The Scripture Directory for Church Officers and People, Exposition 1 · Verse 21
Verſe 21. Therefore let none glory in men, for all things are yours.
THe Apoſtle in this Verſe makes an heavenly and uſefull improvement of his former doctrinal Diſcourſe. He was before upon the Didactical and Argumentative part; now he is upon the Practical and Exhortatory. The conſequence is very genuine and natural. Seeing all humane wiſdome is thus earthly and vain, abhorred ſo by God, Therefore let no man glory in men.
In the words you have,
1. A Duty injoyned. And
2. The Reaſon of the Duty.
Of the Duty at this time, which is expreſſed Negatively, and by way of Prohibition, Let no man glory in men. Where you have
1. The Matter prohibited. And
2. The Object of it.
The Matter prohibited is, Not to glory. What is implied in this, will appear afterwards. The word implieth ſuch a glory, that we make a boaſt and brag thereby.
The Object of the Matter is, Not in men. The Apoſtle before treated of a particular only, humane wiſe men; and his purpoſe is only concerning Doctors and Teachers in the Church, yet he uſeth this general, that his Argument may be the ſtronger, Let no man glory in any Teacher or Doctor in the Church, yea not in any man, though never ſo great and ſo powerfull.
If you object, that Paul ſaith, 2 Cor. 1.14. That he was the Corinthians rejoycing or boaſting (for ſo the original word is) and they were his; yea, that Paul often mentioneth his boaſting of a people.
The Anſwer is, That their boaſting was principally and originally in God; onelyonly they rejoyced in men, as inſtruments by which God did accompliſh many comforts for them. It was not men, but God in men that was the motive of this boaſting.
The Reaſon followeth, of which afterwards. Obſerve
That it's a great ſinne to glory in men.Obſerv. Of glorying in men.
This ſinne is not often preached upon, yet no queſtion Political and Civil Idolatry, making men as gods to us, hath done a great deal of hurt, as well as Religious Idolatrie. We may have in Heaven others beſide God, as the Papiſts, Saints and Angels; and we may have others in earth beſides God; as when we put our hopes and confidence in the great men of the world. I ſhall treat on this ſubject as a General,
1. Not in men. Then
2. As a Particular, Not in the Teachers of the Church.
Now theſe wayes we glory in men,
Firſt, When we joyn them with Chriſt as Mediatours, and make them co-partners, as it were in ſpiritual effects as well as temporal. How many wayes we may be ſaid to glory in men in the general.This is to glory in men, even blaſphemouſly. And this kind of Idolatrical boaſting reigneth in Popery; Not only the Virgin Mary, but ſeveral other Saints of the…r own canonizing are ſo exalted, that thoſe great effects which belong to Chriſt only, are attributed to ſuch. What glorying in St. Francis by the Franciſcans, making the way to Heaven by him, eaſier than by Chriſt? What glorying in Dominicus by the Dominicans, a man of a proud, ſuperſtitious bloudy diſpoſition? So well did his mother propheſie, when ſhe was big with him, that ſhe brought forth a Wolf, if I forget not the ſtory. What boaſting do the Jeſuites make in their Ignatius Loiola, the founder of their Society? It would be infinite to tell you of the horrible and even blaſphemous boaſting, which in Popery is made, not of Saints, but of ſome corrupt and ſinfull men deceaſed; as if God had altered his purpoſe, My glory I will not give to another, let every one take his glory from him. Will all their diſtinctions be any better than meer cob-webs in this matter?
Secondly, We glory in men, when we make our own, or other good workes meritorious, and our ſufferings ſatisfactory unto God. This is alſo to glory in men, and Popery is big with this; for moſt of the…r Doctrines are the exalting of man, and debaſing of Chriſt, clean contrary to the Scripture, and the Apoſtles, whoſe endeavours were to annihilate man, and o…ni…ie Chriſt. And this is not in Popery only, but in every man, till humbled throughly by the Spirit of God, he glorieth in his own works, he boaſts of his almes, prayers, faſtings, as we ſee the Phariſees did. But the Apoſtle Rom. 4.2. argueth, That not Abraham himſelf had wherewith to boaſt before God. Oh then, not only prophaneneſſe and groſſe wickedneſſe is to be abhorred, but this ſecret boaſting and glorying in the good works they do, and having confidence in them! This Phariſee is a greater enemy to Chriſt, and further off from the Kingdome of Heaven, than many Publicans.
