Seven Treatises, Treatise 6 · Chapter 9
CHAP. 9. Of the ſeuenth priuiledge: Concerning the afflictions of the godly; and namely, of the first branch of the ſame; that is, How they may be free from many of thoſe troubles, which do light on and meet with the vnreformed.
NOw followeth the prerogatiue that they hauehave about afflictions. Of the which although they are not void: yet if we diligently marke Gods dealing with them heerein, we muſt needs confeſſe, that he ſheweth exceeding fauor vntounto them. Which ſeeing it is not one way but many and ſundry, declared vntounto them: I will in ſome order (as I can) lay them forth particularly. And they may all be referred to three kinds. For firſt, he holdeth many tribulations from them altogether in that they be his children, which others by their ſinnes do plucke vponupon themſelues, Pſ. 32.10.11. Secondly, he deliuereth them out of manie, which otherwiſe would ſore oppreſſe them, when yet he leaueth others in them ſtill. And thirdly, he teacheth them, aright and well to beare them, when he thinketh it not meet to deliuer them. And of theſe three, I will handle the firſt in this chapter.
Concerning the which point, it may eaſily be gathered by that which hath beene ſaid of the former priuiledges, how true this is:The godly eſcape many troubles altogether. that many troubles neuer take hold of ſuch as walke after thoſe rules which I hauehave ſpoken of, and which inioy the ſaid priuiledges: and ſeeing all Gods children be ſuch as may doe ſo, therefore euen they may be deliuered from many troubles and afflictions (one as well as another) which yet the vngodly and vnregenerate cannot eſcape. For they whoſe hearts are cleanſed and ſanctified, ſo that they truely hate all maner of ſinne, and more ſpecially renounce in their liues the ſinne which they know; who indeauour to hauehave a good conſcience in all things, and doe all this with delight; and with delight alſo doe daily vſe the meanes to grow forward in this courſe: how can the plagues and calamities take hold on them, which doe on other men who are ſtrangers to ſuch a courſe? For the greateſt and ſoreſt puniſhments and troubles that fall vponupon any, are brought vponupon them by their ſinne (contrary to the erronious opinion of them, who thinke that religion is the chiefe cauſe of troubles) & they are nothing els but the fruite thereof; and the greater ſinners that men are, the ſharper and heauier iudgements outward or inward doe meet with and take hold of them,The greateſt ſinnes bring the greateſt puniſhments. and the deepelier doth God drawe his bowe againſt them: and wherein is the ſcripture more plentifull, then in this argument and matter? For ſinne, came the firſt puniſhment into the world, namely, death and Gods curſe,Gen. 3.17.24. which without ſinne had neuer beene knowen in all the world, with the caſting off our firſt parents and their poſteritie out of the fauour of God. Through ſinne, came all kindes of plagues and puniſhments vponupon men;Deut. 28.44. as hunger, nakedneſſe, diſeaſes, the peſtilence, bondage to enemies and inuaſion of them, impriſonment, loſſe of goods, loſſe of life, and ſuch like. For ſinne, both perſon and place, whole cities and villages hauehave beene deſtroied:Gen. 19. from the king to the begger, both Pharao and the raskall ſouldiers that peirced Chriſt through and platted a crowne of thornes vponupon his head, and Iudas the purſebearer who was alſo the traytour; euen all theſe did by ſinne purchaſe to themſelues the reward of iniquity. All which plagues, they which were voide of thoſe ſinnes and the like which they committed, were freed from.
But I ſhall not need to ſay much of this matter which is cleere in all mens eies: and yet I muſt ſay that which I doe in this place, becauſe it is the ground of this diſcourſe. For if this be true, that troubles and puniſhments are the fruite of ſinne, and that they who decline and goe aſide from the way of ſinners,The freer from ſinne, the freer from trouble. ſhall not taſt of them; it followeth that the children of God who doe ſo, hauehave a ſingular prerogatiue aboue others, & may be free from many ſore vexations. Neither ſhould this ſeeme ſtrange or admirable, foraſmuch as they forſake many vnlawfull liberties and vaine pleaſures which others hunt after.
