Gods Sovereignty Displayed from Job 9:12, Treatise 1 · Chapter 12
CHAP. XII.
STudy to behave your ſelves Chriſtian-like under all your loſſes: endure them
Patiently,
Thankfully,
Chearfully,
With ſubmiſſion to the will of God.
SECT. I.
Learn to bear them patiently, what the Apoſtle ſaith of the diſtreſſed Hebrews after the ſpoiling of their goods, Ye have need of patience, Heb. 10. So may I ſay to you that have ſuſtained the loſs of your houſes, goods and poſſeſſions, ye have great need of patience. As Souldiers have need of good Boots or Shooes to ſave their feet and legs from being hurt with gravel ſtones, thorn-buſhes, ſticks, or other impediments that may either lie or be hurled in their way: ſo a Chriſtian-ſouldier being armed, and having his feet ſhod with patience, may by help thereof paſs the pikes, and go thorow all loſſes, croſſes, and calamities, that may betide or befall him in the warfare of this world. In patience poſſeſs ye your ſouls, ſaith our Saviour, Luk. 21.19. As faith gives us poſſeſſion of Chriſt, ſo patience gives us the poſſeſſion of our ſelves. An impatient man is ſo far from poſſeſſing himſelf, that he loſeth himſelf, and tearing himſelf in his paſſion, throws all reaſon out of door, whereupon follows a great loſs; the dominion of the mind is not attained but by patience, the ſoul is not poſſeſſed by your deep counſels, nor by your prudence, nor by your wealth, but by your patience. Impatience expoſeth a man to the greateſt hazards and dangers: if the Waggoner hath not reaſon enough to guide the Waggon, ſaith Auguſtine, but ſuffereth the horſes to have their heads, they will draw both him and it into deſtruction: The impatient man is void of reaſon, and ſo expoſeth himſelf to ruine, he createth a conſtant trouble to himſelf, his life is a burden to him, and he enjoyes the poſſeſſion of nothing with comfort, that hath not the poſſeſſion of his own ſoul: when people are impatient under every petty loſs or ſmall croſs, the Lord in juſt judgement lets greater croſſes to befall them to diſquiet thoſe that have impatient ſpirits; and let them expect it, they muſt look for trouble and vexation all their daies, that give way to this evil of impatience. God in his providence hath thrown you out of poſſeſſion of your houſes; what a ſad thing were it for you to be thrown out of the poſſeſſion of your ſelves by impatience? Impatience, ſaith one, is the Daughter of Satan, and the Parent of folly and madneſs. An impatient man for the loſs of a peny will throw away his purſe, and if he hath loſt but an handful of corn, he is ready to fire the whole field. I have read of a Noble man that was Lord Chamberlain to the Emperour Rodolphus the Second, that bringing ſome water for the Emperour to waſh his face in a Veſſel of Chryſtal covered, by his default and negligence the cover fell off and was broken; whereupon the Emperour in a great rage took and threw the Veſſel likewiſe to the ground, uttering theſe words; Let the devil take the horſe, ſince he hath got the ſaddle: So by one impatient act he caſt away four hundred Crowns, for at ſo much the Chryſtal was valued. Thus a light and leſſer evil is oftentimes doubled with a greater, and ſmall loſſes through impatience do become great and extraordinary damages. Patience ſweetens every loſs, and takes away the weight and burden of afflictions: Patience to the ſoul is as the lid to the eye; for as the lid being ſhut, ſaves it from many things that would annoy it; ſo patience coming between the ſoul and that which it ſuffereth, is a great ſafe-guard thereunto: Patience is a Sovereign remedy againſt all loſſes and croſſes, it cureth all; it keeps the heart from envy, the tongue from murmuring, the hand from revenge, it overcometh our Enemies without weapons, it makes a man a living Martyr without fire or ſword; ſuppoſe a man be brought very low in his outward eſtate, yet if he be patient, he feels the want of nothing; it is all one not to have the world, and not to need it; he that doth not want, hath enough, patience gives contentment in the midſt of want, and then a man may be ſaid to abound; it is all one to be without loſſes and croſſes, and patiently to bear them: no affliction, no loſs can be heavy to the patient ſoul, for patience whereſoever it is, it beareth all.
