The Dejected Souls Cure, Sermon 8
SERMON VIII.
Pſal. 42. 11.
Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.
I Am now come to the ſecond part of the Pſalmiſts diſtreſs; Why art thou diſquieted within me? Arius Montanus, whom Ainſworth follows in his tranſlation, reads the words thus: Cur tumultuaberis, Why art thou all in a tumult? a Metaphor drawn from the Sea, to the tumults that are in a good man. The manner of the Pſalmiſts dialect, it is in a way of expoſtulation; From thence I ſhall draw this Obſervation.
Obſervation That godly men, they ought to check their hearts for, and to uſe holy reaſoning againſt all inordinate diſquietings of ſoul.
In the handling of which point in the general, I ſhall ſhew you what thoſe things are, for which the ſoul of a child of God is diſquieted.
That which diſquiets the ſoul of a child of God, either
Firſt, It is the proſperity of the wicked, or elſe,
Secondly, The calamities of the Church. 3. Outward afflictions on their bodies. 4. Inward corruption in their hearts.
I ſhall ſpend this Sermon on the firſt of theſe, to wit, That godly men, they ſhould check their ſouls, for all diſquietings 1. General.touching the proſperity of wicked men.
I do not know any one outward thing in the world that doth more diſquiet the ſouls of good men, then the proſperity of the wicked.
Touching this particular, I ſhall handle it to you in this method.
Firſt, I ſhall ſhew you that Godly men are apt to be diſquieted Proſperity of the wicked a ſtumbling to the godly.in ſoul for the wickeds proſperity.
2. Shew you reaſons why you ſhould reaſon againſt & check the ſoul for all diſquietings becauſe of their proſperity.
Thirdly and laſtly, Lay down ſome conſiderations, whereby you may reaſon againſt diſquietings of the ſoul, becauſe of the proſperity of wicked men.
Firſt, Godly men have had their ſouls greatly diſquieted, becauſe of the proſperity of wicked men.
There are four or five inſtances of good men in this kind; In David the father, and Solomon the ſon, you have a diſcovery of great diſquietings of ſoul.
Firſt, In David the father, Pſal. 73. 3. and in the 12, 13. v. For I was envious at the fooliſh, when I ſaw the proſperity of the wicked; Behold theſe are the ungodly which proſper in the world, they increaſe in riches; verily I have cleanſed my heart in vain, and waſhed my hands in innocency: as if he ſhould ſay, It is in vain for me to be godly, becauſe I ſee wicked men do ſo proſper in the world. It is a great ſtumbling block in good mens wayes to Heaven, to ſee wicked men proſper; good men have been overtaken with this, diſcouraged and diſquieted in ſoul to ſee wicked men proſper in the world.
Secondly, Solomon was troubled for the very ſame thing, Eccleſ. 10. 6, 7. Folly is ſet in great dignity, and the rich ſit in the low place; I have ſeen ſervants on horſes, and Princes as ſervants, walking upon the earth.
To ſee ſervants ride on horſe-back, &c. that is, to ſee wicked men advanced, proſperous and ſucceſſeful, and to ſee the godly in an object, deſpicable and low eſtate, this diſquieted Solomon.
Thirdly, Look further into the Prophet Jeremiah, he was greatly diſquieted becauſe of this, Ier. 12. 1. Righteous art thou O Lord, when I talk with thee; let me talk with thee of judgements; wherefore doth the way of the wicked proſper? &c. He would reaſon with God; what did he ſay to God? let me talk with thee of thy judgements, wherefore doth the way of the wicked proſper? Jeremiah would fain know a reaſon of God, wherefore the way of wicked men ſhould proſper.
Fourthly, And thus likewiſe a fourth inſtance you have of Job, ch. 21. v. 7. Wherefore do the wicked live, become old and mighty in power? &c.
Thus you ſee four inſtances in four of the beſt men, David, Solomon, Jeremiah and Job.
Fifthly, I might give you in a holy Prophet, Habakkuk, chap. 1. v. 13. Thou art of purer eyes then to behold inquity, or canſt not look on grievance; wherefore lookeſt thou upon them that deal treacherouſly, and holdeſt thy tongue when he devoureth him that is more righteous then he?
Here the Prophet doth reaſon with God, why God would do this; that he that was of pure eyes would behold a wicked man proſper in his wicked way.
And thus you ſee briefly the firſt part, That good men, they are apt to be diſquieted in ſoul, in ſeeing the proſperity of wicked men.
