe well enough for all that. Properly there are meant, by this thing denied, two degrees or steps of inward trouble. As, I. That it is trouble that doth not reach the heart. For that is a distressing trouble which does so, which cuts and wounds the heart. But it does not touch there, as is the import of that expression in the 32nd Psalm, "In the floods of great waters they shall not come nigh unto him," Psal. xxxii. 6. That is strange that floods of waters should not come nigh unto him, when he is in the midst of them. No, they do not so invade his spirit as to affect that, they do not afflict his heart. And, 2. Here is denied (supposing such afflictions do reach the heart) that they so overwhelm as to constrain them to acknowledge, that they are distressed. If the waters should so flow in upon a man's soul that he could not breathe, that were à distress indeed. But the matter is not so. Either it is a trouble that reacheth not the heart; or if it doth, it does not oppress or overwhelm it. But now, THIRDLY. We are to inquire concerning the grounds of this affirmation and negation; or how it comes to pass that such are troubled on every side, and yet not distressed. I. Let us inquire how it comes to pass, that true, sincere Christians, are troubled on every side; to keep to the expression in our translation. It is to be observed, that besides the permissive and disposing providence of the great Ruler of the church and the world, who for wise and holy ends permits and orders such a state of things sometimes; besides this, I say, there are those proper inclinations in the persons immediately concerned, which directly reach the case. That is, there is somewhat in the dispo- | sure; and what God doth now see meet, or fit, and suitsition or temper of those, who are agents in this matter, or immediately work this surrounding trouble; and also in the patients, by which they are exposed, or do expose themselves, to trouble on every side. As to the former, there needs no other account be given of it, but only the hate, the malignity of a wicked heart; that will be as mischievous to any more visible appearances of God, and his interest, as is possible. Therefore wicked men will create trouble on every side, because they are so wickedly bent. But then on the part of the patients, or suffering Christians, why are they so exposed? or why do they expose themselves, since the trouble that is on every side, upon the account of religion, might be avoided? To this we answer, that as the reason why others will create this trouble is from the corrupt malignity of their natures, so the reason why these do expose themselves to such trouble is from that new nature, that holy gracious nature, which is put into them, and superadded to what they naturally were before. We are to consider their religion as a thing, which is vitally united with them; that is, as it were, incorporated, and wrought into them, so as to make another sort of person in them from what there was before. For what a difference is there between the religion of one, who is not thorough, and in good earnest, in the business of Christianity, and one who is a Christian indeed! To the former sort, religion is but as a sort of cloak. A man can easily lay aside his cloak if he finds it inconvenient, or à burden to him. It has no living union with himself; therefore it puts him to no pain or trouble at all to throw it away, if he finds thereby any inconvenience. But the religion of one that is truly and sincerely a Christian, is a vital thing, and part of himself. And though a man can easily part with his cloak, yet he cannot so easily part with his skin. That has a vital union with himself to which the spirit of life gives an animating power. And this is the case here. One that is only an overly outside professor hath put on a cloak of Christianity. If he finds that any prejudice is like to accrue to him upon this account, it is, I say, the easiest thing in the world for him to throw off his cloak. But one, who is a Christian indeed, cannot do so. He cannot part with his religion. It is not as a cloak to him, but it is a piece of himself, and therefore he must be exposed. What will directly strike at such a man as he is, cannot be helped; for he cannot cease to be what he is. It is his very nature: that is, a new nature is put into him, which he cannot alter, or change and vary as he will; and therefore he must take what comes. But then again, able for it. There is patience also, by which the soul is composed, and brought into a perfect mastery and dominion over itself, so far as this gracious principle obtains. "By your patience possess ye your souls," Luke xxi. 19. You are outed of yourselves, if you be not patient; but if you be patient you enjoy yourselves. So that let the storm be never so great and boisterous without, there will be peace and calmness within. Patience is an ability to suffer. It is passive fortitude. He that can suffer, who is furnished with this ability, is in peace and quiet; is in no