Thirdly, We glory in men, when we rejoyce in their favour, and are more glad of that, then we are of Gods favour. This is a frequent wickedneſſe in the world; if we can have the favour and good will of thoſe, who are great in this world, then we inſult, then we thinke our ſelves made, not conſidering how happy and bleſſed it is for to have Gods favour. We ſee David, when through ſinne, he made God diſpleaſed with him, Pſalm 51. matters not his Kingdome, his Victories, and all his earthly Greatneſſe, but onelyonly applieth himſelf to the favour of God, and deſireth that, more than any earthly greatneſſe. And at another time, Pſalm 4. Many ſay, Who will ſhew us any good? but Lord lift thou up the light of thy countenance upon us. Many ſeemed to deſire the Devils offer, If the Kingdomes of the world were profered to them, they would fall downe and worſhip the Devil to obtain them, but Davids choice was for the better part.
Fourthly, We glory in men, when we deſire to pleaſe them, and to accomodate our ſelves to their humours, more than to pleaſe God, and to walke according to his will. This ſinfull pleaſing of men, is not conſiſtent with a ſervant of Chriſts: If I ſhould pleaſe men (ſaith Paul, Galat. 1.10.) I were not the ſervant of Chriſt. Hence we are exhorted, Not to be the ſervants of men, 1 Cor. 7.13. Take heed then to thy ſelf; thou glorieſt in men, when all thy ſtudy is, how to pleaſe and comply with men, fearing their frowns more than Gods diſpleaſure. This ungodly fear Chriſt forbad, with an excellent reaſon, Becauſe God was able to deſtroy both ſoule and body in hell, Luke 12.5. What advantage will it be, to have men pleaſed with thee, and God diſpleaſed? Who can give peace, when he ſhall cauſe trouble? It's a known ſpeech of Cardinal Woolſey, If he had ſerved God, as he had done the King, h… had not been ſo miſerable and forſaken.
Fifthly, We then glory in men, when we put our truſt and confidence in them, reſting and hoping in them, and not depending on God o…ely. As the ground of divine Faith muſt be ſome divine Teſtimony and Authority: So the motive of a divine hope muſt be onelyonly the promiſe and power of God. We may hope onelyonly in him, in whom we may onelyonly believe. Hence we ſee the Scripture very frequent in forbidding all our truſt and confidence in men, yea not in Princes, and the great ones of the world, Becauſe they are lighter than vanity, Pſalm 62.9. Yea, Jeremiah, Chap. 17.5. pronounceth a ſolemne curſe upon all thoſe, Who truſt in men, comparing them to the barren heath: As on the contrary, The man, who truſteth in God, ſhall be like unto a Tree planted by the waters ſide. We ſee the Church of Iſrael, when truly repenting, then caſting off all her carnal confidence, Aſhur ſhall not ſave us, we will not ride upon our horſes, Hoſea 14.3. It is a ſinne, that all are very prone unto, to truſt in earthly power and greatneſſe, and not to eye God above all.
Laſtly, We glory in men, when we boaſt in any thing that is humane or earthly, any thing that belongs to man. Thus to boaſt of Beauty, Apparel, Riches, Nobility, Parts and Learning; all this is a vaine and ſinfull boaſting. Charge the rich men of this world, that they be not high-minded, but feare, ſaith Paul, 1 Tim. 6.15. Yet how hardly have we any of theſe humane excellencies or comforts, and not boaſt of them? But the Prophet giveth good counſel, Let not the rich man boaſt in his riches, nor the great man in his greatneſſe; but he that glorieth, let him glory in this, that he knoweth God, Jeremy 9 23, 24. All fleſh is graſſe, and the glory thereof fadeth away. Yea, The rich man is to rejoyce that he is made low, James 1.10 Theſe things are like too much bloud, apt to put us into a feaver, and therefore we are to rejoyce, when God (as a wiſe Phyſician) taketh ſome away.
In the next place, We are not to glory in the Doctors and Teachers we have, which we do,
How many wayes we may be ſaid to glory in Doctors and Teachers.Firſt, When we are affected more with their parts, and gifts, and learning, then with the powerfull demonſtration of Gods Spirit in them, and by them. When we do not deſire to hear them ſpeak, as the Oracles of God, but as boaſters of their own learning. Thus Ezekiel was unto his hearers, as a love Song, but they would doe nothing, Ezek. 33.32. We deny not, but that humane Learning, and the Arts, are neceſſary in a Miniſter of God, ſeeing all extraordinary gifts now fail, yet that which the hearer ſhould moſt of all be moved with, is the powerfull conviction and application of the Scripture, either for ſinne or duty to the heart. This made Paul purpoſely avoid humane eloquence, that ſo their faith might not be in the wiſdome of men, but power of God, 1 Cor. 2.5.
