Moses Choice, Treatise · Part 1 · Chapter 7
CHAP. VII. What uſe we ſhould make of Gods ordering his people to an afflicted condition.
FIrſt, that our reſt is not here in this world; let us not promiſe to our ſelves any ſuch matter, let us not ſeek it here: the promiſe will not bear it, the promiſe will bear no further, then that we ſhould have onelyonly ſo much of the things of this world, as ſhall be ſutable to our condition; That which the Prophet ſpeaks in another caſe, Micah 2. 10. we may apply to all the things and places of the world; Ariſe, here is not your reſt: this is not the place, this is not the time, here are not the things that God hath appointed for our reſt: this is the Terra malis ſcalet adverſis pelaguſque redundant.place and time for troubles, and ſorrows, and afflictions, our warfare is here. No man in his warfare, will build himſelf a ſtrong and ſumptuous houſe in the field; if we ſeek for our reſt here, we miſtake; as if a man floating upon the waves of the ſea, upon a board after ſhipwrack, ſhould think to lie down and ſleep, and ſettle himſelf there: or as a bird ſhould build her neſt in a buſh, floating in the midſt of the waves of the ſea.
God, ſays Bernard, hath not caſt man out of Paradiſe, Non ad hoc nos de Paradiſo voluptatis ejecit, ut alterum hic ſibi Paradiſum adinventio humana pararet homo ad laborem natus. Ber. declamat. Ecce reliqomnia. Quid alibi poſcis quod alibi debetur? quid praeproperè coronam exigis antequam vin cas? quid cpulari geſtis antequam ſtadium ſolvatur? Ambr. offic. l. 1. cap. 16.for him to think to finde out another Paradiſe in this world; no, man is born to labour. Why do you ſeek the living amongſt the dead? why do you ſeek for living comforts, where you muſt expect to dye daily? It is only Heaven that is above all winds, ſtorms, and tempeſts; reſt muſt be after labour, our reſt is the crown of our labour; to ſeek it here, is to ſeek it prepoſterouſly, and Why do you require that in one place (ſays S. Ambroſe) which is due in another? Why would you prepoſterouſly have the crown before you have overcome? Imagine the moſt ſetled condition you can in this world, and although you had it, yet it were but vanity: ſo ſays the Pſalmiſt, Pſal. 39. 5. Man in his beſt eſtate, is vanity: the word is in the Original, in his ſetled eſtate he is vanity; not onelyonly vain, but vanity it ſelf.
It was a heavy charge that S. James, cap. 5. laid upon ſome, that they lived in pleaſure upon earth: as if he ſhould have ſaid, earth is not the place for pleaſure; this is the place of ſorrow, of trouble, of mourning, of affliction. Thus Abraham charged Dives, In your life time, ſays he, you had your pleaſure: the emphaſis lies there, in your life time, that ſhould not Quaerite quod quaeritis, ſed non ubi quaeritis. Auguſt. Confeſ l. 4have been the time: let us take heed we be not too haſty in ſeeking our reſt, our pleaſure and delight; we may perhaps have a little for the while to the fleſh, and becauſe we will not be content with that condition that God hath appointed for his people, here we may loſe our parts in that glorious eternal Ecce, turbatus mun dus, & amatur; quid ſi tranquillus eſſet? Formoſo quomodo haereris, qui ſic amplecteris foedum? flores ejus quomodo colligeres, qui à ſpinis non revocas manum?reſt which God hath prepared for his people hereafter. Seek for that which ye do, namely for reſt, but do not ſeek for it where ye do: if we ſeek our reſt in this world, notwithſtanding we meet with ſo many troubles in it, what would we do if the Lord ſhould let us proſper? Behold (ſaith an Ancient) the world is troubleſome, and yet it is loved, what would it be if it were peaceable? you embrace it though it be filthy, what would you do if it were beautiful? you cannot keep your hands from the thorns, how earneſt would you be then in gathering the flowers?