2. The next thing is to ſhew you the reaſons why good men ſhould not be diſquieted and troubled in ſoul, when they do ſee the wicked proſper in the world.
The Reaſons are four.
Firſt, Do not be diſquieted becauſe of the proſperity of Reaſons.wicked men, becauſe God doth give them proſperity to be a ſnare to them, Prov. 1. 32. For the turning away of the ſimple ſhall ſlay them, and the proſperity of fools ſhall deſtroy Prov. 1. 32.them.
It makes them ſecure, it proves fuel to their luſt. Hoſea 13. 6. According to their paſture, ſo were they filled; they were filled, and their hearts were exalted, therefore they have forgotten me; Their gold, and ſilver, and wool, and flax did but cloath, enrich, and ſtrengthen ſins. Now beloved, wilt thou envy the proſperity of a wicked man? wouldſt thou envy a man to ſee him have ſilken halters, and thoſe to hang himſelf withal? God doth give proſperity to wicked men, to be as ſilken halters to hang them everlaſtingly; therefore do not be diſquieted, though they proſper in the world.
Secondly, Be not diſquieted, becauſe wicked men have the curſe of God with their proſperity; this reaſon Job gives, chap. 5. v. 2, 3. he calls thoſe men ſilly men, that envy wicked mens proſpering in the world; for ſaith Job, Certainly I ſaw God curſing their habitation: Beloved, it is better to have poverty with a bleſſing, then to have encreaſe with a curſe; wicked men have the curſe of God with all their proſperity; and this reaſon Solomon gives you, why you ſhould not be diſquieted, Prov. 2. 31, 32, 33. Envy thou not Pro. 2. 31, 32, 33.the Oppreſſor, and chuſe none of his wayes; for the froward is an abomination to the Lord, but his ſecret is with the righteous; the curſe of the Lord is in the houſe of the wicked, but he bleſſeth the habitation of the juſt.
Though thou ſeeſt a wicked man by oppreſſion and grinding the face of the poor become wealthy. O do not envy him; why? becauſe the curſe of the Lord is in his houſe. This ſhould be a ſtrong reaſon not to be troubled at the proſperity of wicked men; it is obſervable of Eſau, Gen. 27. 28. I will give thee the fatneſs of the earth, and the dews of heaven; a large promiſe; yet you read, Jacob have I loved, and Eſau have I hated; Jacob had but a poor ſtaff, and Eſau had the fatneſſe of the earth: why thou mayeſt be poor as Jacob, with a ſtaff and ſcrip, and thou mayeſt be loved with Jacob. And wicked men may have the fatneſs of the earth with Eſau, and yet God hate them; therefore be not diſquieted at the proſperity of wicked men; it was ſpoken of the Caldeans, Zach. 1. 15. they were a wealthy Nation; God may give you eaſe in the world, and abound with wealth; yet ſaith God, I am ſore diſpleaſed with them; he doth mingle his wrath and curſe with the abundance of wicked men; therefore be not diſquieted becauſe wicked men proſper.
Thirdly, Their proſperity doth coſt them very dear; they loſe a ſoul to get a world; they loſe heavens glory, for earths proſperity; it is a dear purchaſe. Wouldſt thou envy a man that to purchaſe his houſe ſhould loſe his life? why wicked men to purchaſe wealth loſe their ſouls. I have read of a Souldier, that when there was a Law made by the General That none ſhould rob the Country, the Souldier robbed a Vineyard, took away a bunch of grapes, and for example ſake, was to be hanged, and ſome did envy the man for the grapes; ſaith he, envy me not, I pay dear for my grapes. I apply this; you may ſee wicked men about you to eat the fat and drink the ſweet of the Land; thou eateſt the bread of affliction, and drinkeſt thy tears: O do not envy him, his wealth is the price of blood, it hath coſt him dear.
Fourthly, Do not be diſquieted becauſe the wicked proſper; for this wil put thee in danger to be wicked as the wicked are; that man that is troubled becauſe the wicked proſper, he is likely to be tempted to become wicked, that he might proſper as they do. Obſerve, that where the Scripture ſpeaks that good men ſhould not be troubled becauſe the wicked proſſper, it gives that caution, Leſt you ſhould be wicked as the wicked are; obſerve, Prov. 3. 31. Envy not the Oppreſſor, nor chuſe none of his wayes.Pro. 3. 31.