Secondly, Then we glory in men, when we reſt on the Miniſtry, and their labours, thinking it enough to enjoy them, but never look up to God for ſucceſſe, and a bleſſing. What is Paul, or Apollo? but Miniſters by whom ye believe? at the fifth verſe. Therefore the principal work is from God; They plant and water, but God giveth the increaſe. Doe not thou glory in the beſt Miniſtery, and the moſt able Gifts in the world, ſo as not to depend on God, and pray to him. For the beſt Miniſtery in the world, worketh no otherwiſe, than God bleſſeth it; and ſhouldſt thou every day hear Angels from Heaven preach unto thee, yet if thy heart be not opened, and God give thee not to underſtand, they are but like muſick to a deaf man. It's not this Sermon, or the other, though never ſo powerfull that can raiſe thee from the dead, till Chriſt give thee life.
Thirdly, Then we glory in men, when we have the perſons of ſome Teachers in ſuch admiration, that whatſoever they ſay or maintain, without any ſearch, or diſpute we believe. The Diſciples of Berea are commended for their noble diſpoſition, That they would ſearch the Scriptures, whether the things were ſo, or no, Act. 17.11. Whereas to be addicted unto a man ſo, as ex perſonâ probare fidem, and not ex fide perſonam is blind obedience, and to offer a ſacrifice without eyes. Prove all things, 1 Theſſ. 5.21. And, Try the Spirits, 1 John 4, 1. are rules given to all Chriſtians. The Apoſtle reproveth ſome erroneous perſons, for having their Teachers perſons in admiration, Jude verſ. 16. This ſlavery hath been alwayes. Among the Jews there were the Diſciples of Hillel and Sammai. The Heathens have their Pythagoreans, Epicureans, Peripateticks, to whom their Diſciples were wholly captivated. And it's a very difficult thing to ſet judgement on work, ſo as to be able to diſcern of things that differ. Though there are many that abuſe this priviledge allowed them by Chriſt under the pretence of trying. They therefore grow Scepticks, and becauſe the Teachers are not infallible, they believe themſelves to be infallible.
Fourthly, Then we glory in men, when we preferre one before the other, ſo as to make differences and ſchiſms in the Church. And this was that eſpecially which Paul aimeth at in this place; ſome were for one Teacher, and ſome for another; and by this means there were ſeveral factions, and rents made in the Church.
Ʋſe of Admonition, To take heed of all humane boaſting any kind of theſe wayes, He that glorieth, let him glory in the Lord. Yea, ſaith Paul, God forbid I ſhould glory in any thing, ſave in the croſſe of Chriſt, Gal. 6.14. Oh how vain a thing and wicked is it to boaſt in riches, beauty, outward greatneſſe, and any of theſe fading things? David takes a better way, My ſoul maketh her boaſt of God alwayes, Pſal. 34.2. Thou art high minded, and beareſt up thy ſelf from ſuch and ſuch earthly objects; Is not all this to glory in men? Did men create thee? Can men ſave thee? Can men pardon thy ſinne? Why then doeſt thou not truſt in God only? Ceaſe you from man, Iſa. 2.22. whoſe breath is in his noſtrils. It is quickly gone, and thy hopes are as quickly.
For all things are yours.
In this Verſe (you heard) was the Duty inferred from the doctrinal matter preſcribed. The Apoſtle ſqueezeth the honey from the honey-comb. And to the Duty, we have the Reaſon or Ground adjoyned, For all things are yours. On this we are now to treat.
Take the words as an Argument, and they are very ſtrong:
None are to glory in theſe things, that are inferiour to them, that are ſervants to them, or below them:
But ſo are all things to the godly, but God himſelf:
Therefore in God only they muſt glory.
Thus as they are an Argument. But we ſhall conſider them as an abſolute Propoſition. Wherein take notice of,
1. The Subject. And
2. The Attribute.
The Subject is yours, that is, the Church, the godly, for thoſe he meaneth. The place is like that, Rom. 8 28. All things work to the good of thoſe that love God, and are called after his purpoſe.
2. The Attribute, in the Univerſality, All things are yours.
The Anabaptiſts in Germany did horribly abuſe this place: for hence they proved, That no Magiſtrate, if a wicked man, was a true Magiſtrate, and to be obeyed; no rich man, no noble man, if he were not godly, had not any right to their goods and eſtates. And they taking themſelves to be the righteous ones, and to judge who were wicked, killed many, diſpoſſeſſed of their goods and dominions.