distress. He considers the case thus: "Such and such can afflict, and I can suffer; I am therefore in this respect on even terms with all the world. They can indeed lay upon me such and such things, and I can bear them through grace that helps me." If such be the temper of a Christian that he cannot suffer, he must be a slave. Every such person must be subject to the power of those that can hurt him, or do him an ill turn; only because he can suffer nothing. He cannot suffer, therefore he must serve; or yield to every one's beck that hath any power to hurt him. But he that can suffer, hath the mastery over himself; and remains in self-possession. The other is outed of himself; and must resign his will, his judgment, his conscience, and every thing, to the pleasure of another. Again, the principle of a good conscience also keeps a person from distress. When a man's own heart doth not reproach him, what can be distressing unto him? As Job said his should never do so, though he suffered, you know, very hard and grievous things. "My heart shall not reproach me so long as I live, till I die I will not remove my integrity from me," Job xxvii. 5, 6. Where such a disposition of spirit remains there can be no distress; no distress can ever fall there. And now to make some brief use of this subject, we learn, I. How happy a good man is when no external trouble, though it compass him on every side, is yet able to bring him into distress! Is not this man a happy man that can defy the world? that can stand in the face of storms unhurt, untouched, unshaken? The matter deserves our serious thoughts, that there should be such a privilege as this communicated unto mortality; unto a poor creature dwelling in mortal flesh. It gives us to see, that there is somewhat that greatens the spirit of such a one to that degree, as to make it too big for all this world. For what else is the reason, why such a one cannot be distressed? only because things apt to distress in their own nature, and in a subject more liable to it, are not able to compass, and entirely comprehend within themselves that spirit, which they would aim to distress. The spirit of a good man, as II. We are to consider the ground of the negation; such, is too big for all this world; and if it have that grace why such, though troubled on every side, are not distress-in exercise that is suitable to such a case, it is too big for ed. And they are not so, partly upon the account of that gracious presence that is afforded to them; and partly because of those principles which are in them, that necessarily carry matter of solace and relief, so as to keep them from distress, notwithstanding their being surrounded with external troubles. There is, I say, 1. A gracious presence afforded upon promise. "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee. When thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee," Isa. xliii. 2. This is promised and made good, more or less, in a higher or lower degree, as to the Divine wisdom and goodness seems most meet. He will never leave nor forsake such, whose hearts he hath determined to himself, and who adhere and cleave to him. He will not cast away the upright man. Such a one then is not like to be in distress when he hath God so present to him. It is but turning himself to him, and he hath him at hand. And, 2. In subordination to the former, the very native tendency of the principles, which God has implanted in a holy soul, and which incline and dispose it towards him, are its great relief against every thing that tends to distress, or works that way. As for instance, faith, which adjoins the soul to God, interests it in his infinite fulness; when the soul must be far remote from straits of distress. Love, too, is another principle by which the soul comes to have the actual fruition of that fulness, according to its mea this world entirely to compass. You cannot compress and II. Hence we see also the vast difference that there is between such a one, and a wicked, carnal man that knows not God; who is unacquainted with, and unrelated to him. Such persons, when external trouble comes upon them, are presently distressed, or are very liable to be so upon every occasion. They have not the way of escaping the pressure thereof, that holy gracious persons have. A person is not distressed so long as he hath some way of " escape or other left. This is intimated by St. Paul himself, when he says; "There hath no temptation taken you, but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it," 1 Cor. x. 13. It is no strange thing that an affliction or trial should be borne, when there is a way of escape. But it may be said, Why is there any talk of bearing what I shall escape? I answer, it is plain that it is not escaping to suffer, that is there meant; but real hurt or damage by that suffering, so as to be not at all the worse for it, or prejudiced by it, at least in our spiritual concerns. It is such an escape as that, which our Saviour means in these words: "Watch and pray always, that