Gods Glory in Mans Happiness, Tract 1 · Part 24
Brethren.
There are in the Scriptures divers kinds of Brethren mentioned.
Firſt, there are Brethren in the fleſh. Theſe are not only ſuch as are borne immediately of the ſame parents, but all our kindred alſo. Thus Abraham and Lot are ſtyled, Gen. 13.8.Let there be no ſtrife between me and thee, for we are Brethren. So the kinsfolkes of our Saviour Chriſt are called, Mat. 12.47.Thy Brethren ſtand without deſiring to ſpeak with thee.
Secondly, there are Brethren in evill: Gen. 49.5, 6. & 34.25.Such were Simeon and Levi; who are called Brethen not becauſe they were born of the ſame parents, but becauſe they conſpired in the ſame wicked act, to wit, in murdering the Shechemites.
Thirdly, there are Brethren in office: And ſo Ahab and Benhadad are Brethen. Is Benhadad yet alive? 1 King. 20.32.ſaith Ahab, he is my Brother; meaning that he was not his ſervant (though he were overcome by him, and the meſſengers to flatter Ahab called him ſo) but a King as free as himſelf, and by office Ahabs brother. So do Kings yet in their Letters call other Kings Brethren.
Fourthly, there are Brethren in friendſhip, 2 Sam. 1.29.
Fiftly, in Spirit: Such are Chriſts Diſciples, Mat. 23.8.All yee are Brethren. The ſame title is elſewhere given to them by the beloved Apoſtle, Joh. 3.16.We ought, ſaith he, to lay down our life for the Brethren. By St. Pauls doctrine then in the text, all the members of the true Church ought to account one another for Brethren. Thus are they called by the ſame Apoſtle, Gal. 1.2.All the Brethren which are with me. Thus are they ſaluted by him in the end of the Second Epiſtle to the Corinthians, … Cor. 13.11.Finally Brethren farewell. This ſpirituall fraternity, becauſe it is ſo frequently mentioned in the Scriptures, requires of us ſo much the more labour in explication of it.
In the proſecution of this Spirituall and Chriſtian fraternity, foure things I have to commend to your ſerious meditations:
To wit
1. The proof of it.
2. The Originall.
3. The Extent.
4. The Continuance.
And firſt for the proof of it. 1Proof of Spiritual kindred.This new affinity is proved many wayes. We have the ſame Mother: and who knows not that they that come out of the ſame wombe are Brethren? The Church of God is the Mother of us all, a better Mother then the ancient Jeruſalem: ſo the Apoſtle tels us, Gal. 4.26.Jeruſalem which is above is free, which is the Mother of us all. As we have the ſame Church for our Mother, ſo have we the ſame God for our Father: 1 Pet. 1.3.God hath begotten us againe unto a lively hope. So that we are not half Brothers by the Mothers ſide alone, but Brethren in the ſtricteſt ſort, having the ſame Father, and the ſame Mother. Our diet and allowance prove us to be Brethren, we all ſit at our Fathers table; as Joſephs brethren did at his, They ſat before him, Gen. 43.33.the firſt born according to his birthright, and the youngeſt according to his youth. Servants uſe to attend at their Maſters table, children are admitted to ſit down. So is it with us, God diſpoſeth of us as of Brethren among our ſelves, and children to him. He gives us the ſame ſpirituall food in the Word and Sacraments. Laſtly, the portion that we have in our Fathers poſſeſſions ſhews us to be Brethren. It fares with us, not as with Country Gentlemen, whoſe Lands goe to their eldeſt Sons, and the reſt are left poor enough, though they be children of the ſame Parents. But we are uſed like the children of Citizens, who all have a ſhare of their Fathers goods. Our tenure is the freeſt tenure: not like thoſe that were brought in by the Conquerour, but rather anſwerable to the titles that men had in England, before the Conqueſt; or that which yet they uſe in Kent; Gavel kind. quaſi Give all kin. Lambart. Perambul. of Kent.we all hold in Gavell kind, every one hath a ſhare in his Fathers Lands. So then our portion ſhews that we are Brethren, every one ſhall have a ſhare in his Fathers kingdome. Heaven is a common poſſeſſion prepared for all the children of the King of heaven. Rom. 8.12, 16, 17.Thus is the kindred proved. Let us now proceed to the Originall of it.