The Papiſts charge Huſſe and Wickliff with this opinion. But we have juſt cauſe to think, that they were but meer ſlanders and calumnies caſt upon them. There is a two-fold Dominion:
1. A Political or Civil, which comes by the Laws of a Land, where a man liveth; as Auſtin ſaith, Jure humano, haec villa eſt mea. And thus every man that doth not by theft or injuſtice obtain his eſtate, is a lawfull and juſt poſſeſſor. And that which he hath thus by a Civil Right, he hath alſo by conſequence with a Divine Right, becauſe God by that Commandment, Thou ſhalt not ſteal, doth approve all that Political and Civil diſtribution of meum and tuum, which is by the Laws of a Land. But
2. There is a Sanctified Right, whereby a man doth acknowledge God thankfully in all that he hath, and improveth all things graciouſly to the honour of God, and his own ſalvation. And thus only a godly man hath a ſanctified right, or rather uſe to all things. To ſhew how a wicked man comes to have a lawfull civil right; when Adam by ſinne forfeited all; and wicked men not being in Chriſt, have not their title again to the world reſtored to them, is a noble point: But being not to my purpoſe, I muſt paſſe it by. And to ſpeak the truth, though ſome learned men bring in this Text, when they handle the point of Dominion, whether it be founded upon Nature or Grace, yet indeed it's nothing to that purpoſe.
Nor doth the Apoſtle aim at any ſuch thing. For all things may be ſaid to be the godly mans two wayes: Either
1. foreign, In reſpect of Dominion, Title and Poſſeſſion. And now to this ſenſe the Apoſtle aimeth not, neither would it be to his purpoſe.
2. A thing may be ſaid to be theirs, foreign, In regard of the Ʋſe and End for which they are. And thus all things are the godly mans; all things in kind, not in the individuals; all things worke to the good of a godly man; which the Apoſtle doth admirably enumerate; all Perſons, or Officers in the Church; all creatures in the world; all Conditions, and all Events. But we ſhall take the ſweetneſſe of every particular, after we have handled the general. Obſerve,
That all things are for the ſpiritual good and advantage of the godly man.Obſerv. All things are the Saints.
There is nothing in the whole world, nothing in the Church of God, nothing that falleth out, but one way or other the godly man may ſay, This is mine, this belongs to me; this is for my good.
Now let us conſider:
Firſt, In how many reſpect, all things may be ſaid to be the godly mans,In what reſpects all things may be ſaid to be the godly mans. both in the Church, and the world. And
Firſt thus, In that there is nothing, which would be for their good, that God denieth them. Whatſoever is in all the world, if it be good for the godly man, he ſhall have it. No good thing will he with-hold from them that fear him, Pſal. 84.11. Now the godly mans good is two-fold; either that which is Abſolutely and Neceſſarily good, ſo that it cannot be evil, nor it cannot do a godly man any hurt to have them, ſuch as Chriſt is, Pardon of ſinne and Heaven; and theſe are beſtowed on all godly men. There is no man that feareth God, though he may ſay, I want riches, I want health, I am without this or that; that can ſay, he is without Chriſt, and juſtification, and the Covenant of Grace.
2. There is a limited Good, that which in its ſelf is good, but doth not make good thoſe that have it, yea it may be turned to evil. As wine is good, but give it to the feavouriſh man, you hurt him. And thus it is with all the temporal good things of the world; they do not make the poſſeſſours good, yea they may be turned to ſinne, and increaſe thy corruption. And then, it's no wonder if God out of his love to thee, with hold theſe things from thee. If they were as neceſſary and as good, as Chriſt is, and Heaven is, thou wert ſure to have them, Rom 8.32. If he hath given us Chriſt, How ſhall he with him, but give us all things elſe? Now this very particular ſhould rebuke all the winds and waves of fears and diſcontent within thee. Art thou repining and carnally muttering, thou haſt not this, thou haſt not that? Oh look! Haſt thou godlineſſe? Haſt thou the fear of God in thy heart, than thou haſt all things, becauſe there is nothing that is good for thee that God keeps from thee? Do not thou blame God, but thy own corruptions; if thou wanteſt ſuch temporal mercies; ſay rather, God ſeeth I ſhould make them a poiſon to my ſoul, I ſhould grow drunk with this ſweet wine.