ye may be counted worthy to escape the things that shall come to pass, and to stand before the Son of Man," Luke xxi. 36. Not that they should escape suffering, for he had been telling them before, what grievous things they should suffer; but that they should receive no hurt from their sufferings: that is, upon the whole matter they should have no cause to reckon themselves sufferers, inasmuch as no damage should accrue to them from thence. to do, who cry to rocks and mountains to fall upon them. This speaks plain desperateness; and yet this will be the case one day with those, who find not out in due season, the way of being exempted from distress. Then there will be a great deal of trouble on every side, when the world will be all in flames; and then it must certainly be distress. There will be, as our Lord informs us, (Luke xxi. 25, &c.) distress of nations with perplexity; the seas and the waves roaring; men's hearts failing them for fear, and for looking after those things that are coming upon the earth: for the powers of the heavens shall be shaken, when we shall see the Son of man coming in a cloud, with pow er and great glory; and when the cry shall go forth, "Lo! he is come, behold his sign in the heavens!" Consider then how we are concerned to make sure of his favour, and to hasten to get into that state; wherein, though for a while we may not be exempted from trouble, yet we shall from distress: I mean, from that distress for which there is no remedy, which can admit of no relief. I thought to have propounded something by way of counsel, in order to such a course as this. As, 1. Labour to be disengaged from all terrene things, the things of this world. If there our life is bound up, if we Now when a man hath a way of escape, he is not dis- are troubled there on every side, we cannot but be distressed; his state, I say, is not to be called a real distress. tressed. But if the world be crucified to us, and we to There is, at least upward, always a way of escape. David the world, there can be no distress; the troubles of it canwas sore distressed in Ziklag, after the Amalekites had not be distressing to us. Dead things cannot feel, cannot invaded and burnt it with fire, and taken his people cap-afflict one another. Let us say then, "The world is dead tive; yet it is said, that "he encouraged himself in his God," 1 Sam. xxx. 6. He looked upward, and had a way of escape or deliverance open to him from above. to me, and I am dead to it; we are crucified one to another." The dead can lie quietly one by another, without giving mutual wounds. And then too, But it is however said there, that he "was greatly dis2. Draw nigh to God, that large and boundless good, tressed." I answer, it is very true, and so any good man in whom all fulness is. Of them that fear him it is said, may be in a great degree distressed, as well as David. "their souls shall dwell at ease," Ps. xxv. 13. The exThus the apostle Paul, speaking of the impossibility of pression in the original is, "Their souls shall lodge or working any separation between him and Christ, and in- rest in goodness;" for the word there aptly signifies the timating that nothing could force him out of the arms of quiet rest of the night. We must then draw nigh to God; his love; not even persecution, or tribulation, nor famine, and stick close to him in trust, confidence, love, obedience, nor the sword; mentions distress also as the supposed lot subjection, and by a continual daily course of prayer. For of good men, Rom. viii. 35. But we must understand they who are given much to pray will feel little of distress, however only by this, that something may befall a good in comparison of what they are else liable to. The Psalmman which is apt to distress; but is not actually distress-ist speaks of enemies, who were continually designing evil ing, at least to that degree as to allow no way of escape. to him. “For my love," says he, "they are mine adverThen indeed a man would be in real distress, if that were saries, but I give myself unto prayer," Ps. cix. 4. If there true of him, which his enemies said of David; Many be any design against me, if my enemies are aiming at there be which say of my soul, there is no help for him in me, "I prayer;" for so the expression is in the Hebrew God," Psalm iii. 2. But this is not the case; there is no text: that is, I betake myself to prayer, my known and state in which a good man may be, wherein there remains usual resort, and then I fare well. Thus, in so doing, you no help for him in God. will find your soul to dwell at ease, and rest in the goodIt was indeed a distressing case, which you find Saulness of God. A wicked man, in the midst of his suffiwas in, when he had caused Samuel, or somewhat that ciency, is full of straits; you, in the midst of straits, will appeared like to him, to be called up; who said unto him, be in the fountain of all-sufficiency, and have the all-flowWhy hast thou disquieted me, to bring me up?" To ing goodness streaming on every side. And in such a whom Saul answered, I am sore distressed, for the Philis- course you may come to experience what is here said by tines make war against me, and God is departed from me, the apostle, so as no longer to look upon this as a paradox, and answereth me no more, 1 Sam. xxviii. 