But as I hauehave ſaid in handling the former priuiledges, ſo I muſt ſay in this: that the ſeruants of God may inioy this liberty; but not, that all doe ſo. For experience prooueth the contrary:All the godly doe not avoid the ſorrowes which they might doe here. namely, that ſundry of Gods people doe draw vponupon themſelues many troubles through their owne default, which they might hauehave beene voide of, and doe trouble themſelues when God doth not trouble them: and it is one cauſe why I did enter into this worke, to teach ſuch how they may liue more at eaſe and in ſafety and without many incumbrances in this world, then they doe or many thinke they may poſſibly doe. For a great number,Note. euen of Gods children, do perſwade themſelues through ignorance of the ſcriptures (Math. 22.29) that foraſmuch as they heare, that we muſt goe through many tribulations to the kingdome of heauen,2. Tim. 3.12. therefore it can be no otherwiſe with vsus, but that we muſt of neceſſity ſmart and be afflicted as oft and as many waies as we are; which is nothing ſo: for many troubles and dangers we might ſhun and avoide by taking heed to our ſelues, as Gods word teacheth vsus, yea and as his ſpirit inableth vsus alſo to doe; which yet through our folly, ſecurity, ſlougth and ſuch other faults of ours, too often doe vexe and diſquiet vsus, and make our liues vtterly vnſavory and vnpleaſant vntounto vsus. For who can deny this, that many honeſt Chriſtians as well as worſe perſons,Many trouble themſelues greatly by their corrupt affections: doe cauſe a great part of their liues to be filled with vnquietneſſe, anguiſh and irkeſomneſſe, (then the which what can be reckoned greater troubles) and that, through impatience, anger, fretting, raſhly medling in other mens matters, and intemperately folowing and dealing in their owne; which vnbridled affections others of their brethren wiſely and carefully ſeeking and labouring to reſiſt, preuent and gouerne, are not moleſted nor troubled with?
Or who ſeeth not this: that, euen men who deſerue to be well thought of for many cauſes,And many other, with thoſe which ouerrule them another way. yet in ſome particular things refuſing to be directed aright, and following their owne will, and caried by their euill affections, take libertie to themſelues to miſſpende the time in fooliſh ieſting, idle and harmefull talking, in lightneſſe, in wantonneſſe of the eie, euill companionſhip, &c. for the which ſweet meat they hauehave afterwards ſoure ſauce: and by thoſe meanes onelyonly, raiſe vp in their hearts ſecret accuſations, checks of conſcience, horrour and feare of death and the iudgement day, quenching of the ſpirit of God, and ſuch like; and the better men they be, the ſooner and certainlier they are thus rewarded. Are not theſe troubles? which if they had beene carefull to auoide, they might hauehave liued merily and with good contentation, as other good ſeruants of God hauehave done, and doe, who hauehave ſet more by true peace and quietneſſe with holineſſe, (without which no man ſhall ſee the Lord) then to looſe it for a little peece of their will,Heb. 12. and for the inioying of the pleaſures of ſinne for a ſeaſon.
But theſe troubles becauſe they are inward, are not of ſo many nor ſo eaſily ſeene and diſcerned as were to be wiſhed, although too many, both godly and wicked, doe oft both finde and feele them.They bring alſo vponupon themſelues outward troubles by their ſinnes. I will therefore ſhew this in outward troubles; how many Chriſtians doe as well through their ſinne trouble and incomber their liues with them, as with the other kinde. For by their ſinne (as wilfull blindneſſe, careleſneſſe and vnbrideled affections) euen they as well as men vtterly vnreformed, doe bring vponupon themſelues ſhame, ſutes in law, pouerty, debt, diſeaſes, impriſonment, loſſes, ill report, wicked poſteritie, &c. Theſe & ſuch like (I am ſure) the ignoranteſt and worſt ſort of people doe count troubles and miſeries, and crie out of them, till they doe ofttimes depriue themſelues of life to the end they may be ridde of them.It is prooued by many particulars. But to prooue that they trouble themſelues with all theſe by their ſinnes, is it not a ſhame to them, when they be found to hauehave beene deceiuers, liers, boaſters, ſlaunderers, and in ſuch other behauiour offenſiue and ſcandalous? and doth not the ſame bring ill report with them alſo? doth not raſhneſſe, hot and haſty ſpeeches, prouoking one another cauſe ſutes and controuerſies which need neuer hauehave beene, and rendering like hard meaſure againe, as hath beene offered? doe not debt and pouertie ariſe of needleſſe and exceſſiue ſpendings, going aboue our abilitie in diet, apparell, purchaſing and building; and doth not he which loueth paſtime, prooue a poore man?Prou. 21.17. So by ſurfeiting come diſeaſes; and ill poſterity by ill education, with too much conniuencie and libertie giuing; and by raſh and vnequall marriages as haſtie repentings for their conceiued griefes, if not departings one from the other; and an haughty minde cauſeth him that nouriſheth it, oft times to take vp his abode within the priſon walles. Theſe are a few of a great many which might as well be reckoned vp, but that I would ſay no more then I muſt needs.
