The Victory of Patience, Chapter 34
CHAP. 34. That though God disposeth of all their malice to his childrens greater good, yet they shall bee rewarded according to their mischievous intentions.
Ob. IF it be so, that the malice of wicked men makes so much for the behoofe of Gods people; and that whatsoever they do unto us, is but the execution of Gods will, and full accomplishment of his just decree; it may seeme to make on their side, and not only extenuate their evill, but give them occasion of boasting.
Ans. Although God disposeth it to the good of his children, that hee may bring about all things to make for his owne glory; yet they intend only evil in it, as namely, the dishonour of God, the ruine of mens soules (as I shall easily prove, when I come to shew what is the final cause or end of their temptations and persecutions) and the satisfying of their own serpentine enmity, & thirst of revenge. We must therefore learne to distinguish betwixt the act of God, and of an enemy, as indeed Gods people do; When ye thought evill against me (saith Ioseph to his brethren) God disposed it to good, that he might bring to passe as it is this day, and save much people alive, Gen. 50.20. Yea, the holy God challengeth to himselfe whatsoever is done in the City, Amos 3.6. but so, as neither wicked mens sins shal taint him, nor his decree justifie them: the sinne is their own, the good which comes of it is Gods, the benefit ours; God wils the same action, as it is a blessing, tryall, or chastisement of his children, which he hates as the wickednesse of the agent. The lewd tongue, hand, or heart, moves from God, it moves lewdly from Sathan: wicked men are never the freer from guilt and punishment, for that hand which the holy God hath in their offensive actions. To instance in one example or two: Satan did nought touching Iob, but what the Lord upon his request gave him leave to do; what then? Did God and Belial joyne in fulfilling the same act? No; sooner shall Stygian darknesse blend with light, the frost with fire, day with night: true, God & Satan will'd the selfesame thing, but God intended good, Satan ill; Satan aimed at Iobs, and God at his confusion. God used the malice of Pharaoh and Shemei unto Good; what then? God afflicted his people with another minde than Pharaoh did; God to increase them, Pharaoh to suppresse them. The sinne of Shemeis curse was his owne, the smart of the curse was Gods; God wils that as Davids chastisement, which he hates as Shimeis wickednesse. The curse of the Serpent bestowed blessednesse on Man; yea, our first parents had beene lesse glorious, if they had not wanted a Saviour. What then? Doth Satan merit thanks? No, but the contrary, for he only intended the finall ruine and destruction of them and all mankinde, with the dishonour of their Maker. Lastly, the Devill does us good in this particular case, for while he assaults us with temptations, and afflicts us with crosses, he in effect helps us to Crownes. Yet still no thankes to Satan, for to be charitable is more than his meaning; it is that divine & over-ruling providence of God, which we are beholding unto, and to him give we the thankes. Alas, there is nothing in the world, bee it gall it selfe, yea the excrement of a Dog, or the poyson of a Serpent, but mans shallow invention can finde it is good for something: neither doe two contrary poysons mingled together prove mortall; how much more is God able to worke good by evill instruments? And thus you see that the will of God may be done thanklessely, when in fulfilling the substance we faile in the intention, and erre in circumstances.