SECT. II.
Study to bear your loſſes thankfully; In everything give thanks, ſaith the Apoſtle, for this is the will of God in Chriſt Jeſus concerning you, 1 Theſ. 5.18.Chryſoſt. Tom 5. Homil. 68. Hear how excellently Chryſoſtome ſpeaks to this purpoſe; This, ſaith he, is the very will of God, to give thanks alwayes; this argueth a ſoul rightly inſtructed. Haſt thou ſuffered any evil, if thou wilt, it is no evil, give thanks to God, and then thou haſt turned the evil into good; ſay thou alſo as Job, when hee had loſt all, The Lord hath given, the Lord hath taken away, bleſſed be the name of the Lord; and what evil haſt thou ſuffered? what is it, a Diſeaſe? This is no ſtrange thing to us, ſeeing our bodies are mortal and naturally born to ſuffer. What! doſt thou want money? this may bee gotten here, and loſt here. Art thou ſlandered and diſgraced with calumnies by enemies? Thou doſt not ſo much ſuffer injury herein, as they who are the Authors; for he who beareth the evil, is not the tranſgreſſor, but he that doth it; whatſoever evils or loſſes therefore do oppreſs thee, give thou thanks, and thou haſt changed the nature of them: Let us not therefore (as that Father adviſeth us) fret, and vex, and fume. Job then did more deeply wound the devil, when being ſtript out of all, hee gave thanks to God, than if hee had diſtributed all to the poor and needy; for it is much more to be ſtript of all, and yet to bear it patiently, generouſly, and thankfully, than for a rich man to give Alms; as it here happened to righteous Job. But hath fire ſuddenly taken hold upon thy houſe, deſtroyed thy houſe, and conſumed thy whole ſubſtance? remember the ſufferings of Job; Give thanks to God, who could, though hee did not, have hindered that miſchance, and thou ſhalt bee ſure to receive as equal a reward, as if thou hadſt put all into the boſome of the indigent. This he repeateth over again, and ſaith, Thy reward being thankful, is equal to his, who gave all he had to the poor. Chryſoſtome ſpeaks further to this purpoſe,Idem in c. 1. ad Rom. homil. 2. to them that are apt to be dejected at their poor and low eſtate in the world. It is fit, ſaith hee, that not only rich men, but even ſuch as are caſt down with poverty, ſhould give thanks to God; not only the healthy, but as well the ſick alſo; not only ſuch as are in proſperity, but alſo ſuch as live in adverſity, it becometh the Saints to bee thankful; it is no ſuch wonder, if men who live in the affluence and abundance of wealth, be thankful; but when our poor ſhip is weather-beaten with ſtorms, and driven with tempeſts, then is the time for the trial of our patience, long-ſuffering, and thanks-giving: hereby Job got the crown, and ſtopped the mouth of the raging adverſary, plainly ſhewing that hee gave thanks to God, not only for the vaſtneſs of his wealth, but likewiſe for the great love which he bare to God, even for his affliction. To give thanks in adverſe and croſs affairs, argues a minde truly grateful and wiſe: When thou giveſt thanks for bleſſings which thou haſt received, thou payeſt thy debt to God; but when thou giveſt thanks to him for evils, then thou makeſt God thy debtor: in the firſt thou art the debtor, but in the latter thou makeſt thy creditour to become thy debtor. As therefore we reſpect and love our Phyſician,Idem in Pſal. 148. not only when he giveth us reſtoratives, but likewiſe when he ſendeth us corroſives; not only when hee feedeth, but when hee pincheth us; not only when hee giveth us liberty to walk abroad, but alſo when hee maketh us cloſe priſoners within; not only for annointing, but alſo for launcing us; for though the things which be done are contrary, yet the end of both is for our good, viz. for reſtoring us to health; ſo muſt wee for all things praiſe and magnifie God, and that the more, becauſe the Phyſician is a man, and may miſs of his end and aym; but God cannot, becauſe of his infinite wiſdome and knowledge: therefore alſo we muſt give thanks to God, not only when he giveth us our hearts deſire, but alſo when our petitions ſeem not to bee regarded; for when God denieth any thing to his children, he is no leſs a father to them, than when hee granteth their requeſts;Idem in Gen. 11. Homil. 30 for wee know not what is conducing to our good, ſo then whether we be maſters of our deſires and wiſhes, or whether wee miſs of them, yet muſt wee give thanks. Thus Chryſoſtome. To this purpoſe, Thomas de Kempis ſpeaks excellently,Thom. de Kempis de imitat. Chriſti, l. 3. c. 5. in his Book of the imitation of Chriſt. I give thee hearty thanks O Lord my God, that thou haſt not ſpared my faults, but haſt viſited me with thy ſtripes for them; inflicting griefs and ſending ſorrows within & without; thy correction ſhall inſtruct me, and thy rod ſhall tutor me unto ſalvation. Gregory ſpeaks ſweetly to this very purpoſe.Gregor. Paſtor. part 3. admonir. 13. Who can be unthankful even for blows, when as he went not out of the world without ſtripes, who came into, and lived in it without faults? Therefore he is of a right judgement, who not only praiſeth God in proſperity, but alſo who bleſſeth his name even for calamities: if thou ſhalt by thankſgiving in adverſity gain Gods peace with thee, things which were loſt, ſhall be reſtored with multiplication, and moreover eternal joys for the time of thy ſorrow ſhall be ſurely added. Thanks muſt bee given to a Father for his ſcourges and ſevereſt diſcipline; for the blows of a father, are better than the kiſſes of an enemy.
