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SERMON ΧΙ.

Of Refignation to the Divine Will in Affliction.

[A Sermon preached in Lent.]

JOB v. 6, 7.

Although Affliction cometh not forth of the Duft, neither doth Trouble spring out of the Ground; yet Man is born unto Trouble as the Sparks fly upward.

I

N a foregoing Discourse, ISERM. have observed that these XI. Words contain in them,

1. A pathetical description of the Weakness and Vanity,

the Sorrows and Calamities of human

SERM.Life: Man is born unto Trouble, as the

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2. A Declaration, that these Miseries of humane life, do not arife from Chance or from Neceffity, from blind Fate or unaccountable Accidents; but from the wife Disposition of the Providence of God, governing the World. Affliction cometh not forth of the Dust, neither dotb trouble spring out of the Ground. Wherein

3. It is implied, and intended to be inferred, that there are many just and good, wise and useful Ends; upon account of which, God permits so many Afflictions to fall upon Mankind; and the confideration therefore of which, (so far as we can discover them in this present dark and imperfect State,) ought to teach us Pațience and cheerful Resignation to the Divine Will.

THE two former of these I have already discoursed on; and shown, that, fince Afflictions do not come forth of the Duft, do not arise from Chance or from Neceffity; but are all under the Disposal of the All-Wife Providence of God, go verning the World; this one general confideration

ΧΙ.

fideration alone, ought sufficiently to se-SER M. cure our entire Trust and Dependence upon God, our Hope and Confidence in Him; so as to be an abundant Support and Comfort to us, under all the poffible Accidents and Calamities of Life ; even though we could not at all understand any of the grounds of his Acting, and the Reasons of his so dealing with us.

Bur seeing this is not wholly the Cafe; and that in this general Observation it seems moreover to be implied, and intended to be inferred, that there are also discoverable in particular, many just and good, wife and useful Ends; upon account of which, God permits so many Afflictions to fall upon Mankind; and the confideration of which, ought to teach us Patience, and cheerful Refignation to the Divine Will: It remains therefore, that we proceed now, in the

3d and last place, To confider what are (fome of the plainest and most satisfactory of) those reasons, that we are capable of discovering; upon account of which, it was best and fittest that things

should be so ordered as they are; and in

confide

SEROM.confideration whereof, we ought more XI. fully and readily to acquiefce in the divine good pleasure in all things.

AND first, We are to confider, that fome of those things which we usually esteem among the Troubles and Afflictions of life, are such as may justly and must neceffarily be resolved into the abfolute Sovereignty and Dominion of God. Of this kind, are Mortality in general, and the Shortness of humane Life; the unequal Distribution of Riches and Honour, and the good things of this present Life; the different capacities, and abilities of Mind; the different tempers, and conftitutions of body; the different states and conditions, wherein God has originally placed men in the World. Of these things there can, there needs no other account to be given, than the absolute Sovereignty and Dominion of God. For infinite Power, Wifdom and Goodness, may display itself in producing what Variety of Creatures he pleases ; and in communicating to them his free Bounties, in what measure and proportion he thinks fit.

Obligation, no Want or

He that had no
Neceffity upon

him, to give Being to any thing at all; SERM. may give Being to his Creatures for what XI. Duration he pleases ; and diftribute his abfolute and unconditionate Favours, without giving any account of his Ways. It is no just ground of complaint in Men, that they were not created in the condition of Angels; any more than it is an injury to inferior Creatures, that they are not indued with the Capacities of Men. Neither is it a wrong to those who are born with lower capacities and to meaner circumstances, that they are made inferior to others; But they have much more reafon to be thankful for what they have, than to be displeased for want of what they have not. It is sufficient if, in matters of Reward and Punishment, God in the End deals equitably with all his ra tional Creatures; and disposes of them according to the proportion of the several deserts, of each of them in their respective States. But in the original appointment of the State and Condition of their Nature, there is no room for any other confideration, than that of the abfolute Sovereignty of infinite Power, and

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