Secondly, hence it appears, that proſperity is not always a ſign of love and favor from God. Rome makes it a note of the true Church: if that were ſo, 2.then the Egyptians were in a righter way then the Iſraelites: Non omne quod faeliciter bene, ne que in hac vita omne quod bene faeliciter Greg Mor l. 30. c 3.the Philiſtims, the Ammonites, the Midianites, and afterward the Babylonians and the Perſians, might have pleaded that their gods were true gods, and to be worſhipped rather then the God of Iſrael: and when the ten Tribes broke off from Judah, and yet often prevailed againſt Judah, and were more proſperous, they might have pleaded that they were in the right, that their worſhipping of God was more accepted, then that which was at Jeruſalem. And afterwards the Heathens might have pleaded this argument againſt the Chriſtians; and thus indeed they did, as we finde in the 30. Epiſtle of Ambroſe: Ambroſe F. p. 30.he anſwers to one Symmachus, a great man, who pleaded ſtrongly againſt the Chriſtians, and for the maintenance of Idols, by this argument, ſaying, That they proſpered and flouriſhed more in worſhipping of their gods, then the Chriſtians did in the worſhipping of theirs. Certainly, the ancient godly Fathers could not have heard this argument of outward proſperity, of outward pomp and glory in the world, pleaded as a ſign of the true Church, and of Gods love, but with much indignation; How croſs is this to Scripture? where we finde the eſtate of Gods people hath uſually been a poor afflicted eſtate. And ſurely, the Papiſts could not always plead this argument; time hath been when the Goths, Vandals, Hunnes, and Turks, have been more proſperous then they. The Emperor, Henry the fourth, was much hated by the Biſhop of Rome, and yet he was not unproſperous in his way: when the Pope curſed him, and made another Emperor, namely, Rodulphus King of Swevia; Petra dedit Petro, Petrus diidema Rodulpho.yet this Emperor of his ſetting up, proſpered not at all, but was overcome, and ſlain by Henry: The Pope after ſet up another, and he was ſlain by a woman: yea, he ſet up a third after him againſt Henry the fourth; he likewiſe was taken in a Mill, and Whitake…us de Eccleſ. controverſia quinta. c: 16.ſlain by the Emperor: at the laſt, the Pope himſelf was caſt out of his Seat, and caſt into Priſon, and dyed in extreme dolours of minde, for that he had ſo wronged the Emperor; and as it is reported, he asked pardon of him.
And as outward proſperity hath not been always an argument that they could make uſe of; ſo we hope that time will come, when they ſhall make uſe of it no more, when their judgements ſhall be altered, and this argument wherein now they boaſt, ſhall for ever fail them; but for the preſent, though now ſhe be crowned with Diamonds, and cloathed with Scarlet, yet ſtill ſhe is the mother of Harlots, and the abominations of the earth. I have not, ſays Luther, a ſtronger argument againſt the Papal Kingdom, then Ego non habeo aliu… contra Papae regnum robuſtius argument… quam quod ſine cruce regnat. Luth. T. … 323.this, that it is without the croſs.
Let none amongſt us deceive themſelves, by reſting upon outward proſperity, as an argument of Gods love, for their everlaſting eſtates. Many have no other hold to lean upon for their ſalvation but this; all thoſe ſolemn proteſtations of God againſt this in his word; all the works of Gods providence towards his own people, in leading them on in an afflicted condition, and towards the wicked in giving them the fat of the earth, will not take mens hearts off from this falſe reaſoning, but ſtill they will think, if God did not love them, ſurely he would not let them proſper ſo as he doth. A painted face is as certain an argument of a good complexion, as this is of a good condition. When God ſhall come hereafter, to take up his own to himſef, he will not look ſo much amongſt the great ones of the earth, the rich, the gorgious attires, ſumptuous houſes, furniſhed tables, as amongſt the the perſecuted, contemned, ſcorned company; out of them he will finde his own; Mal. 3. 17. In that day when I make up my jewels, ſaith the Lord: the phraſe notes, that Gods jewels now do lie ſcattered in the dirt, and God hath his time to make them up; God paſſes by Pallaces, and looks in at cottages; he paſſes by the rich, and takes the poor; he paſſes by the honorable, and takes the deſpiſed ones.
Thirdly, hence we have a confirmation of another life after this; certainly theſe things cannot always 3.continue, it is impoſſible that the godly ſhould always be in this poor, afflicted, diſtreſſed condition: it is not againſt the rule of juſtice to ſuffer this for a while, that way may be made to other of Gods intentions, but that there never ſhould be any righting of their cauſe, that there ſhould never be ſeen a difference between him that feareth God, and him that feareth him not; that God ſhould never appear to judge in the Earth, that there ſhould never be a reward for the righteous, this cannot be. The ſouls that are under the Altar, which were of thoſe who were put to death for the Teſtimony of Chriſt, they cry, How long, O Lord, holy and true, will it be before thou avengeſt thy ſelf for the blood of thy Saints? S. Paul reaſons ſtrongly from this argument, 1 Cor. 15. 19. to prove the reſurrection; For, ſaith he, if in this life onelyonly we have hope in Chriſt, we are of all men moſt miſerable. When therefore we ſee the godly to be wronged, and perſecuted, when we ſee iniquity to be in the place of righteouſneſs, and wickednes in the place of judgement, let us not be offended, but ſay in our hearts, God ſhall judge the righteous and the wicked; for there is a time for every purpoſe and every work; And as Chap. 5. 8. When thou ſeeſt the oppreſſion Eccleſ. 3. 16, 17.of the poor, and violent perverting of judgement, marvel not at the matter, for he that is higher then the highest regardeth. If God ſhould always proſper his ſervants in this life, then it would be Quid ni terrenas divitias poſſiderent Sancti cum ſola adhuc terrena palam promitterentur à deo Bern. declamat. de iſtis verbisthought he intended no other for them; but he withdraws his hand here, that we might be taught to look for another.