And what are the troubles of the world, if theſe be not? and yet who ſeeth not, that all theſe and their like are drawne vponupon many Chriſtians by their ſin, as ſore corrections from God, ſeeing they do, & may eaſily, through want of care and watchfulneſſe, oft offend thus. And true it is, that they might be well auoided, if ſinne were taken heed of and reſiſted, and by labour and watchfulneſſe the vnruly heart ſubdued. Neither let any anſwer me, that this cannot be attained: for I affirme,God giueth grace to ouercome theſe ſinnes. that God giueth ſuch grace vntounto fraile men whereby it may be atteined to, and teacheth how; and many there are (God hauehave the glory thereof) which comfortably finde it, who becauſe they hate to be ſeruants to any ſinne (although they cannot walke without ſinne) receiue no ſuch wages of ſinne and iniquitie as others doe.Note.
And by this which I ſay, let it be conſidered, what eaſe and peace and freedome from many troubles this ſort of men inioy in their liues, which others goe without; and what ſorrow and calamities ſome fill their daies with, which both they themſelues, and many others might be voide of. So that it is not as many hauehave ignorantly thought, that their troubles cannot be auoided; but (as I hauehave ſaid) many of them might be ſhunned,What quiet ſome finde in their liues more then other: and how. and their liues might be many waies and in ſundry reſpects more pleaſant and quiet then they be: which cauſeth ſome that ſee it to be thus with diuers Chriſtians, (and yet that theſe their troubles are not for well doing, but by their owne folly and procuring) cauſeth them (I ſay) to be ſo farre from the louelove of true religion as they be: for whoſe ſake,Note. if we will not doe it to make our owne liues more comfortable, we ſhould abſtaine from offences; ſeeing the woe that is pronounced, will otherwiſe,Math. 18.7 certainly come vponupon vponupon vsus: Woe to him that cauſeth another to fall.
Obiection.But ſuch men are ready to excuſe and anſwere for themſelues, ſaying, that all cannot be alike, nor all cannot doe as ſome may: which obiection vnleſſe it be of pure ſimplicity, is a ſigne rather that they will goe forward, then ſeeke to recouer.Anſwere. But whatſouer, or whoſe ſoeuer it be, I anſwer, Let the weake indeauour to follow the ſtronger: and if any hauehave attained to more then other, in knowledge and experience of the minde and will of God, of them let others learne and take ſuch for their example: but let none pleaſe themſelues in that which they doe, as though they could not attaine to any better, but aime at further ripeneſſe and meaſure of perfection, deadly diſliking their ſmalleſt ſinnes, rather then excuſing and defending thoſe which are great: and then it ſhall be verified that is written, to their no ſmall comfort: To him that hath, it ſhall be giuen, Luc. 8.18.and he ſhall hauehave aboundance: and he that ſeeketh in humility, ſhall finde and inioy plentiouſly: and he that reuerenceth the gifts and graces of other, ſhall hauehave a part in them himſelfe, and not enuy other for them.
And as for the troubles which we ſpeake of, let no man thinke that we may reioice in them,Iam. 1.2. 1. Pet. 4.15. ſeeing we are dehorted frō them by the Apoſtle Peter, ſaying: Let no man ſuffer as an euil doer; ſeeing they are for iuſt cauſe vponupon vsus to vexe & diſquiet vsus, rather then that they can be any matter of ioy and gladnes to vsus, except by godly ſorrow they bring vsus to repentance, which (alas) is the leaſt part of their thought who commit them. The Lord taketh no pleaſure in ſeeing vsus to trouble our ſelues, and by our ſinnes to bring vexation into our liues; but ſheweth vsus in his worde how much it diſpleaſeth him, that we ſhould be ſo much our owne foes, and vnwiſe for our owne good, and that we ſhould by our ſinnes hold ſo many good things from vsus.Ier. 5.25. For ſo doth the prophet tell vsus, that our ſinnes keepe many bleſſings from vsus. And if they be our ſinnes, that is, our knowen ſinnes, our wilfull ſinnes, and thoſe which are committed through our owne default and folly, then let vsus thanke our ſelues, and let vsus charge our ſinnes, and not the Lord; in that, while we ſuffer ſo great and many troubles by them, we hauehave reaped thereby the iuſt fruite of our owne labours. And ſeeing the ſinne might and ought to hauehave bene auoided; therefore ſuch troubles as they hauehave cauſed, might alſo hauehave beene preuented.