Intimating, that if you do envy wicked men that gain by oppreſſion, you will become Oppreſſors, and will become wealthy as they are, Prov. 24. 11. Be not envious againſt evil men, neither deſire to be with them.
A notable text that David telleth you, of what danger he was in becauſe he was diſquieted when wicked men did proſper, Pſal. 73. 2. My feet had almoſt ſlipt.
David ſaw this, he did envy them, and he had almoſt fallen into the ſame ſin that they fell into. You have a notable paſſage in the 10. v. Yet a little while, and the wicked ſhall not be; yea, thou ſhalt conſider his place, and it ſhall not be.
He tels you of their proſperity in the foregoing verſes; They are not plagued like other men, they have more then heart can wiſh; and what follows in the 10. verſe? It is but a little while, and the wickedneſſe of the wicked ſhall be at an end; that is, becauſe they ſee wicked men proſper, Gods own people return their way, and do many times wickedly as they do. Beloved, to ſee men that ſhall break Covenants, and deal treacherouſly, to ſee them ſucceſſeful, and carry all before them, if thou doſt envy them thou art in great danger to ſin as they do, and do wickedly as they do, that thou mightſt proſper as they do.
Third Queſtion is, What Conſideration ſhould a man uſe to reaſon againſt theſe diſquietings of Soul, becauſe of the proſperity of wicked men?
Beloved I will name to you ſix Conſiderations to allay thoſe diſquietings, ſeeing wicked men proſper in the world.6 Conſiderations againſt diſquiet, becauſe the wicked proſper.
Firſt, Conſider with your ſelves, it is a harder matter for godly men to uſe proſperity well, then adverſity well; you know it is a harder matter to carry a cup of Wine that is brim full, without ſhedding, then to carry a cup that is half filled: It is harder to carry a proſperous condition well without ſin, then it is to carry a ſtate of adverſity; therefore in Scripture, thoſe that have been good in adverſity, have been bad in proſperity. The men of Iſrael were good in Egypt, but they were bad in Canaan, Deuteronomy 32. even when God had delivered them, and given them the Land of Canaan, Deut. 32.even then they rebelled againſt God. When they waxed fat and plentiful in the promiſed Land, then they ſpurned againſt God. When David was in a private condition, when he was hunted by Saul like a Partridge over the mountains, David was a good man; but when David came to the Throne, then he became adulterous, then he became murderous; whereas before he was a man of a marvellous ſtrict life; therefore the Scripture ſpeaks of Jehoſhaphat, 2 Chron. 17. 3. that he followed David's firſt waies, intimating that David's firſt waies were his beſt waies. I have read in Bernard's works, chap. 12. B. 2. of conſiderations, all that Chapter treats on this theam, Majus periculum à proſperis quam ab adverſis, that it is more dangerous for a good man to be in proſperity, then to be in adverſity. It is a Note Cornelius A lapide hath on Pro. 1. 32. that the ſame word foreign ſcalvat that ſignifies proſperity in the Hebrew, is rendered by the Arabick, inveſtigatio, & by the Septuagint foreign inquiſition or examination, to make a ſearch or to examine; and the reaſon is this, proſperity makes known a mans diſpoſition, as we ſay of Magiſtracy, Magiſtratus indicat verum, when a man comes to be a Magiſtrate it will ſhew what a man is; ſo I may ſay, proſperity will ſhew what a man is, it will find a man out: therefore ſaith Anſelme, in his Sentences, Tribulatio probat unam patientiam, proſperitas verô omnes virtutes examinat, adverſity and trouble it tries but one grace, that is, your patience; but proſperity it will try all your graces, it will try your love whether you love God or the World, it will try your zeal, whether you will venter Chriſt or your eſtates: O beloved, wilt thou envie a man that doth proſper in the World, when it is ſo hard a matter for a good man to uſe well a proſperous condition. It is ſaid of Pius Quintus, he was called pious, becauſe in their account when he was a mean man he was thought a good man; but when he came to be Cardinal he doubted of his Salvation; but when he became a Pope he deſpaired of Salvation. Beloved when you are in a mean condition, you live holy, and pray better then now you doe; God had more ſervice from you then now he hath when you have gotten your great livings and much of the world. It is a Note that Bernard hath on Pſal. 91. 7. A thouſand ſhall fall at thy fide, and ten thouſand on thy Bern note on Pſa. 91. 7.right hand: but it ſhall not come nigh thee. The genuine ſenſe of that place is, the godly ſhould not fall in that time by the plague; but ſaith Bernard, I may apply this to proſperity: on the left hand there ſhall be ten thouſand fall by proſperity, when it may be not a thouſand fall by adverſity. Beloved, if ſo be adverſity ſlays his thouſands, proſperity ſlays his ten thouſands.