In the times under the Law, God did uſually more proſper his people in outward things, then now he does, and the reaſon may be becauſe then Chriſt was but darkly revealed, the riches of ſpiritual mercies were not much made known; there was but little mention made of that eternal life, which is to come hereafter, we have very few texts of Scripture in the Promiſſio corporalis eſt ceu Nux quae tegit nucem Chriſtū & aeternam vitam, ita que veniente Chriſto teſta ſeu cortex frangitur, inquem nucleus incluſus eſt, hoc eſt, ceſſat premiſſo temporalis & ſuccedit spiritualis, Luth. in Gen c. 17Old Teſtament, wherein there is any clear mention made of eternal life, but in the times of the Goſpel, God calls his people to a more ſuffering condition then he did then; and therefore the myſtery of Chriſt, the glorious promiſes of the Goſpel, the Doctrine of the reſurrection, and the ways of God in that eternity which is to come hereafter, are more clearly and fully revealed. It is an excellent expreſſion that Luther hath to this purpoſe: Bodily promiſes, ſays he, is as the ſhell or husk that covers the nut, which is Chriſt, and eternal life; wherefore Chriſt coming, the ſhell, the husk, is broken and taken off, that is, temporal promiſes ceaſe, and the ſpiritual ſucceed; he means in compariſon of that it was under the Law.
The Reaſon why the Phariſees ſcorned at Chriſt preaching againſt ſeeking the things of the world, Luke 13. 14. was, becauſe the promiſes were ſo large for temporal things. Wherefore when Chriſt would teach them not to ſeek thoſe which they conceived the chief bleſſings of God contained in the promiſes, they deride him; hence Chriſt tells them ver. 16. The Law and the Prophets were till Iohn, till then the promiſes ran much upon temporal things, but now the Kingdom of heaven ſuffers violence, there is now another maner of kingdom revealed, ſought after in another way then ever formerly. I dare appeal to thy conſcience, whoſoever thou art; canſt thou think otherwiſe in thy conſcience, but that thoſe who walk cloſe with God, ſubjecting their hearts and lives unto his fear, muſt be moſt beloved of him? they muſt needs be nearer that eternal good, and fountain of all happineſs, then vile wretched ſinners, who walk according to their luſts, who are vile and abominable in their ways. When thou ſeeſt Gods people to be ſo low, ſo diſtreſſed, ſo afflicted, either thou muſt be convinced ſtrongly that there is a time, wherein all ſhall be called over again, or elſe thou art an Atheiſt; God will convince thee another day by this argument, Did you not ſee what were the ways of my providence towards my people? Might you not have gathered from thence, that there was another time a coming?
Fourthly, Learn we hence to judge wiſely of the poor, of the afflicted, and perſecuted. Pſalm 41. 1. Far be it from us to think they are forſaken of God: let us not be offended at Religion, becauſe troubles follow the profeſſion of it; the bleſſing that comes by profeſſion of the truth, conſiſts not in ſuch a peace as frees from trouble, but in giving peace and reſt Pacem tu quaeris & effect as, led praepoſterè, qui… quomodo mundus dat tu quaeris, non quomodo Chriſtus Deus pacem ſuam poſſu it in medi um nullus pacis, id eſt omnium tentationū ſicut dicit, Dominare in medimedio inimicorū tuorum.to the ſoul in the middeſt of troubles. Luther hath an excellent ſpeech for this in one of his Epiſtles ad Tonitorem.
You ſeek and affect peace, but prepoſterouſly, ſuch as the worlds peace, not Chriſts, who gives peace in the middeſt of troubles; as he ſaith, Rule thou in the middeſt of thine Enemies. Now the cauſe of the Church calls for a wiſe judging: How many carnal people are ready to think that Popery is rather the truth, and that the Religion of Proteſtants is not right, becauſe God hath of late years ſo grievouſly afflicted his Church? What, would God ſuffer his own people (ſay they) his own truth thus to be beaten down? As they formerly ſaid of Chriſt, Let him ſave him, ſeeing he delighted in him, ſo if God delighted in this way, ſurely he would have ſaved it, he would not have ſuffered oppoſition ſo far to have prevailed againſt the profeſſors of it. It is no argument that Chriſt is not in the ſhip, becauſe tempeſts and ſtorms ariſe. It is no argument that our cauſe is not Gods, that Chriſt is not with us, becauſe of our afflictions, it may be we have not awakened him by our prayers, we are not yet fit to enjoy the ſweetneſs of a calm.