And this is that which I hauehave gone about to prooue, for the comfort of my bretheren: that many of vsus who belong to the Lord, doe finde more troubles and afflictions then we neede to doe, and that through our owne ſinne. And therfore I conclude, ſeeing it is ſo: that the Lord who guideth his ſeruants in a more holy courſe then many of the other ſort are content to be guided in, doth thereby grant them this priuiledge and liberty: that they doe eſcape and are deliuered from infinite troubles and calamities, which others who count godlineſſe to ſtrict and preciſe a courſe for them, doe oft ruſh and runne into.
Oh that this might enter into them deepely and doe them good,To whom chiefly the comfort of this doctrine doth appertaine. for whoſe cauſe chiefely I hauehave ſpoken it; I meane, many of Gods people: who although they hauehave ſome louelove to their brethren, and imbrace the goſpell heartely and reuerently, and hauehave many other good things in them, (it behooueth me ſo to iudge of them) yea generally they propound to themſelues a good courſe, namely to liue after the goſpell: yet particularly, are ſuch in their liues as bring ſmall glory to the goſpell, but paſſe ouer many parts of their liues with very ſleight examination, as they doe alſo the gouernment of their hearts. Which faults notwithſtanding they be conuinced of, yet will they not yeeld, but goe forward in them ſtill: and as for thoſe things which they may lawfully doe, although they offend neuer ſo manifoldly in and about the ſame in maner of doing them,1. Sam. 8.19. compared with 12.19. yet will they by no meanes be counſelled to redreſſe that which is amiſſe: in whom it is no hard thing to ſee, how deare they pay for their liberties, which they will hauehave whatſoeuer they coſt them. They would hold peace with God, and ſometimes finde comfort in good things; but when that faileth (as it doth very oft) their liues would become very irkeſome and tedious vntounto them, if they made not themſelues mery in ſome earthly and tranſitory thing: and ſo they make fleſh their arme, which is to deny the Almighty.
Their defence,Excuſes for mens ſinnes. for that they doe not more particularly direct their waies aright, is; that Ieſus Chriſt hath giuen them liberty and ſet them free; and that they hauehave no diſcretion, who vrge their bretheren ſo ſtrictly; and ſuch like: which all are but figge leaues to couer their nakedneſſe. For they ſee (though they would not) oftentimes, that thus liuing they pleaſe not God: neither (if they aduiſedly marke it) doe they pleaſe themſelues. Their diſquietneſſes, checks of conſcience and ſecret accuſations they cannot but feele, and many outward troubles do meet with them, as hath beene ſaid: and while they ſeeke the cauſe afarre off, beholde, it is neere vntounto them; yea at hand, euen within them: their will, their vntamed affections, the ſturdineſſe and vnrulineſſe of their hearts and this their ſinne hath found them out.
Theſe therefore I exhort to conſider with no worſe minds than I hauehave written it, what hath beene ſaid: and the Lord giuegive them grace ſo to doe: yea, and let ſuch godly Chriſtians whoſe teeth yet do ſometime water at the dainties of thoſe, though they ſee what ſorrow and reproch they ſuſteine for them, thanke God heartily that they taſte not of ſuch poiſoned dainties with them.