Secondly, Confider, that the proſperity of wicked men haſtens their end and their ruine. Wilt thou envy a mans proſperity when thou ſeeſt proſperity haſtens his ruine; Pſal. 37. 1, 2. Fret not thy ſelfe becauſe of evil doers, neither be thou envious againſt the workers of iniquity: For they ſhall ſoon be cut down like the graſſe: and wither as a green herb. The more a flower is bloſſomed the neerer it is to its withering Pſa. 37. 1, 2.time. When wicked men do flouriſh and bloſſome broadeſt they are then neereſt to be cut down; therefore fret not thy ſelf againſt evil doers, for they ſhall ſoon be cut off; Prov. 24. 19, 20. Fret not thy ſelf becauſe of evil men, neither be thou Pro. 34. 19.envious at the wicked: For there ſhall be no reward to the evill man, the candle of the wicked ſhall be put out. Their proſperity ſhall haſten their ruine but not their reward; there ſhall be no reward to evil men. Would not you account it folly in a man that is heir to ſo many thouſand pounds per annum, to enuy a Stage-player in a cloth of Gold in the habit of a King, and yet not heir to one foot of Land; why, though he hath the form and reſpect and apparrel of a King or Nobleman upon the Stage, yet he is heir to nothing. Thus wicked men though they are arrayed gorgeouſly, and fare deliciouſly with Dives everyday, wanting nothing, having more then heart can wiſh, they are only poſſeſſors: thou godly man art the heir. The Oxe that is the labouring Oxe is longer lived then the Oxe that is put into fatted Paſtures, putting him there doth haſten the ſlaughter of the Oxe: when the Lord puts wicked men into fat Paſtures he doth it to haſten their ruine.
Thirdly, Conſider that another mans proſperity is not a hurt to thee, nor a prejudice to thee; therefore do not envy their proſperity. Suppoſe a wicked man hath much, by his muchneſſe thou haſt never the leſſe, thy portion is not impaired becauſe anothers is encreaſed: Leahs fruitfulneſſe was no cauſe of Rachels barrenneſs, yet ſhe envied her. Why doſt thou envy a wicked man when thou ſeeſt him grow rich and Proſper? this is an Act of folly; becauſe his proſperity it is no hurt to thee, nor no prejudice to thee.
Fourthly, Conſider, that thou in this life haſt a proſperity which wicked men have not, and in the life to come thou ſhalt have proſperity that they ſhall never have,
Here are two parts in this Conſideration the One is this,
1. That in this life thou haſt a proſperity that wicked men have not. 3 ep. John 3. 2. Beloved, I wiſh as (I pray) above all things that thou maiſt proſper, and be in health, as thy ſoul proſpers. When thy body doth not proſper that it is diſeaſed, when thy eſtate doth not proſper that thou art behind hand, the labour of thy hand cannot fill thy belly nor cloath thy back, even then thy ſoul may proſper; In the Pſalmiſt language thy ſoul may flouriſh like a green herb, Pſal. 92. v. 13. Thoſe that be planted in the houſe of the Lord, ſhall flouriſh in the courts of our God. They ſhall be fat and flouriſhing, &c.
The graces of the ſpirit may thrive in thee, when nothing proſpers nor goeth well with thee in the World: now wicked men though they doe proſper in their bodies, they proſper not in their ſouls; they proſper and thrive in wealth and goods, not in grace: It is a remarkable Text in Pſal. 106. v. 15. And he gave them their requeſt, but ſent leaneſſe into their ſouls. He gave them their requeſt, but what follows; he ſent leaneſſe into their ſouls; the Quails were dainty food, it did fat their bodies, but their ſouls ſtarved, their ſouls thrived not, their graces grew not, their ſouls ſtarved. Suppoſe thy eſtate doth not encreaſe, yet does thy graces thrive? this ſhould comfort thee and free thee from all diſquietings in thy inward man.