SECT. III.
Labour to bear your loſſes chearfully:Aug. Serm. 12. de ſanctis. St. Auguſt. ſpeaking of the great joy and courage which the Chriſtian Martyrs had in the midſt of their loſſes and ſufferings, hath this expreſſion; Doing and ſuffering ſuch things, they rejoyced and ſhewed themſelves glad: it was a pleaſure to them to obey all his commands, who had ſuffered more for them; their inexplicable reward ſet their hearts on fire. The Hebrews took with joy the ſpoyling of their goods, knowing in themſelves that they had in heaven a better and enduring ſubſtance, Heb. 10.34. The Lords corrections to his children are very comfortable; God's rod, like Aaron's, is a blooming rod, St. James implies no leſs, even in the firſt exhortation, which he giveth to the Churches of Chriſt; for even immediately after the inſcription of his Epiſtle, he ſaith, Count it all joy, my brethren, when, you fall into divers temptations, or tribulations, Jam. 1.2. joy is to bee found in the ſharpeſt trials wherewith God doth exerciſe his children. True it is! no grievous loſs or affliction in it ſelf (if a man turn his thoughts upon it, and upon the ſmart of it) is comfortable; for it is an evil, and depriveth us of ſome good; but the right conſideration of the Author of it, of his great love toward us; of the minde with which, and the end for which he laies it on us, may make it very comfortable to us. As when a man hath a very dangerous wound in any part of his body, and a ſearching, drawing plaiſter, if applied unto it, to get out the corrupt blood, that may be made for the cure of the wound; there can be no comfort in the plaiſter, as it ſmarteth, yet comfort in it, as it giveth hope of a perfect cure: ſo in this reſpect, there being many ſores in our ſouls, and much corruption in them, theſe afflictions are like ſearching and drawing plaiſters, and are not joyous in reſpect of the ſmart, but in reſpect of the hope they give us that we ſhall be healed by them; yea, in regard of the beginning of healing, which we feel by them when they are upon us, for even then ſhall a Chriſtian begin to feel a vent given to the putrifying ſores of his heart, and the luſts and corruptions of the ſame, beginning to languiſh, which yeeldeth ſome degree of preſent comfort; but moreover, the Lords Rod is joyous in regard of the future iſſue; and howſoever it may ſmart as to preſent ſenſe, nevertheleſs afterward it yeeldeth the peaceable fruit of righteouſneſs to them who are exerciſed thereby, Heb. 12.11. So David, after his afflictions were over, found it was good for him that he was afflicted: was it not good for David, that his Shepherds Crook was changed for a Scepter, that his mean Hood was turned to an Imperial Crown, that he was advanced from the Sheepfold to a Majeſtick Throne, that from wearing Shepherds weeds, he was brought to be cloathed in purple? Theſe things were good, and David was no way unmindful of thoſe large benefits. He took it for a ſingular great favour that God took him from the Sheepfold, from following the Ewes great with young, and brought him to feed Jacob his people, and Iſrael his Inheritance; but yet he eſteemed it a far greater favour that God had humbled him in the ſtate of Royalty, as he was when he fled from Abſalom his Son: therefore David reckoneth this among the choiceſt bleſſings, and ſaith; It is good for me that I have been afflicted; this I eſteem more precious than if thou hadſt given me thouſands of gold and ſilver. Why was this ſo good for David? That I might learn thy Statutes. Hitherto I have been altogether unacquainted with the language of that heavenly Court, I was a ſtranger to thy divine Law, but I am become a great Proficient in that School, where none are good Scholars but ſuch as are humbled by the Rod of Correction. Great loſſes and croſſes do put into our hands the Torch of Wiſdome, and great tribulations do make us truly wiſe, and though they ſeem to be very unpleaſant, and are many times very unwelcome, yet they are Lectures of holy Diſcipline, and therefore we ought to bear them cheerfully.