15. This was but as that which your hearts can witness to; namely, that a grievous distress indeed: there was great trouble from though trouble be on every side, yet thanks be to God. we without, and God was gone. Here then is the vastly dif- find no distress. ferent state of a wicked wretch, from that of a godly man under affliction in a time of trouble, and when distress is on every side; God is gone! God is afar off! Besides such a one has no disposition to take the way that leads to God. Thus Elihu speaking of such distressed wicked men, says, "By reason of the multitude of oppressions they cry; they cry out by reason of the arm of the mighty. But none saith, Where is God my maker, who giveth songs in the night ?" Job xxxv. 9, 10. They lie grovelling, and groaning, ready to expire away under their burden; but it never comes into their mind, to inquire after God, saying, Where is our God? This is a thing unthought of, and therefore theirs is a most distressed state and condition; having no shift left them, nor knowing what to do. But there is always this shift left to a pious soul, if there be nothing else, namely, to look up. "We know not what to do," says Jehoshaphat, "but our eyes are up to thee," 2 Chron. xx. 12. But when a man hath simply nothing to do, no prospect of relief, then the case is very forlorn; and this, at length, will be the case of all wicked men. We may easily guess, that they have nothing left * Preached at Haberdashers' Hall, March 29th, 1677. SERMON III.* My brethren, count it all joy when ye fall into dire temptations. I TAKE it for granted that by temptations here, we are to understand afflictions; such as are, for trial's sake, laid upon the people of God. And whereas such, namely, those to whom the compellation of brethren is agreeable, are enjoined to count such afflictions matter of all joy; this plainly implies, that to such persons they are so. For they are not surely enjoined to judge otherwise of the matter than it really is, nor directed to make a false judgment of things. Therefore the truth I have to insist upon you may take briefly thus; That the afflictions laid upon Christians, for the sake of | trial, are to a right and spiritual judgment the matter of joy; even of all joy, as you have it here expressed. right understanding of this matter, and is the main thing we have to do in stating of the truth before us. In order to it therefore, you must know that though these Now that this truth may be capable of use, (which is two notions of afflictions, to wit, corrective and tentative, the main thing I design upon it,) it is necessary that I do are very distinct; yet we are not to suppose that they are these two things in the general; namely, always to be separated. It is very possible that an afflicFIRST, That I state this truth; and then, tion, or a state of affliction, may come upon a good man SECONDLY, Give you the grounds of it. for both these ends at once; but it is impossible that both FIRST, I shall state this truth, or show you how it is to be these ends should, at any time, be principal. When both taken and understood. And here we have two things to these ends do fall in together, so that afflictions are sent open to you; namely, the object of that judgment, which both to correct and also to try; yet still one of them only is is here directed to be made, and then the nature of it. The the principal end, and it is from thence that the denominaopening of these two things concerning the judgment we tion is to be taken. As for instance; that affliction is to are to make of afflictions, which good men are exercised be called tentative, or that state of affliction is to bear the withal, will take up the whole of the business that is need-name of temptation or trial, when this appears to be the ful by way of explication; so as that you may have the dis- chief end, which God designed and aimed at, in ordering tinct state of the matter before you. such a state of things to be the lot of his people, or of this or that person. But when the principal end appears to be their chastisement, then they are to be accounted corrective afflictions; or punishments, and judgments, as these expressions are also used with respect to the people of God. But yet it may be said, "How shall we know which end is principal, when an afflictive condition comes to be the lot of any of God's people?" I. I shall consider the object of the judgment here to be made; that is, the truth of this proposition, that afflictions laid upon us for the sake of trial are matter of joy. And this is the thing to be judged; as indeed in any proper act of judgment, a proposition is still the object; wherein one thing is affirmed or denied of another. And the truth of this proposition is the thing to be judged; that afflictions, such afflictions or temptations as the apostle speaks of, are really matter of joy. Therefore it is necessary that we open to you this proposition as the object of the judgment here to be made. Particularly that we,-1. Consider what is supposed here to be matter of joy; namely, afflictions, for the sake of trial: then-2. We shall open to you that which is affirmed, or supposed, concerning temptations; namely, that they are matter of joy; and then-3. The manner of the agreement of the one of these to the other. 