This fraternity hath a fourfold beginning.2Originall.
1. In regard of God our Father. Look what title we have to be the Sons of God, the ſame title makes us Brethren. Now we are Gods children by a double right.
The one is by regeneration; God hath renewed his image in us. Col. 3.10.And as Adam was the Son of God at firſt, becauſe God had marked him for his own, and ſtamped his image on him: ſo are we made to be Gods own when he renews his image in us. Then do we put on the new man which after God is created in righteouſneſſe and true holineſſe; Eph. 4.24.and having put on this image of God, God takes us for his own.
The other right is by adoption, God chuſeth us for his own: Gal. 4.5.God ſent his Son, that we might receive the adoption of ſons. We were unworthy ſervants, Digne fratres habentur qui unum patrem Deum agnoverunt, qui unum ſpiritum biberunt ſanctitatis, qui de uno utero ignorantiae ejuſdem ad unam lucem expiraverunt veritatis. Tert. Apol. c. 39.nay which is more, we were perverſe enemies; but now we are the adopted ſons of God. Rich men uſe to take the children of poor men for their own, and to beſtow an inheritance on them, whoſe parents can leave them none: So God chuſeth us that by nature have no inheritance to expect but his wrath, and makes us his children and the heirs of glory. As children begotten by the ſame parents are counted Brethren, ſo are they that are adopted by the ſame parties.
2. In regard of our ſelves we are the children of God by faith, and ſo Brethren by conſequence among our ſelves; Joh. 1.12.As many as received Chriſt, to them gave he power to become the Sons of God, even to them that beleeve on his name. For faith puts us into Chriſt, it knits and unites us to him, and through him it makes us Gods children and brethren one to another. Fructus quidem primogenitus in multis fratribus qui unigenitus erat, adſciſcet cos fine dubio in haereditatem, quos vocavit in adoptionem. Si enim fratres et cohaeredes. Ber. de annunciat. Domini.And ſurely the firſt begotten fruit among many brethren, ſaith Bernard, who was the only begotten before, will out of queſtion call them into part of the inheritance, whom he hath called to participate of the adoption. For if we be Brethren we are coheirs. Thus do we begin to be Gods children by faith in Chriſt in regard of our own ſelves.
3. We become Brethren in regard of thoſe without the Church, in that by one Baptiſme, Eph. 4.5. wherein all without diſtinction of ſex or ſtate partake, 1 Cor. 12.13. being a type of the new birth, Joh. 3.3. Tit. 3.5. were declared to have been bred and born within the pale of the Church, in that family whereof God the Father is paterfamilias, Eph. 3.14, 15. and have therefore as his children, his livery put on us, and his marke ſet upon us, Gal. 3.26, 27. Whereby we are to be diſtinguiſhed from Jewes, Turkes and Infidels.
4. We are compleatly Brethren in regard of other members of the Church, when we are firſt admitted to the Lords table. It is true that children baptized are our brethren, becauſe they belong to Gods covenant, yet they are in a degree below ſuch as are admitted to the Lords table; as a child that ſucks, though he be a brother, yet doth not enjoy the comfort of his being ſo, till he come to the uſe of reaſon. The Lords Supper at leaſt declares us to be Brethren one to another, if it do not make us to be ſo. Hence it is called a Communion, becauſe there all true beleevers do truly communicate of the body and bloud of Chriſt.