Secondly, A godly man may be ſaid to have all things, Becauſe he hath a right and a claim to the Covenant of Grace, wherein is a deed of Gift of all things both ſpiritual and temporal. The Covenant of Grace lieth in this, That God will be our God, giving remiſſion of ſinne, healing of our corruption, and bleſſing us with all temporal bleſſings. This God made with Abraham, and ſo with all believers, Therefore Godlineſſe is ſaid, to have the promiſe of this life, and the life to come, 1 Tim. 4.8. All heavenly and earthly things are by promiſe made to the godly, only heavenly things abſolutely, earthly things conditionally, and with ſubordination and exception. So then, it is with thee, as ſome man, who hath all his eſtate lying in Bonds and Covenants, though for the preſent he cannot command ſuch a ſumme of money, yet he is rich in Bonds. Thus the godly man hath ſure Bonds and Promiſes, even of Gods own making, who cannot lie or deceive; and therefore he may be as much ſupported, as if he had the things themſelves. Hence ariſeth that life of faith Habakkuk and godly men have in their great extremities and neceſſities.
Thirdly, All things are the godly mans, Becauſe he hath God for his God, who hath all things. Qui habet habentem omnia, habet omnia; He that hath the Sunne hath the light of all the ſtarres: He that hath the Ocean, hath all the ſtreams: Deus meus & omnia, as he ſaid. Hence our happineſſe is ſaid to be in this, if we have the Lord for our God. David in all his exigencies, ſupported himſelf with this, That God was his portion and his inheritance. Now he is ſuch a portion, that there is nothing elſe good beſide; have him, and ye have all. Though a child hath not money and raiment at his command, yet becauſe he hath a rich father, who can procure all theſe things, therefore he may be well ſaid to have them all. Thou ſhalt not want, as long as God hath it: If God have it, thou ſhalt have it; and what can be more deſired?
Fourthly, A godly man may be ſaid to have all things, Becauſe godlineſſe worketh ſuch an holy contentation and ſatisfaction of ſpirit, that in what eſtate he is, he is as well pleaſed as if he had all things, as if he had the whole world. Therefore it's called Godlineſſe with content, 1 Tim. 6 6 viz. which worketh and cauſeth contentment, it is the proper effect and fruit of it. Thus Paul, I have learned to be content in all conditions: I have all things, I want nothing, Phil. 4 11, 12 That which pride and preſumption putteth ſome upon to ſay, they wanted nothing, for which God ſeverely reproveth them; here true grace puts the godly upon: Here is a godly Dives, that may ſay, Soul, take thy ſpiritual eaſe, for thou haſt not many, but all good things laid up for thee. Thus all things are theirs, becauſe through contentation they have all things.
Fifthly, All things are the godly mans, Becauſe they were made finaliter for him. They are all for his ſpiritual uſe. If you regard the Offices and Ordinances in the Church, they are all for the Church, either to begin, increaſe or conſummate grace, If you look upon the whole Creation, there is no creature therein, but the godly thereby do, or ought to glorifie God, and to draw nearer thereby unto him. If every thing thou lookeſt upon, thou heareſt, thou treadeſt upon, doth not make thee more godly; thou loſeſt the good uſe for which they were made: Every gift is given to profit withall, 1 Cor. 12.7. And every creature was alſo made to profit withall. At the firſt we ſee the whole world, with all things therein, were made for man, which made the Pſalmiſt ſpend an whole Pſalm, in the admiration of Gods goodneſſe and bounty, What is man, that thou art thus mindfull of him? Pſal. 8.4. yet that was chiefly, becauſe the ſtarres in Heaven, and the creatures on earth were made for him. But with what praiſes may the mouths and hearts of Gods people be filled with, in that not only the things of the world; but that all the Offices and Ordinances of the Church are made for them. But this excellent point will be more improved in the particular enumeration.
Why God made all things for the godly.Let us now conſider, Why God ſhould make all heavenly and earthly things for the godly. And
Firſt, We need not wonder at it, if we conſider, That Chriſt himſelf took our nature upon him, and did undergo that ſhamefull death, and thoſe terrible conflicts with Gods wrath for his Church, he gave himſelf for his Church. So that Chriſt being theirs, no wonder if all things elſe be theirs. If ever God would have denied any thing, would have with-held any thing, it would have been his only Son, in whom he was ſo well-pleaſed: But this he parts with for his Church: Yet we cannot ſay, Chriſt is ours, as Paul, and Cephas, and other things; therefore he addeth, We are Ghriſts, and not Chriſt ours, becauſe though Chriſt was given for us, yet it was as a Mediatour to work our peace, that ſo thereby he might be exalted, and might have the preheminence in all things. So that the Church is for Chriſt, not Chriſt for the Church.