1. Let us consider what it is that is supposed by the apostle to be matter of joy; namely, temptations, or afflictions for trial's sake. Not any man's afflictions, but those that befall a Christian; not any afflictions of a Christian neither, but those which are laid upon him for the sake of trial, as the word (reipacμoïs) used in the text doth plainly import. For it is one very well known, and very useful and necessary distinction of afflictions, that they are either corrective, even unto the people of God, or else tentative. This is not a distinction of afflictions considered in their natures, but taken from the end thereof: for in their natures they may be the very same, as the afflictions of good men and bad men may be. This case cannot be very distinctly and particularly spoken to now, for that would take up all our time. I shall only say this one thing to it at present, which is very plain and clear, and I doubt not satisfactory to every one that seriously attends to it. When the people of God, who are in a state of affliction, have been and still are in a declension, as to matters of religion; or when this and that person can reflect, that they have been guilty of some very great enormity, some more notable transgression, and an affliction befalls them; why, truly, in this case they have all the reason in the world to look upon this affliction as punitive; that is, as principally designed for correction. But if the state of the church of God, when such an afflicted condition falls out to be their lot, is spiritually good; that is, if they have been for some time in a better condition than ordinary, or under no very observable delinquency and decay in their spiritual state; then the course of afflictions, which they at such a time fall under, is chiefly tentative; or to be reckoned as sent principally for the sake of trial. for the most part,) that miseries always befell them, when they were in a state of apostacy from God, or some more notable defection; which therefore constantly passed under the notion of corrections, or chastisements and punishments, upon that account. But as to what we find recorded of the sufferings of the church of God in the New Testament, (which you know gives us an account only of a small space of time) those afflictions and sufferings befell good men, at a time when the church of God was in its best state; and when there was most of the vigour, the power, and spirit of religion, that ever was known. Therefore we have most reason to look upon the afflictions, that befell them, as designedly tentative; whereupon it is that you have afflictions more usually spoken of, in the New Testament, under the notion of trials and temptations. And truly if we look into the afflictions which befell the people of God in common, at different ages, you will find, by what you have recorded in the Old Testament, concernDivers temptations are mentioned: which implieth noting the church in those days, (which consisted of the Jews only multitude, as to number; but variety, as to kind. There may be the same kinds of them inflicted, for either the one or other of those ends. So that the distinction I mention to you is not of their natures, but it is taken from something extrinsical; as the end of any thing is extrinsical to the thing itself. God doth sometimes lay on afflictions to try, and sometimes to correct or chastise, his people. The principle of those afflictions, that are for the sake of correction, is displeasure and paternal justice; which God doth exercise upon his own family, and among his own children. And they have been wont, as indeed they ought, so to understand the matter. Thus says the prophet Micah, in the name of the people; "I will bear the indignation of the Lord, because I have sinned against him," Micah vii. 9. And his anger is sometimes said to smoke, and continue long to do so; as several expressions in Scripture, that I might turn to, import. But when the afflictions are to try, the principle thereof is not displeasure; but wisdom, and sovereign good pleasure. In this case, I say, they are to be resolved into wise and holy sovereignty, not anger, as their principle. Now it is concerning afflictions so designed, or directed to this end, namely, for trial, that the attribute here in the text must be understood; that is, that they are matter of all joy, and are to be so accounted. And because we must take the state of the subject, so as to understand the