The extent of our Spirituall kindred offers it ſelf next to our conſideration. 3Extent.It doth not extend it ſelf to matrimonall caſes. Spirituall kindred is no impediment to marriage. They are the kindred of our fleſh that no man muſt come near by the Law of God. Levit. 18.6.There is a queſtion among the Papiſts, whether ſpirituall kindred be an impediment to marriage; that is, whether God-fathers, god-mothers, and their god-children may be married one to another. If ſuch perſons may not marry becauſe of that ſpirituall kindred that is between them; then Chriſtians muſt all marry Heathen wives, for they are all of this ſpirituall kindred, all Brothers and Siſters in Chriſt. So then, ſpirituall kindred doth not hinder marriage, nay it furthers it, for we are commanded to marry only in the Lord. Cor. 7 39.The nearer the kindred of the fleſh is, the more unlawfull is the marriage: the nearer the ſpirituall fraternity is, the marriage is the more commendable. Moreover, this ſpirituall affinity extends not it ſelf to hereditary caſes: if a Brother dye without children, his brother requires his inheritance as heir at the common Law. But it is not ſo in this fraternity of the Spirit. One cannot expect anothers inheritance: it muſt goe to the heirs according to the fleſh. So much our Bleſſed Saviour teacheth us, when he ſhews, that his Kingdome is not of this world, and though men look for honour or wealth from the favour or kindred of Princes, yet it muſt not be ſo with us. Mat. 20.26. Luk. 12.13, 14.Our ſpirituall kindred affords us no ſuch priviledge. Our Saviour Chriſt himſelf, the top of this kindred, would not divide inheritances between brethren, but left it as a work for worldly Judges. Spirituall kindred then hath nothing to do with temporal inheritances. But it extends it ſelf firſt to conjunction of ſpirits and hearts; ſo St. Luke teſtifies that the primitive Chriſtians were affected, Act. 4.32.The multitude of them that beleeved, were of one heart, and of one ſoul. Such were they in the dayes of the perſecution. They were of one heart at liberty, of one minde in priſon, of one ſoul in the fire. Cecilius the Heathen man pleading againſt the Chriſtians, and ſpeaking of their troubles, mentions the affection that they bare to one another at firſt ſight, yea though they never met but in priſon, Amant mutuo pene antequam noverint. Min. Fael. Octav.They love one another before they well know one another. And Minutius Felix gives a compleat pattern of this affection in himſelf and Octavius, Crederes unam mentem in duobus eſſe diviſam. Ibid.He that had known us, would eaſily bee drawn to beleeve, that we had but one minde divided in two bodies: Dilectionis operatio notam nobis inurit penes quoſdam; vide, inquiunt, ut invicem ſe diligant… Tert. Apol. c. 39.ſuch is the ſtrength and force of this ſpirituall fraternity.
Furthermore, this kindred extends it ſelf to the communication of all good things ſpirituall and temporall, to the good and comfort of one another. He that is wiſe thinks himſelf bound to adviſe ſuch as are ſimple; and he that is rich thinks himſelf tyed to relieve ſuch as be poor. Brotherly love is not forgetfull to entertain ſtrangers: Heb. 13.1, 2, 3.It remembers them that are in bonds and in adverſity. Exſubſtantia familiari fratres ſumus, quae penes vos fere dirimit fraternitatem. Quia animo anima que miſcemur, nihil de rei communione dubitamus. Tert. Apol. c. 39.We are Brethren, ſaith Tertullian, in regard of outward ſubſtance, which among you doth well-nigh break all fraternity: we that are joyned in minde and ſoul, make no queſtion at all of communicating of our goods to one another. So free were the former Chriſtians of their purſes to them whom they had firſt ſet up in their hearts, that they would not ſuffer ſuch to want as ſuffered perſecution for the cauſe of Chriſt, although they did not formerly know them.
The laſt thing is the continuance of this ſpirituall kindred. 4. Continuance.And herein it excels all other kindred. The kindred of the fleſh ceaſeth when the fleſh dyeth. It hath nothing to do in heaven. It had his beginning from marriage. But in heaven they neither marry nor give in marriage, Mat. 22.30.but are like the Angels of God. Death then ends carnall conſanguinity. It ſtretcheth no further then this life. Whereas ſpirituall kindred is not diſſolved by death, but perfected. It is begun in grace here, it is conſummated in glory hereafter. Earthly affinity ends with the earth, but heavenly kindred laſts for ever and ever.