SECT. IV.
Labour to bear your loſſes with ſubmiſſion to the will of God: Many Heathens from a Stoical Apathy,Ferre decet patienter onus, quod ferre neceſſe eſt. Qui jacet invitus, durius ille jacet. from vain-glory, and a vain affectation of praiſe, from pride and ſtoutneſs of ſtomack, have endured the ſevereſt torments, and ſuffered the loſs of all things with great undauntedneſs of ſpirit, and meerly upon certain carnal grounds, and for ſiniſter ends. As
1. That impatience is no part of manhood, but meer childiſhneſs of ſpirit.
2. That impatience may much aggravate, but cannot eaſe us of our troubles, or remove them.
3. Becauſe others ſuffer with them, it is the common lot of mankind to ſuffer.
4. Becauſe there is an inevitable neceſſity that they muſt be born; feras non culpes, quod vitari non poteſt;Seneca. that muſt be borne that cannot be avoided, ſaith Seneca.
5. Becauſe they cannot laſt alwayes, therefore they will endure them. But as Auguſt ſaith well, there is no true virtue where there is no true Religion; they are not right, unleſs they be fruits of the ſpirit. True Religion teacheth us to bear loſſes, and endure afflictions out of love to God, and in obedience to Gods Command, and with ſubmiſſion to his will. There are ſome who are poſſeſſed with a ſpirit of obſtinacy, that they diſdain to bow under the yoke, and (though the rod ſmart never ſo much) to teſtifie any ſubmiſſion or remorſe. Pharaoh was ſuch a one; how terribly did God laſh him with a tenſtringed whip, yet ſtill he hardens his heart againſt him, and relenteth no more than if he had ſtruck upon the ſide of a rock: and Ahaz was ſuch a one, he is branded and ſtigmatized for it, 2 Chron. 28.22. God for his wickedneſs had delivered him up into the hands of his Enemies, and they held him in captivity and thraldome▪ yet in the time of his diſtreſs he did more treſpaſs againſt the Lord; This is that King Ahaz. Now the ground of true patience is the will and pleaſure of God. The Orator in his definition of patience, made it to be a voluntary and conſtant ſuffering, honeſtatis & utilitatis cauſâ, for credit or for profit ſake: but it is not credit or profit that we muſt aim at in the bearing afflictions, but we muſt have an eye to God in it, and it muſt be for his ſake altogether, whatever we do, or whatever we ſuffer. Now conſider, it is his will to lay theſe tryals upon you, it is his pleaſure you ſhould be exerciſed with them, this muſt teach you to bear them quietly, and not to murmure againſt him, but to hold your peace and be ſilent. I was dumb, ſaith David, and opened not my mouth, becauſe thou didſt it. Pſa. 39.Let others make a virtue of neceſſity▪ Quia neceſſitas ſio cogit, becauſe neceſſity ſo conſtrains them, they muſt do thus, and they cannot do otherwiſe; let them yeeld becauſe of this: Conſider thou what the pleaſure and will of God is, Quia Deus ſic jubet, becauſe God ſeeth it good for you, and ſo appointeth it; ſubmit thou therefore to his will without murmuring. I have read of Sir Thomas More, being returned from his Embaſſie beyond the Seas, and being far from his own houſe, with King Henry the VIII. that in the monethmonth of Auguſt, part of his dwelling houſe, and all his Barns (being then full of corn) were burnt up and conſumed by a ſudden fire; his Lady certifying him of this ſad miſhap; he anſwereth her Letter in this manner.