Salvian was fain to write a whole Treatiſe, above eleven hundred years ago, to anſwer this argument that men had againſt the people of God, and the profeſſion of the Goſpel. Turks judge all things according to outward ſucceſs, and ſo did the heathens of old. We read of Brutus, being overcome by Anthony, he cryes out, Whatſoever things are diſputed concerning Brutus victus ab Autonio exclamat, quacunque de virtute disputātur meras eſſe nugas, quia fortuna dominetur in rebus humanis. Clemens Alex. Strom. l. 4. p. 495.vertue, are but meer toys and fancies; for fortune rules in all humane things: but it beſeems not Chriſtians to judge by this rule. Clemens Alexandrinus cites Plato, expreſſing himſelf thus, Although a righteous man be tormented, although his eyes be digged out, yet he remains a bleſſed man. Let none judge worſe of himſelf meerly becauſe of afflictions: before you were of the world, it may be you proſpered, it ſhined upon you; but now ſince you have given your name to Chriſt, many troubles and afflictions follow you: this is no other but that hath been, is, will be the eſtate of Gods people in this life: we muſt not draw ill conſequences from, or make ill conſtructions of our afflictions, for this is to charge God fooliſhly, which Job did not, Chap. 1. 22. There are ſome kinde of ſufferings that a man meets with, that have a kinde of ſweet ſeal of God with them, even in the time of ſuffering, by which a man is more confirmed in his way to be from God, then ever he was before.
Fifthly, what ſhall become then of ungodly and wicked men? Thus Saint Peter argues, 1. Epiſt. 4. 17, 18. Iudgement muſt begin at the houſe of God, and if it firſt begin at us, what ſhall the end of them be, that obey not the Goſpel of God? If the righteous ſcarcely be ſaved, where ſhall the ungodly and ſinners appear? If it be done thus to the green tree, what ſhall be done to the dry? Behold, they whoſe judgement was not to drink of the cup, have aſſuredly drunken, and art tbou he that ſhall go altogether unpuniſhed? thou ſhalt not go unpuniſhed; but thou ſhalt aſſuredly drink of it, Ier. 49. 12. certainly there is ſhame and confuſion for you, there are tortures prepared for you. You heard what the Martyrs have ſuffered, but all that is nothing to the leaſt ſpark of Gods revenging wrath, when it is mingled with hatred.
That is a fearful expreſſion that we have, Pſal. 35. 6. Let their way be ſlippery, and the angel of the Lord perſecuting them. It is a more fearful thing to have the Angel of the Lord perſecute, then to be perſecuted by men; but how fearful a thing is it, when God himſelf, that infinite Deity, when he perſecutes a man? when Divine juſtice follows a man from one place to another and perſecutes him? You look upon thoſe poor deſpiſed miſuſed Servants of God, and you think vilely of them; let thoſe ſpectacles ſtrike terror into your hearts every time you ſee them! O what is reſerved for me then?
Sixthly, if this be the uſual eſtate of Gods people, let us learn then to prepare for afflictions before they come; although we have eſcaped many years, yet we may be called to ſuch an eſtate at laſt. Polycarpus eſcaped till he was fourſcore and ſix years old, and then he was called to Martyrdom. In the firſt ten perſecutions in the primitive times, the Chriſtians in England eſcaped all the nine, although the Goſpel not many years after Chriſt was profeſſed in England, yet the tenth and laſt perſecution fell heavy upon them. Iulius Caeſar eſcaped fifty ſeveral battels, in which he was perſonally preſent, and yet at laſt in the Senate houſe, he was unexpectedly murthered.
Now all is well with you, lay up for times of trouble: this is a gathering time, that will be a ſpending time; know that that which will ſerve turn now, will not ſerve turn then: many are not able to hold out now, what will they do then? O what will you do in the day of your viſitation? Jer. 12. 5. If the Eſay 10. 3.footmen have wearied thee, how canſt thou contend with horſes? and if in the land of peace, how wilt thou do in the ſwelling of Jordan? We read of Polycarpus, that as he lay in his bed, he ſaw in a viſion the bed ſet on fire under his head, forewarning him of his Martyrdom; we in our eaſe ſhould ſeriouſly think of our ſufferings, now while Sun-ſhine days of peace continue, we ſhould conſider of the days of darkneſs which may be many. Oftentimes we are thinking of, and ſeeking after great things, when we ſhould be preparing for ſuffering hard things: as Mat. 20. 20. when Chriſt had been ſpeaking to prepare for ſufferings, Zebedees children moſt unſeaſonably come, ſeeking for the higheſt places in his kingdom. This was the fault of Baruc, Jer. 45. when God was bringing ſore and grievous afflictions to his people, he was ſeeking great things for himſelf.