Ʋſe 1 How far are they from any true title to this ſpirituall kindred that divide the very name of Brethren? We have loſt the thing, and the name grows odious. St. Paul himſelf, if he were alive, ſhould paſſe under the reprochfull name of one of the Brethren. That word which in his mouth ſounded out honour and affection, now ſounds in the mouth of profane perſons hatred and infamy. Indeed we do not carry our ſelves like Brethren. Every man lives to himſelfe, no man to his Brother. The world is grown to that paſſe, that they are counted the wiſeſt men, who by privy ſtrains of inbred policy are able to circumvent their Brethren with leaſt obſervation, and to accompliſh their own ends to the infinite prejudice of others with the cloſeſt conveyances. All which ſhews that we count not our ſelves to be Brethren in our hearts, what ever we profeſſe in our mouths. It is with us as it was with the Jews when the Romans beſieged Jeruſalem, They fought together againſt the common enemy, and when they had done, they ſlew one another within the wals. We all ſpeak againſt Turks, Jews, and Papiſts, yet we carry not the affection of Brethren one to another. And what wonder is it, if they that are not acquainted with the nature, ſcoffe at the name of Brethren?
Ʋſe 2 Secondly, it condemnes the ambition of this age. When one looks askew upon another, we forget that we are Brethren. Deut. 17.20.It is a precept that concerns Kings, Sit dives humilis: plus gaudeat, quia Chriſtianus eſt, quam quia dives eſt. Non infletur: non extollatur: attendat pauperem fratrem: non dedignetur frater pauperis appellari. Quantumcun que enim dives eſt, ditior eſt Chriſtus, qui fratres ſuos voluit eſſe pro quibus ſanguinem fudit. Aug. de Temp. ſer. 212.their hearts muſt not be lifted up above their Brethren. Great is their power on earth, yet are they Brethren in Religion, and muſt remember that others may be as great as they in heaven. The rich man muſt not be proud, becauſe he releeves others, but remember that they are his Brethren: Let the rich man, ſaith Auguſtine, be humble; let him more rejoyce that he is a Chriſtian man, then that he is a rich man. Let him not be puft up: let him not lift up himſelf: let him have an eye to his poor Brother: let him not think ſcorne to be called the poor mans Brother. For let him be as rich as he can, yet Chriſt is richer, who would have them to be his Brethren, for whom he ſhed his bloud. It is too much to inſult over an enemy, but too too much ambitiouſly to triumph over a Brother, whoſe honour ſhould be accounted our reputation, whoſe diſgrace ſhould be eſteemed our proper infamy.
Ʋſe 3 Thirdly, it cryes down all unchriſtian contention among Chriſtians. Our caſe is Abrahams caſe. He yeelds to his nephew Lot for avoiding of quarrels, Let there be no ſtrive, I pray thee, Gen. 13.8.between me and thee, for we be Brethren. Yet we rather juſtifie the proverb, then follow Abraham. Fratrum quo que gratia rara eſt. Ovid Met.For as with naturall Brethren, ſo with us, Brethren ſeldome agree. Whence come ſo many ſuites about ſyllables, about words and trifles, but that we forget that we are Brethren? Contention may become enemies rather then Brethren, though indeed it become no man.
Ʋſe 4 Fourthly, the covetouſneſs of Chriſtians is likewiſe reproved. Juſtus ac ſapiens nemini injuriam facit. Scit enim cunctos ab eodem Deo, et eadem conditione generatos jure fraternitatis eſſe conjunctos. Lact. l. 5. c. 23.It becomes not Brethren to oppreſſe one another, that they may inrich themſelves. The just and wiſe mon, ſaith Lactantius, doth wrong to no man. For he knows that all they who are brought forth by the ſame God and in the ſame condition, are joyned together by the right of fraternity. It is an unnaturall cruelty for one Brother to oppreſſe another. Helpin…, not hindering, beſeemeth Brethren.