Secondly, Becauſe all things in the world are ordered by his providence onelyonly; but the whole worke of God about his children, is the effect of his Predeſtination. Now Predeſtination is an act of his more immediate love, than Providence is; and the Providence of God is ſubſervient to his Predeſtination. Therefore is Gods care and government over all things, that he may attain the ends of his Predeſtination. Inſomuch that there had been no Creation at firſt, no world at all, nor would there ſtill be any ſuſtentation, or conſervation of it, were it not for the Churches ſake.
Ʋſe 1. Of Exhortation to the godly, to live by faith on ſuch principles. What generous noble and heavenly diſpoſitions would theſe thoughts breed. Scito te Deum eſſe, ſaid one, thinking the ſoul to be a beam of that Divine Eſſence; but thou mayeſt truly ſay, God hath made thee heir of all things. It's not the Devil, but God that doth now ſhew thee the glory of the world, and the Church, and ſaith, All theſe things are thine. Conſider then, whether they be thine, by that ſpiritual end they are intended for. Do all creatures, all conditions, all events make thee more godly? Do they work ſuch divine effects upon thy ſoul? Oh do not thou be thy own adverſary herein!
Ʋſe 2. Of Terrour to wicked men; for it followeth by way of contraries, Nothing is yours, viz. for your ſpiritual good: The Miniſtry God gives, is not for you: The mercies you have, they are not for your ſouls health. Oh the depth of thy unſpeakable miſery! whether life, or death, all things help thee forward to hell.
Having aſſerted a comfortable and rich Doctrine out of theſe words for the godly: we proceed to make ſome Objections or doubts about it, which will be as file to the iron; or like the Wine-preſſe to the Grapes, to pr…ſſe out the ſweet Wine therein. And indeed, this truth ſeemeth Obnoxious to many Exceptions; as in Religion there are many Doctrinal points which do amaze humane reaſon, ſuch as that of the Trinity, the Incarnation of Chriſt, the Reſurrection of the body, ſo there are alſo many Practical Poſitions which ſeem contrary to all reaſon and experince; of which this in my Text is one, All things are the godly mans. It ſeemeth to be an Idea, or meer fiction and expreſſion, if we conſult with what befals the godly.
Come we therefore to Anſwer ſome of the Objections. And
Firſt, The doubt may be,Object. How are all things the godly mans for his uſe and ſpiritual edification, when many times we ſee the godly man gets no go…d by theſe? The Corinthians, who had Paul and Apollo, and all thoſe eminent Teachers for their uſe, yet by their Diviſions, and carnal Emulations, they made no spiritual improvement of them. How many Sermons and Sabboths do even the godly let go, that there never appeareth any footſtep of them▪ as if they had never been? And then as for their mercies and their afflictions, how many times do theſe draw out their corruptions; and they ſeem to be the worſe for them?
To Anſwer this,
Firſt, We muſt diſtinguiſh between Gods intention in giving theſe, Anſw.and the godly mans actual improvement of them to that end. When the Apoſtle ſaith, All things are yours, his meaning is, on Gods part: His love is ſo great, that for the godly only, all things in Heaven and Earth were created. If ſo be therefore, at any time theſe things turn to thy hurt, blame thy ſelf. The Phyſician will tell the Patient ſometimes, All theſe Potions, and all theſe Cordials, they are yours; you are to take them; you may expect much good and eaſe by them: But if the Patient be wilfull, and diſorder himſelf, it is his fault, not the Phyſicians, that they do hurt. So that the meaning is, all things in their creation and Inſtitution were for the godly mans good. Therefore
Secondly, The godly man, through his weakneſſe and ſinfulneſſe, not walking up to Gods order, may make that an hinderance which God intended a furtherance. A godly man may receive the Word and Ordinances ſometimes in vain. Sometimes afflictions may, for the preſent, make him more froward and paſſionate, and mercies more preſumptions and confident; as the Examples of David and others ſhew. So that our folly and corruptions, mingle bitter things with Gods ſweet, and then we complain this Text is not true. The fooliſhneſſe of a man perverteth his way, and his heart fretteth againſt the Lord, Prov. 19.3. When we do not our duty, we think God doth not fulfill his Promiſe: Our waies are unequall, and then we think Gods are not equall. So that you muſt underſtand this Promiſe, All things are yours, in a well ordered uſe of the means, as all other Promiſes are. It's ſaid, The Spirit will lead you in all truth, Joh. 16.13. Gods Word is promiſed to be accompanied with the fulneſſe of the Lords bleſſing to thoſe that are his; But how? If we order and prepare our ſelves: If we do not put in ſome barre and obſtructions. For ſinne, that withholdeth good things from us, that ſeparates between God and us, as alſo between theſe Promiſes and us.