apostle speaking not of punitive but tentative afflictions, as such; therefore we are a little more concerned to inquire in every case, how we may be able to discern when any affliction, or series of afflictions, are brought upon the people of God, or upon a particular person, for the sake of trial. For the stress of the whole business lies upon the So that this is a short and summary account that I give you of this matter: afflictions befall persons for correction, when they are in their worst state; for trial, when they are in their best. And now you have the state of the subject (as far as it is necessary) cleared up to you. But concerning afflictions it is said, when it is discernible that they are principally tentative, that they are to be accounted matter of all joy. And, 2. This is the thing spoken of this subject, which we are now to speak to; we are to reckon these afflictions joy, all joy. We shall need to say but little here. This joy, if we take in the term all with it especially, includeth these two things; to wit, complacency, and gloriation: a being well pleased with these afflictions, and also a visible glorying upon such an account. It is true indeed these things are wont to be expressed by two different words, (Xaod, and 'Ayaλλíaois,) whereas we have but one in the text. You have them put together by our Saviour when he pronounces blessedness on them who suffer persecution for righteousness sake; “Rejoice," (says he)“and be exceeding glad," Matt. v. 10, 11, 12. There is inward pleasure, an inward sense of pleasure, and a certain kind of triumph, that appear and show forth themselves in conjunction. And when it is said, that we are to account it all joy, when we fall into such temptations, it implies, that we are to comprehend both these together in the sense of the expression. In which expression, we are indeed to understand joy objectively, as is usual, and so very obvious that I need not hint it to you; not, I say, the act, but the matter of joy, as we before explained it to you. SECONDLY, I now proceed to the next general head to be spoken to, after having stated this truth; and that is, to give you the grounds of it. What should be the ground of this, that to a true judgment such afflictions as these are should be matter of joy? I can but just touch at what requires to be largely insisted upon. In general, if this be our case, that we are Christians exercised with tentative afflictions, we are to count them all joy, if we would judge rationally and prudently, both upon God's account, and our own. I. On God's account; and you have no reason to think it strange, that this should be alleged as a ground of a Christian's rejoicing in temptations. For God and good men are no such strangers to one another, but that wherein his interest is concerned and advantaged, they have real matter of joy, both upon the account of their relation to him, and the determination of their spirits towards him and his interest. Now his interest is manifestly concerned to great advantage in this case; and by this means it hath always been promoted, and his glory hath shone forth illustriously through the trials that have befallen his people. 3. We have further to consider, concerning this proposition, the agreement of the object with the subject of it. How comes it to be truly said of afflictions, that they are matter of all joy? How do these agree together? It is very plain it is not a natural agreement; it is no agreement arising from any affinity that these afflictions have, in their own nature, unto joy. Nothing more remote than affliction, and joy. Affliction "for the present is not joyous, but grievous," Heb. xii. 11. Therefore that which connects them must be something extrinsical; somewhat which God If we speak of the glory of God, which is capable of puts in the case, so as wholly to alter it from what it would being given to him; which cannot be the glory that is eselse be in its natural state. But this we shall have occa-sential to his being, but his extrinsical, or adventitious sion to show by and by, when we speak to the grounds of glory, it may be said to lie in these two things: namely, it, which we are to come to presently. in the display thereof, and in the agnition and acknow ledgment of his glory upon that display. That is all we can make of glorifying God, and of his being glorified in the world; that there is a lustre shining forth, or a visible glorious representation of him made; and then, that this be acknowledged, or taken notice of, and he be confessed hereupon to be glorious. Why both these are concerned, whenever it falls out to be the lot of his people to be exercised with tentative afflictions. II. Having considered the object, we are now to consider the nature of this judgment. The apostle bids us so to account such afflictions, as we have considered, all joy, as that this may be a fixed kind of judgment with us; for so the word hyrare signifies. I shall particularly say but these two things about it: 1. That it must be a