Ʋſe 5 Fifthly, here are we taught commiſeration and relieving the neceſſities of our Brethren. But we with the Prieſt and the Levite paſſe by another way when our brethren are in miſery, Luk. 10.31.and leave pity for the Samaritane. We know not how to pity others, but all our compaſſion terminates in our ſelves. When will he have pity on his brethren, Quando compat…etur frat…, qui in propria voluntate neſ… compati ni ſi ſibi? Ber. de reſ. Dom. ſer. 2.who by his own good will knows not how to pity any body but himſelf? ſaith Bernard. The Divine ſhould pity other mens afflicted conſciences, as he would pity his own. The Lawyers ſhould be as tender over other mens cauſes, as if they were their own; and plead with as much earneſtneſs in other mens ſuites, as if their own inheritance lay at the ſtake. Fratribus noſtris inter quos vivimus, ipſo jure fraternitatiset ſocietatis humanae, conſi…i… ſumus et auxilii debitores. Ber. de advent. Domi. …er.The Phyſitian ſhould have a fellow-feeling of other mens pains, and cure their diſeaſes with as much tenderneſſe, as he would cure his own: For we are brethren. To our brethren among whom we live we owe both counſell and help by the very right of brotherhood and humane ſociety: this was Bernards judgment. In our Brethren we have the image of God to behold. Haſt thou thou ſeen thy Brother? ſaith Clemens, foreign. Clem. Alex. Str. l. 1.thou hast ſeen thy God. And would any man ſuffer his God to want? Our Saviour preſſeth us to compaſſion with this argument, Mat. 25.40.In as much as ye have done it unto one of the leaſt of theſe my Brethren, ye have done it unto me. Brethren we are then in Chriſt, and Chriſt accounts what pity we ſhew to others, to be ſhewed to himſelf. And what ſtronger incouragement can any man have to commiſeration?
Ʋſe 6 Sixtly, we muſt ſeek for the glory of our family, and for the proſperous eſtate of the Church of God, becauſe we are Brethren. This was Davids affection to Sion, Pſal. 122.8,For my brethren and companions ſake, I will now ſay, Peace be within thee. By this means the houſe of Auſtria grew to their greatneſſe. They did all with joynt forces ſeek to maintain the glory of their houſe. So muſt we. The Magiſtrate muſt remember that his ſubjects are his Brethren, and may be right dear and precious in the ſight of God; and ſo muſt guide them in a pleaſing and cheerfull faſhion. The Miniſters muſt not be flatterers of great men to ſooth them in their oppreſſing of meaner perſons: but ſtudious of Gods glory, and ſeek for the publick benefit of the Church. The people muſt be obedient to the Magiſtrate, as to one of their own race ſet up by God for the raiſing of the whole houſe. They muſt alſo be perſwaded by the Miniſter, as by an elder Brother appointed by the Lord, for the inſtruction of the whole houſhold. They that throw ſtones in at the windowes ſtrike at the maſter of the family. They that oppoſe ſuperiours Eccleſiaſticall or Politicall, ſtrike at God himſelf, who hath committed their authority to them. They ſeek not the good of the family, but the ruine of it, while they goe about to disjoynt it.
Ʋſe 7 Sevently, falſe Brethren come here to be arraigned, who ſeek for the title of Brethren, but carry not themſelves like to Brethren. Some there are that are falſe to their Father, as the Papiſts, who boaſt of the Church and triumph in their Mothers title, but are idolatrous, and diſhonour their Father. Others are falſe to their Mother, as they of the Separation, who boaſt of God their Father, but caſt the fouleſt aſperſions they can upon the Church their Mother, wherein they were begotten to God, even themſelves being Judges: yet ſince they have forſaken and reviled her. Others are falſe to their Brethren, as Hypocrites, who bear a great ſhew of zeal to God, and love to the Church, but ſeek underhand to pull down the forwardeſt of their brethren. Such were the Phariſees, who ſeemed zealous to the people: but ſought underhand to pull down Chriſt and his Apoſtles. St. Paul concludes with theſe as with the moſt perilous of all his perils, 2 Cor. 11.26.I have been in perils among falſe Brethren. Such the Church of God hath ever had upon earth, and will have ever till it come in heaven.