Thirdly, Though the godly may for a while make theſe things againſt their end, and not for it, yet this will not be alwaies. Nay, God will ſo order it, that this decay of theirs, or this diſorder, ſhall likewiſe be turned to their good. As thoſe, who through miſtake, may ſwallow down ſome ſtrong Phyſick, though for the preſent, they may be deadly ſick; and worſe then ever they were, yet afterwards, it may be, they are the better for ſuch violent helps.
Fourthly, When we ſay all things are the godly mans, you muſt take them in their Collective cooperation; as Rom. 8. All things work together. This particular, or that particular, may throw thee down, may make thee worſe; but then God bringeth about ſome other things that help altogether for thy good. As they ſay of Aegypt, All the venemous Herbs grow there, and alſo all the Antidotes are to be had there. Where there is a Malady, there is alſo a Remedy. And truly, thus Gods diſpenſations are with his Children. This or that particular may hinder thee, this or that may prejudice thee, but God hath appointed other things to correct theſe. There is a benigne influence with the malignant, (as it were,) and both tempered together, advance ſpeedily towards Heaven.
Object.The ſecond doubt is this: If all things are for the godly, and only theirs excluſively to the wicked, then this may ſeem to juſtifie all the wickedneſſe and impiety of ungodly men? Why ſhould they be blamed, if they get no good by the Ordinances, if they profit not under the Miniſtry, for God did not intend them for their good? and ſo if they abuſe the creatures to all manner of wickedneſſe, they can do no otherwiſe: They had them for this end, to accompliſh ſinne thereby. If every thing works to their damnation, this may make them ſin the more deſparately? But
Anſw.Firſt, Divines have a good diſtinction about Gods Will. There is a will of Complacency or Approbation; and there is his will of Efficiency, what he will bring about, and none ſhall hinder.
Now it's the will of Gods approbation, that all things ſhould be improved by the wicked for their good. It's his approving and commanding will, that every Sermon ſhould be received by Faith; that every mercy be improved fruitfully. The goodneſſe of God doth invite ſuch to Repentance. The afflictions and ſcourges God brings on them, are to humble them, and make them to repent of their ſinnes.
But if we regard the will of Efficiency, ſo theſe things are the ſavour of death to them that periſh. The Apoſtle ſaith this plainly, The Word was the ſavour of life to ſuch as are ſaved, and the ſavour of death to ſuch as periſh, 2 Cor. 2.15.
That their is ſuch a will of God, will appear by that inſtance to Pharaoh, God inflicted ſtrange and miraculous judgments upon him; it was his approving and commanding will, that by thoſe Pharaoh ſhould be humbled, and repent, and let the people go. For this end, Moſes and Aaron are ſent to exhort him to this duty. Yet if we reſpect Gods will of Efficiency, we ſee he told Moſes, that Pharaoh's heart was hardened, and he would not let them go; and his heart grew harder by theſe wonders. So then, Gods will of Approbation and Command, is, That even the wicked, ſhould make all things theirs, though Gods will of Efficiency doth not bring it about.
Secondly, If th…ſe things are poiſon to the wicked, and ſnares to them, they may ſtill blame themſelves; for it's the corruption of their natures, not any violence God offereth them, that makes them turn every thing to their own deſtruction. Thy perdition is of thy ſelf, O Iſrael, Hoſ. 13 9. So that every wicked man, having a corrupted nature, and this wickedneſſe ſtrengthened through actual impieties, no wonder if every thing promote his damnation: But ſtill it's of himſelf. As you ſee poiſonous creatures, Serpents and Toads, they turn every thing they eat to poiſon, becauſe of their venomous conſtitution: So it is here; wicked men turn all good things into ill. Ʋnumquodque recipitur, ad mo…um recipientes, Put the ſweeteſt liquor into a noyſome veſſel, it will have an ill tincture. Paul ſheweth this evidently, The Law that was for life, he found for death, Rom. 7. The Law was good aand ſpiritual, yet it ſtirred up all ſinne in him, becauſe he was carnal. It's that within thee, which defileth all without thee. Wicked men ſinne as wilfully, and as induſtriouſly attend to pervert all things to their damnation, as if there were no contracted neceſſity upon them to offend againſt God in all things.