But now that I hauehave ſhewed, how the Lord doth preſerue them from ſundrie, yea infinite troubles,Many ſhun to be truely religious, becauſe they would auoid trouble. Luc. 16.25. who ſet their hearts to walke with him in one thing as in another, (beholde, ſuch honour and prerogatiues his ſeruants may hauehave) I cannot paſſe by the deuilliſh (and yet fooliſh) policie of ſome who do ſhun to be religious of purpoſe, becauſe they would be void of ſorrow and trouble. They ſing the ſong of the rich man in S. Luke, that in their life time they will hauehave their pleaſure whatſoeuer it coſt them when their reckoning commeth in:1. Cor. 15. and of the Epuicure; Let vsus eat and drinke, &c. and ſay with the yoong man in Eccleſiaſtes: Eccleſ. 11.9.They will reioyce in their youth, and inioy the delights of ſinne, though it be but for a ſeaſon. But they marke not that anſwere to him in the Goſpell: Thou in thy life time receiuedſt thy pleaſure, therefore now thou art tormented; nor to the yong man, by the Preacher, what was ſaid: Know, that for all theſe things, God will bring thee to iudgement. No ſuch thing (I ſay) they do conſider; but all that they obſerue, is this: How the better that men are for the moſt part, the leſſe they are ſet by, as it is ſaid: I hauehave ſeene the iuſt to periſh in his iuſtice: and the leſſe men faſhion themſelues after this preſent world, the leſſe they may (they ſee) depart from a good conſcience, and be merrie after the common maner; which theſe obiecters count an irkeſome and tedious thing.
Againe, they ſee that as the moſt part of men among whō the godlie liue, hauehave them in ſome indignation and vile acount; ſo that they doe by meanes thereof,The fooliſhneſſe of them that do ſo. ſuſtaine mocks, taunts, checks and complaints before their betters, with cruell threatnings, and in perſecution times that they are conuented, impriſoned, railed on, yea and oft times put to death. Theſe things (I ſay) they only looke at with carnall eyes, and therefore are eaſily brought to beware, that they come not neere their courſe: but they neither conſider, that they ſuffer for righteouſneſſe ſake,Mat. 5.12. and therefore that they are bleſſed; neither, that they themſelues and ſuch as they are, liue in darkeneſſe and after the luſt of their eie and heart,Eccleſ. 7.8. Iob. 21.13. and that their pleaſures wanze away as the cracking of thornes vnderunder a pot, and afterward they muſt come to their heauie and vnwelcome account. Beſides this, though they hauehave ſorrow and vexation dailie in their liues, by meanes of their ſinne, vnleſſe they breake it off through fooliſh mirth and vanitie for a while: yet partly they ſee it not, neither count it any; as to be caſt into fretting, frowardneſſe, ſtrife, debate, &c. And if they doe purchaſe any trouble by their deſerts & ill doings, as ſhame, charge by the purſe, and other puniſhment; yet they will chuſe to ſuffer much this way, rather than they will be driuen from their will, and the inioying of their fond liberties.
And now let all wiſe men iudge, what theſe kinds of men hauehave gained by following their ſinfull courſe: let (I ſay) the vttermoſt of their gaine and pleaſure be conſidered, and what troubles they hauehave ſhunned in ſhunning to liue godly.Pſ. 32.10. But when they hauehave done, ſeeing the Lord hath ſufficiently confirmed this:Num. 32.23. that plagues abide the vngodly, & (that they may be ſure of it) that their ſin ſhall finde them out; let none looke to prouide well for himſelfe that way, namely, to ſhunne and be farre from the ſincere practiſe of a religious and godly life, to the end he may be free from troubles: for he can no other way more certainly and ſpeedily multiplie them. And whereas it is obiected, that the beſt of Gods ſeruants are not free from troubles, but ſuffer much for their profeſſion and a good conſcience: it is granted. But their troubles for thoſe cauſes, are of another kinde, namely, fatherly chaſtiſements to holde them in from periſhing with the world; or trials of their patience, faith and other graces of God in them;1. Cor. 11.32. 1. Pet 1.7. Iohn 16.20. or ſuch as they ſuffer for good cauſes; and ſo weepe and lament, when the world is iocund and mery: and therefore they turne euer to their profit,Rom. 8.28. Eccleſ. 8.12. as I ſhall hauehave occaſion to ſhew more plentifullie in another place more fit for that purpoſe. And to conclude, let all know this, that though a ſinner doe euill an hundred times, and God prolongeth his daies; yet that it ſhall be well with them that feare the Lord, and doe reuerence before them. And thus much of the firſt point in this ſecond branch of this priuiledge, that the godly may liue void of manie and great troubles: and therefore, that ſuch as doe not, may thanke themſelues for it, whether we vnderſtand inward diſtruſt and feare, or outward puniſhments that are fruits of ſinne.