Madam, all health wiſhed to you; I do underſtand that all our Barns and Corn, with ſome of our Neighbours likewiſe, are waſted by a fire: An heavy and lamentable loſs (but only that it was Gods will) of ſuch abundance of wealth: but becauſe it ſo ſeemed good to God, we muſt not only patiently, but alſo willingly bear and ſubmit to the hand of God ſo ſtretched out upon us; God gave whatſoever we loſt, and ſeeing it hath ſo pleaſed him to take away what he gave, his divine will be done: never let us repine at this, but let us take it in good part; we are bound to be thankful as well in adverſity as in proſperity, and if we caſt up our accounts well, this which we eſteem ſo great a loſs, is rather a great gain; for what is neceſſary and conducing to our ſalvation, is better known to God than to us. I entreat you therefore to take a good heart, and to give thanks to God for all theſe things which he hath pleaſed to take away, as well as for all his bleſſings which he hath beſtowed on us, and to praiſe him for that which is left: It is an eaſie matter with God, if he pleaſe, to augment what is left: But if he ſhall ſee good to take away more, even as it ſhall pleaſe him, ſo let it be: I pray thee be joyful in the Lord with my children, and all our family; all theſe things, and all we, are in the hands of the Lord; let us therefore wholly depend upon his good will, and ſo no loſſes ſhall ever hurt us. Oh how good is it under all loſſes to conform our wills to the will of God! How willingly did David ſubmit to the will of God, when he fled from his rebellious Son Abſalom, and commanded the Prieſts and the Ark to return into the City, and told them, that if he ſhould find favour in the eyes of the Lord, he would bring him back again, and ſhew him both it and his habitation; but if he ſay, I have no delight in thee, behold here I am, let him do to me, as ſeemeth good in his eyes, 2 Sam. 15.25, 26. Behold here David in a moſt ſudden and haſty flight, in extreme ſtraits, in deep diſtreſs, the whole Kingdome being even loſt in appearance, then did David ſubmit himſelf wholly to his diſpoſe; he ſubmits to the authority, ſoveraignty, and dominion that God hath over him. There is not any ſacrifice more grateful to God, than under any loſſes or croſſes to yeeld conſent to the good will and pleaſure of God.Auguſt. in Pſal. 60. S. Auguſtine ſpeaks excellently to this purpoſe; Doth the gold ſhine in the Furnace of the Goldſmith? it will ſhine and ſhew its luſtre in a Ring, in a Chain or Bracelet; let it yet ſuffer the crucible, that it may come out purged from its droſs to the publick view. There is the Furnace wherein is droſs and gold, and fire, at which the Goldſmith bloweth; in this Furnace the droſs is conſumed, the gold refined; the one is turned to aſhes, the other is cleared from all filth: The world is the Furnace, the wicked are the Droſs, the righteous are the Gold, tribulation is the Fire, and God is the Goldſmith; I do therefore what the Goldſmith will have me; where he putteth me I endure, I am commanded to bear, he knoweth best how to purge: Though the droſs burn to heat me and conſume me, yet it waſteth it ſelf, and I am purged from ſilth, becauſe my ſoul waiteth upon God. It is meet therefore we ſhould beg this at the hands of God, as once that devout man did. Behold, O my loving Father, Tho. de Kempis. de imitat Christi, lib. 3. ca. 5.I am in thy hands, I bow to the rod of thy correction, I kiſs it; ſtrike my back and my ſtiff neck, that I may bend my crookedneſs to thy right and ſtrait will; give me above all things to enquire after the good pleaſure of thy good will.