Secondly, To give a more general state of the case.
1. Tliis good is not to be determined by our fancies and conceits, but by the wisdom of God ; for God knoweth what is better for us than we do for ourselves. We judge according to present appearance, but he hath a sight or inspection of our hearts, and a prospect or fore- sight of all future events ; and therefore his divine choices are to be preferred before our foolish fancies ; what he sendeth or permittetli to fall out is fitter for our turn than anything else. Could we once be persuaded of this, a christian would be prepared for a cheerful enter- tainment of all that should come upon him. Besides, he is a God of bowels, and loveth us more dearly than we do ourselves ; therefore we should be satisfied with his dispensations, whatever they are. Should the shepherd or the sheep choose his pastures ? the child be governed by his own fancy or the father's discretion ? tlie sick man by his own appetite or the physician's skill ? It is necessary sometimes that God should displease his people for their advantage : John xvi. 6, 7, ' Because I have said these things to you, sorrow hath filled your heart; nevertheless, I tell you the truth, it is expedient for you that I go away.' We are too much addicted to our own conceits ; Christ's dealing is expedient and useful, yet very unsatisfactory to his people. He is to be judge of what is good for us, his going or tarrying, not we ourselves, who are short-sighted, distempered with passions, whose requests many times are but ravings, and ask of God we know not what. Peter said, Mat. xvii. 4, ' Master, it is good for us to be here ;' he was well pleased to be upon Mount Tabor, but little thought what work God had to do by him elsewhere. So Jer. xxiv. 5, the basket of good tigs was sent ' into the land of the Chaldeans for their good.' What good in a dispersion ! but God foresaw worse evil would befall the place where they then lived. The selling of Joseph for a slave was to appearance evil, but God meant it for good, Gen. 1. 20. God
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may keep us low and bare, expose us to difBculties, prejudices, reproaches, bitter sufferings, yet all is for good.
2. Good is to be determined by its respect to the chief good or true happiuess. Now what is our chief happiness but the vision and frui- tion of God ? It consists not in outward comforts — riches, liberty, health, honour, or comfortable relations, but our acceptance with God ; other things are but appendages to our felicity : Mat. vi. 33, irpoaTeBijae- rai, ' But first seek the kingdom of God, and these things shall be added unto you.' Affliction taketh nothing from our solid and essential happiness, rather helpeth us to the enjoyment of it as we increase in grace and holiness. That is evil that separateth us from God, that is good which bringeth us nearer to him ; sin separateth us from God, therefore always evil, Isa. lix. 2. But afflictions are not always evil, but make us more earnestly to seek after him, Hos. v. 15 ; and so to be trained up under the cross, in a constant course of obedience and sub- jection to God, is good : Lam. iii. 27, ' It is good that a man bear the yoke from his youth,' because it keepeth him modest, humble, and sober.
3. This good is not always the good of the body, or of outward prosperity ; and therefore our condition is not to be determined by the interest of the flesh, but the welfare of our soul. If we had the world at will, we cannot be said to be in a good condition if the Lord should deny us spiritual blessings ; we are more concerned as a soul than a body : Heb. xii. 10, ' He verily for our profit, that we may be par- takers of his holiness.' He doth not call the good things of this world, that pelf which all deshe, profit, but the participation of the divine nature. Affliction is good if it be sanctified ; holiness wrought by affliction should be more to us than all our outward comforts.
4. It is not good presently enjoyed and felt, but waited for ; and therefore our condition must not be determined by sense, but faith, Heb. xii. 11. Affliction for the present is not pleasing to natural sense, nor is the fruit for the present evident to spiritual sense ; but it is good because in the issue it turneth to spiritual good. While under the affliction, we feel the smart, but do not presently find the benefit ; physic must have time to work ; that which is not good may be good ; though it be not good in its nature, it is good in its use ; faith should determine so, though we feel it not : Ps. Ixxiii. 1, ' Yet God is good to Israel.'
5. A particular good must give way to a general good, and our personal benefit to the glory of God and the advancement of Christ's kingdom. It was good, yea, much better, for Paul to be in heaven ; yet if it was needful for the saints to continue in the flesh, he submitteth, Phil. i. 24. We must not so desire good to ourselves as to hinder the good of others ; all elements will act contrary to their particular nature for the conservation of the universe ; that may be good for the glory of God which is not good for our personal contentment and ease : John xii. 27, 28. The sense of our duty, and the desire of glorifying God, should overcome our natural inclination.