2. For the life to come, thou ſhalt then have proſperity that no wicked man ſhall have; this conſideration ſhould allay all diſquietneſs: thus the Pſalmiſt doth, Pſal. 17. 2 laſt Verſes, David ſpeaks of men that have their portion in Pſal. 17. 2. laſt verſes.this life, children enough, and money enough for all their children to give them large portions: What doth David doe to prevent repineing and diſquietings of ſoul? mark the next words, As for me, I will behold thy face in righteouſneſſ. His meaning is, I ſee them proſper here, they have many children, and they have enough for them all; but as for me, this ſatisfies me, I ſhall behold thy face; that is, when my body ſhall be raiſed at the reſurrection day, and I ſhall come to Heaven, this will ſatisfie me; and this did quiet the ſpirit of David.
Fifthly, Conſider, that proſperity makes wicked men worſe, and adverſity makes good men better; there are two parts in this likewiſe. 1. Proſperity makes wicked men worſe. In the chapter I read this Afternoon, God did exalt Pharach to a magnificent ſtate; it was to make him worſe; all Pharach's wealth did the more harden his heart; The proſperity of the wicked ſlay's them, Pro. 1, 32. And in the Prophecie of Heſea 13 6. As was their paſture, ſo were they filled: and their heart was exalted, therefore have they forgotten me: Hoſea 13. 6.Proſperity doth make a wicked man worſe, it is a ſpur to licenciouſneſſe, it is fuell to his haſte, and a pull back to his graces. 2. I but now Adverſity makes good men better; it weans them from the world; it makes them look after Heaven, it imbitters ſin to them; it makes them ſpend more time in duty; it makes good men better. As Themiſticles ſaid of himſelf, that he had periſhed, if he had not periſhed; many a good man might ſay ſo, If ſuch a diſaster had not befallen me, I had been drowned in comforts, and glutted in the world. O beloved, this conſideration ſhould greatly allay your diſquietings; proſperity makes wicked men worſe, and adverſity makes good men better.
Sixthly, Conſider that wicked men have not always comfort and contentment in their abundance and proſperity in the world; wicked men, though they do proſper and abound, yet they have mixture of diſcontents and vexations, and unſatisfiableneſſe with their abundance. Would you envy a man to ſee him have a ſilken Stocking, but a gouty Leg? Alas beloved, wicked men may be clad in ſilk, but you do not know the pain that may be under a ſilken garment: It may be a poor Leathern coat, a poor ruſſet coat hath more inward contentation of mind, that gets but his 12. d. per diem, then that man that gets his hundreds in the week. I have ſeen many times people wear a neat Shoo, yet confeſs themſelves the ſhoo pincht them. Beloved, wicked men may be more neatly clad then other men may be, and have more of the world then other men; yet God may pinch them with a gauled conſcience, that they have gotten their Eſtates by oppreſſion, and by unjuſt gain. O wilt thou envy a wicked man! if godly men knew that vexation and horror of conſcience that accompanies a wicked mans abundance, they would not have their abundance for all the world; they had rather die beggers, then live rich men. You read of Haman, Eſther 5. 13. Yet all this availeth me nothing, ſo long as I ſee Mordecai ſitting at the Kings gate. Eſther 5. 13.He was the Kings favourite, he had more favour at Court with Ahaſuerus then all the Court beſides; yet a trifle did eat our all Hamans comfort and contentment, and made him lie down on his bed with ſorrow, and would not be comforted, becauſe he could not get a bow of the knee from Mordecai. Why a little thing will diſcontent a wicked man, and will make him off the hooks. We read of Ahab, he had the beſt Kingdom of the world, the Kingdom of Iſrael; yet he could not be contented, becauſe he could not have Naboths Vineyard, he was ſick for it. Ye have a notable paſſage in Eccleſ. 5. 10, 12. He that loveth ſilver, ſhall not be ſatisfied with Eccleſ. 5. 10.ſilver; nor he that loveth abundance, with increaſe: This is alſo vanity. Doſt thou love money? money ſhall never ſatisfie thee; doſt thou love abundance? thou ſhalt have abundance, but thou ſhalt not be ſatisfied for all that. The ſleep of a labouring man is ſweet, whether he eat little or much; but the abundance of the rich ſhall not ſuffer him to ſleep. A poor day-labouring man, whether he eats little or much, can have a ſweet nights ſleep; but a wicked man many times hath abundance, and that makes him that he cannot take his reſt; what care in the keeping, what fear in the loſing, and what thought in the getting more, theſe do cruciate and torment the thoughts of many wicked men. So true is that ſaying of Jeſus Chriſt, Luke 12. 15. And he ſaid, Take heed and beware Luke 12. 15.of covetouſneſſe; for a mans life conſiſteth not in the abundance which he poſſeſſeth. Thou mayſt have abundance, and yet the comfort of thy life not conſiſt in all thy abundance. I but now good men they have more comfort, inward quiet and contentation of mind with a little, then the wicked have with all their abundance. Pſalm. 37. 16. A little that a righteous man hath, is better then the riches of many wicked. Prov. 15. 16. Better is a little with the fear of the Lord, then great treaſures and trouble therewith. There may be great treaſures, and great trouble; there may be little of the world, and yet great peace therewith. Therefore be not diſquieted becauſe wicked men proſper in the world.
