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much satisfaction and pleasure, as the want of it gave pain. This was evident in Rachel's case, as to the having of children; and in that case, Psal lxxviii. 30, 31. There is a dead fly in the ointment that mars the savour they expected to find in it. Fruit plucked off the tree of providence, ere it is ripe, will readily set the teeth on edge. It proves like the manna kept over night. Exod. xvi. 20.

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They have but an unsure hold of it; it doth not last with them. Either it is taken from them soon, and they are just where they were again: I gave thee a king in my anger, and took him away in my wrath." Hos. xiii. 11. having a root of pride, it quickly withers away; or else they are taken from it, that they have no access to enjoy it. So Haman obtained the decree; but ere the day of the execution came, he was gone.

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3. They that get their spirit brought down to their afflicted lot, gain a point far more valuable than they who in their pride force up their lot to their mind. Prov. xvi. 32. He that is slow in anger, is better than the mighty; and he that ruleth his spirit, than he that taketh a city." This will appear, if you consider,

(1.) The latter makes but a better condition in outward things, the former makes a better man. The life is more than meat.-The man himself is more valuable than all external conveniences that attend him. What therefore betters the man is preferable to what betters only his condition. Who doubts but where *wo are sick, and the one gets himself transported from a coarse bed to a fine one, the sickness still remaining; the other lies still in the coarse bed, but the sickness is removed; that the case of the latter is preferable? So here, &c.

(2.) The subduing of our own passions is more

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excellent than to have the whole world subdued to our will for then we are masters of ourselves, according to that. Luke xxi. 19. Whereas, in the other case, we are still slaves to the worst of masters. Rom. vi. 16. In the one case we are safe, blow what storm will; in the other we lie exposed to thousands of dangers, Prov. xxv. 28. "He that hath no rule over his own spirit, is like a city that is broken down, and without walls."

(3.) When both shall come to be judged, it will appear the one has multiplied the tale of their good works, in bringing their spirit to their lot; the others the tale of their ill works, in bringing their lot to their spirit. We have to do with an omniscient God, in whose eyes every internal action is a work, good or bad, to be reckoned for. Rom. ii. 16.

An afflicted lot is painful, but, where it is well managed, it is very fruitful; it exercises the graces of the Spirit in a Christian, which otherwise would lie dormant. But there is never an act of resigna tion to the will of God under the cross, nor an act of trusting in him for his help, but they will be recorded in heaven's register as good works. Mal. iii. 16 And these are occasioned by affliction.

On the other hand, there is never a rising of the proud heart against the lot, nor a faithless attempt to bring it to our mind, whether it succeed or not, but it passes for an ill work before God. How then will the tale of such be multiplied by the war in which the spoil is divided!

Use 1. Of information. Hence we may learn,

1. It is not always best for folks to get their will. Many there are who cannot be pleased with God's will about them, and they get their own will with a vengeance, Psal. lxxxi. 11, 12. "Israel would none of me, so I gave them up to their own hearts' lusts,

and they walked in their own counsels." It may be most pleasant and grateful for the time, but it is not the safest. Let not the people pride themselves in their carrying things that way then by a strong hand; let them not triumph in such victory: the after-reckoning will open their eyes.

2. The afflicted crossed party, whose lot is kept low, is so far from being a loser, that he is a gainer thereby, if his spirit is brought down to it. And if he will see things in the light of God's unerring word, he is in better case than if he had got all carried to his mind. In the one way the vessels of wrath are fitted for destruction. Psal. lxxviii. 29— 31. In the other, the vessels of mercy are fitted for glory, and so God disciplines his own. Lam. iii. 27.

3. It is better to yield to Providence than to fight it out, though we should win. Yielding to the sovereign disposal is both our becoming duty and our greatest interest. Taking that way, we act most honourably; for what honour can there be in the creature's disputing his ground with his Creator? and we act most wisely; for whatever may be the success of some battles in that case, we may be sure victory will be on Heaven's side in the war, 1 Sam. il. 9. "For, by strength shall no man prevail."

4. It is of so much greater concern for us to get our spirits brought down than our outward condition raised. But who believes this? All men strive to raise their outward condition; most men never mind the bringing down of their spirits, and few there are who apply themselves to it. And what is that but to be concerned to minister drink to the thirsty sick, but never to mind to seek a cure for them, whereby their thirst may be carried off.

Use 2. Of exhortation. As you meet with crosses in your lot in the world, let your desire be rather to

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have your spirit humbled and brought down, than to get the cross removed. I mean not but that you may use all lawful means for the removal of your cross, in dependence on God; but only that you be more concerned to get your spirit to bow and ply, than to get the crook in your lot evened.

Motive 1. It is far more needful for us to have our spirits humbled under the cross, than to have the cross removed. The removal of the cross is needful only for the ease of the flesh, the humbling for the profit of our souls, to purify them, and bring them into a state of health and cure.

2. The humbling of the spirit will have a mighty good effect on a crossed lot, but the removal of the cross will have none on the unhumbled spirit. The humbling will lighten the cross mightily for the time, Matt. xi. 30, and in due time carry it cleanly off, 1 Pet. v. 6. But the removal of the cross is not a means to humble the unhumbled; though it may prevent irritation, yet the disease still remains.

3. Think with yourselves how dangerous and hopeless a case it is to have the cross removed ere the spirit is humbled; that is, to have the means of cure pulled away and blocked up from us, while the power of the disease is yet unbroken; to be taken off trials ere we have given any good proof of ourselves, and so to be given over of our physician as hopeless, Isa. i. 5. Hos. iv. 17.

Use 3. For direction. Believing the gospel, take God for your God in Christ towards your eternal salvation, and then dwell much on the thoughts of God's greatness and holiness, and of your own sinfulness; so will you be humbled under the mighty hand of God and, in due time, he will lift you up.

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1 PETER V. 6.

Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.

In the preceding part of this chapter, the apostle presents the duties of the church officers towards the people; and then the duty of the people, both towards their officers, and among themselves, which he winds up in one word, submission. For which causes he recommends humility as the great means to bring all to their respective duties. This is enforced with an argument taken from the different treatment the Lord gives to the proud and the humble; his opposing himself to the one, and showing favour to the other. Our text is an exhortation drawn from that consideration: and in it we have, 1st. The duty we are to study: selves therefore under the mighty hand of God, that he may exalt you in due time." And therein we

may notice,

"Humble your

(1) The state of those, to whom it is proposed, those under the mighty hand of God, whom his hand has humbled, or brought low in respect of their circumstances in the world. And by these, I think, are meant, not only such as are under particular signal afflictions, which is the lot of some, but also those who, by the providence of God, are, in any kind of way lowered, which is the lot of all. All being in a state of submission or dependence on others, God has made this life a state of trial; and for that cause he has, by his mighty hand, subjected men one to another, as wives, children, servants, to husbands, parents, masters; and these again to their superiors; among whom, again, even the highest

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