The third Doubt is, If all things be the Godlies, Why then are they ſo uncomfortable, Doubt.ſo dejected, complaining of wants, as if nothing were theirs? If this be true, we would thinke, no godly man ſhould ever be in a plunge; he may take up this Text, and it would be an antidote againſt all fears and cares. It can be no night with him, as long as this Sunne ſhineth.
Anſw. It's true, it ſhould be ſo, but we are weak in faith,Anſw. we do not live upon Scripture-principles and priviledges, but ſenſible; and then we ſtagger and reel up and down. While we are cloathed with the Sunne, and have the Moon under our feet, we walk in light and comfort. David, when his faith is lively, then God is his ſhepherd, he ſhall want nothing; and he will lay him down and ſleep, becauſe God taketh care for him. But let him come from this Mountain of faith, and look on the waters of afflictions below, his head goeth round, and he knoweth not where he is. Now a two-fold faith is neceſſary to bear up the head and heart, the one, Firmly aſſenting to the truth of the things: The other, Fiducially applying them to our ſelves. If we have not the firſt faith, we look upon ſuch things as meer good words, as bare expreſſions: Even as if a man ſhould think he had ſuch a Country, becauſe he had the Map of it. Oh this divine hiſtorical faith, ſtrongly perſwading our ſelves theſe things are Gods truth; they cannot be a lie, they cannot deceive us, would greatly eſtabliſh us. And then, Fiducial application is the hand that takes theſe things, making them to be ours. So that if you ask, How all preſent and future things, life and death are ours? It's by faith only. A quiet reſting and repoſing of the ſoul upon Gods promiſe, puts us into the poſſeſſion of all theſe things.
Secondly, As they want faith, So an heavenly prudence and skill how to improve them ſpiritually. Though all things be for their good, yet they muſt have wiſdome to know how to uſe all things. Therefore Paul, who ſaid, He had all things, ſaith, He was inſtructed in it, as in a myſtery, Phil. 4.11, Preſcribe the beſt medicines in the world, if men have not judgement rightly to order them, they can never get good. What is a fountain ſealed up, or a Book that cannot be read, though it hath never ſuch admirable matter? Thus are all things, though never ſo uſefull, if thou haſt not Chriſtian wiſdome. There is no condition, affliction or event, but thou mayeſt ſay, if I had heavenly wiſdome, I might make excellent uſe of it.
Object.The laſt Doubt is, How are all things the Godly mans, ſeeing for the moſt part they are moſt wanting, they are in the greateſt neceſſities? Had not Dives all things, when Lazarus had not not ſo much as crums? Doth not this Doctrine give a mock-comfort, as thoſe in Jam. 2.16. who bid, ſome be cloathed and warmed, but gave nothing?
Anſw.Anſw. 1. This place doth not ſo much ſpeak of the poſſeſſion of all things, as the ſpiritual ſerviceableneſſe of them. Thoſe things which they have no poſſeſſion of, may yet ſerve for their ſouls good. He doth not ſo much mean what they have, as what tends to their good.
2. If the godly have not all things they would, that want is good for them The want of any outward mercy may ſometimes be better than the having of them. To loſe blood, when there is too much fulneſſe, is healthfull. So then, complain not, ſaying, I have not this, or that good thing; the not having it is good.
3. Thou haſt what is beſt for thee, and that according to the wiſe Gods ordering. Let this ſilence thee alwayes. Theſe afflictions, theſe exerciſes, theſe wants are the beſt: The wiſe great God of Heaven doth diſpenſe them, and they come from his hand.
4. Thou haſt better things, then any earthly thing thou wanteſt; thou haſt Chriſt, thou haſt a title to Heaven and eternal glory.
Ʋſe of Reproof to the Godly, that walke in dejections and diſcouragements, alwayes complaining, they are many times caſt down and diſquieted. Be aſham'd of ſuch a childiſh, weak diſpoſition; think of this Text, carry it about thee▪ in thy heart, in thy mind, in thy affections: Say, I will not diſgrace the promiſe, nor diſhonour the goodneſſe of God any more by theſe troubleſome complaints. You ſee David called himſelf a fool, and a beaſt for ſuch things, Pſal. 73.22.
But then ſecondly, Here is duty as well as priviledge. Pray for ſpiritual wiſdome, how to make every thing thine in a godly manner: Get that excellent art of profiting by every thing. Be not as the fooliſh Cock, that knew not what to do with a pearl. How do you eſteem an herb or a receit of ſome ſpecial uſe? I tell thee, Every thing is precious, thy time, thy health, the creatures; thou mayeſt turn all things into gold.