I now come to give you a word of application.
Uſe. If it be ſo that the people of God muſt check their hearts for, and uſe reaſoning againſt diſquietings of ſoul, becauſe wicked men proſper. Then by way of inference,
Firſt of all, Do not ſo much admire the proſperity of wicked men in the world; do not think proſperity to be ſo happy a ſtate for men to be in: it is not worthy envy it is not fit it ſhould give one troubled thought into a good mans mind; the admiration of a natural thing another man hath ſhould not diſquiet another man that hath not the ſame.
Secondly, If I muſt not be diſquieted becauſe wicked men proſper, then I would infer hence, that I muſt be far from envying and being diſquieted at the graces of good men: if I muſt not envy a wicked mans growing rich, I muſt not envy a good mans growing good: this is the greateſt wickedneſſe in the World for thee to envy another mans graces; it is a Diabolical ſin, it transforms a man into a Divel, it makes a man to be a Divel incarnate, becauſe other mens graces outſtrips them, another man preacheth better then thee; therefore thou envieſt him: Auguſtin calls it, vitium Diabolicum, a diveliſh ſin, on Pſalm 139. Becauſe it is properly the ſin of the Divels in Hell.
The Divel out of pure ſpite and pure envy doth envy mans good. Beloved many men are of this temper that they envy and are troubled that other men are good, this is the Divels ſin; juſt as the Philiſtins did envy the good of Gods people, ſo do they: Gen. 26. 15, 16. For all the wells which his fathers ſervants had digged, the Philiſtins had ſtopped, and filled them with earth.
It is a ſtrange paſſage, the Philiſtins would do themſelves hurt, becauſe that Gods children ſhould not get benefit; what did they? they ſtopt up all the Wells in the Countrey and hindered themſelves from having benefit by the Water, becauſe Gods people ſhould have no water: Why beloved, wicked men doe thus, they envy that other men ſhould get good, they envy Gods people not onelyonly for getting wealth by them, but their very graces likewiſe: Cain envied Abel becauſe his brothers works were righteous and his own were wicked.
Thirdly, is it ſo that we muſt check all envyings and diſquietings becauſe wicked men proſper; Then I infer hence, that it is juſt with God to ſuffer wicked men to envy the proſperity of good men; becauſe the godly do ſometimes envy the proſperity of the wicked; here you ſee David did envy to ſee Saul proſper; and God to recompence Davids ſin, he would ſuffer Saul to envy David; therefore Saul did hunt and purſue David like a Partridge over the mountains. O beloved, God doth but pay us in our own coyn; Iſaac did envy the proſperity of the Philiſtins, and the Philiſtins were ſuffered by God to envy Iſaac, and they ſtopt up their Wells and would give them no water; the reaſon was meerly out of envy; for ſay they, you have more people then we, and you are more wealthy then we; therefore they denied them water. This is juſt with God to ſuffer wicked men to hate the proſperity of the godly, becauſe they ſin ſometimes in envying the proſperity of wicked men.
Fourthly, Is it ſo, that we muſt not be diſquieted at the proſperity of wicked men? then I infer that proſperity it is no ſign either of a good cauſe, or of good men; I muſt not envy them; you read in the 73. Pſalm, the wicked proſper, their houſes are ſafe from fear, they do not come in trouble like other men, yet their cauſe may not be good, nor themſelves neither. Indeed it is a great vanity when men ſhall make uſe of ſucceſſe and proſperity to be a ſymptome and an infallible ſign from heaven that the cauſe is good. What did we condemn the Papiſts for? If I thought that proſperity were the ſign of a good cauſe and good men, I would concur with Papiſts to make proſperity a ſign of the viſible Church. Beloved, we are e'en turned Papiſts in our days; they make it a ſign of a true Church; and ſome men among us make it a ſign that God approves of what they do, becauſe they proſper. All our Divines have written againſt Popery in that point, and affirm that rather adverſity and perſecution is a badge of Gods Church, then proſperity.