judgment spiritually enlightened, a judgment that is irradiated by a divine light shining upon it, by which the truth of the thing might be discerned; which otherwise would go for a paradox, and that the most incredible one that ever was heard of. It must be a heavenly divine light, which must inform that judgment that shall be able to discern the truth here asserted, that these trying afflictions are matter of joy. And, 1. There is a most visible display of his glory in this case; to wit, the glory of his power, of his wisdom, of his goodness, of his faithfulness and truth, both in sustaining and delivering his afflicted ones. There is a spirit of glory resting upon them in such a time and state as that is. "If ye be reproached for the name of Christ, happy are ye," 1 Pet. iv. 14. Men cast upon you reproach, God puts a glory upon you; for, as St. Peter expresses it, "the Spirit of glory and of God resteth upon you:" it stays and abides with you, and hath a fixed settled residence upon you. Agreeable hereunto is the tenor of that prayer of St. Paul for the Colossians: "That ye might be strengthened with all might, according to his glorious power, unto all patience, and long-suffering, with joyfulness; giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light," Colos. i. 11, 12. Here is a very great display of the Divine glory in this case. And, 2. It must be a judgment spiritually actuated and enlivened, that so it may become a practical judgment. By the former means it comes to be a clear judgment, when divine light once shines in the mind, so as that the truth of this matter appears very clear; by the latter means it comes to be a practical judgment, that is, such as is impressive of a proportionable correspondent frame of heart, which is that which the apostle chiefly intends here. For it would do persons but little good, to have such a notion only hovering in their minds concerning afflictions, that they are matter of joy; this would be but a cold business. The word count here in the text, is taken from the word hyeuovikov, from whence that phrase is taken, which is expressive of the leading faculty and power of the soul. But there is nothing leading where nothing follows; the one implies the other. It is therefore implied here that this must be such a judgment as commands what is duly and properly the subject of it, and what ought to be commanded; namely, the heart, and will, and affections of the soul. It implies that a person willingly bear a temper of spirit, proportionable to this judgment; that is, maintain a holy cheerfulness and vigour, and liveliness of spirit, through the whole course of such an afflicted state, as may happen to be his lot. Such a judgment it is that being enlightened from above is in some measure clear, and does not suffer us to be always in the dark, puzzled and entangled in our thoughts about the matter. In a word, it is a judgment that being actuated by a divine power ought to be practical, proportionable and conformable to itself; that so weed them; but if they called it by any other name, they may carry ourselves in a state of affliction, as though we judged in this case, that it is matter of great joy that we are brought into such a condition as this. 2. The agnition or acknowledgment thereof is wont to ensue, which is the other thing considerable in God's being glorified. Such as feel supports from God in their afflictions, do highly magnify him in their spirits; yea, and many times his glory is acknowledged by afflicting enemies themselves. They are made to confess that they have to do with somewhat they cannot master, a spirit that is too hard for them, even an invincible spirit. They are made to own and confess that greater is he that is in the sufferers, than he that is in this world. I have sometimes taken notice in the histories of former times, concerning the persecutions that befell the people of God more than once, that this expression hath been used in those cases, "The devil is in them;" that is, a more than an ordinary spirit. They could not but believe it was somewhat more than the spirit of a man that support must have reproached themselves, and acknowledged that they were fighters against God. However, they could not but have a secret conviction, (and it appears sometimes they had so,) that it was an almighty Spirit they were fighting against, when they were dealing with the people of God in this kind. Thus now you have the state of the truth in reference to the things propounded to be opened, concerning the subject spoken of, and particularly the nature of the judgment that is to be made concerning the afflictions that befall This then is the ground of joy to the patients themselves, good men; which, as I have shown, must be spiritually that though they suffer, yet God is glorified. His glory enlightened, and so spiritually enlightened as to be a prac-shineth through all the clouds and darkness that involve tical principle in the soul. them, and wherein they are inwrapt. The apostle speaks |