Ʋſe 8 Laſtly, although we muſt love our Brethren according to the fleſh, yet our greateſt affection muſt be reſerved for our ſpirituall Brethren. All Davids delight was in the Saints: theſe he accounts the excellent of the earth. Pſal. 16.3.This Brotherhood will laſt when the other will decay. Theſe we ſhall finde faithfull upon earth. Theſe we ſhall have for companions in heaven. Greater and better is that fraternity, ſaith Auſtin, Major et melior eſt fraternitas Chriſti, quam ſanguinis. Sanguinis enim fraternitas, ſimilitudinem tantummodo corporis reſert: Chriſti autem fraternitas unanimitatem cordis animae que deinonſtrat. Illa interdum ſibi mimica eſt, Chriſti antem fraternitas ſine intermiſſione pacifica eſt. Illa inter ſe communia cum aemulatione dividet: haec etiam cum gratulatione communicat. Illa in conſortio ſaepe deſpicit germanos: haec aſſumit frequenter alienum. Aug de verb. Apoſt. ſer. 25.which we have in Chriſt, then that which we have in bloud. The latter carries only ſome bodily reſemblance: the former ſhews forth conſent of heart and minde. The latter ſometime is at enmity with it ſelfe: but the former is peaceable without intermiſſion. The latter divides things that are common to them with emulation: the former communicates with gratulation. The latter often deſpiſeth brethren, and refuſeth their ſociety: the former often admits the ſtanger. To conclude the point. Brethren in religion are to be preferred before Brethren in bloud, kindred in ſpirit, before kindred in fleſh. A laſting conſanguinity is to be prized above a vaniſhing: an eternall affinity far above a temporary.
Thus have I done with St. Pauls compellation: And now I come to St. Pauls application. Wherein I obſerve
Two things;
1. Pauls exhortation.
2. Gods vocation.
St. Pauls exhortation is contained in theſe words, For look upon your calling. Wherein our eyes muſt firſt be caſt upon the coherence; Gods fooliſhneſſe is wiſer then men; for men chuſe the greateſt, but God chuſeth the meaneſt. Where we may ſee plainly that Gods wayes are contrary to our wayes.
So much the Lord teacheth us by his Prophet, Iſa. 55.8, 9.For my thoughts are not your thoughts, neither are your wayes my wayes, ſaith the Lord. For as the heavens are higher then the earth, ſo are my wayes higher then your wayes, and my thoughts then your thoughts. This the Lord made good in the choiſe of David before all his elder brethren, contrary to the expectation of Samuel himſelf, whoſe errour in preferring Eliab, God corrects, and tels him, 1 Sam. 16.7,The Lord ſeeth not as man ſeeth; for man looketh on the outward appearance, but the Lord looketh on the heart. The Apoſtles ſome of them were poor fiſhermen, and followed Chriſt, looking at no further end, but the ſalvation of their own ſouls: But Gods wayes are above theirs. He hath a further reach then they could aime at: an higher ſtrain then they could aſpire unto. His purpoſe is to make mean fiſhermen great Apoſtles: Joh. 1.40, 41. Mat. 4.19.and thoſe that would have been fully ſatisfyed with the ſalvation of their own ſouls, to be the means to ſave many thouſand more. Thus are they made the pillars of the Church, and the fillers of heaven, who before were aboundantly ſatisfyed if they might but fill their nets with fiſh, and their ſouls with grace. This one example were ſufficient to make every one of us to cry out with St. Paul, O the depth of the riches, Rom. 11.13.both of the wiſdome and knowledge of God! how unſearcheable are his judgments and his wayes paſt finding out! Gods wiſdome doth infinitely exceed ours. There is a greater diſproprotion between them, then between a fountain that never dryes up, and a ſtanding pool whoſe waters are dryed up by the heat of Summer, and fail when there is moſt need of them. The wiſeſt men have need of the counſailes of others, and therefore Kings have their privy Councels. One mans head, though it were Solomons could not reach to all occurrents of State: If it could, yet muſt it have much time to plot and to conſider which is the beſt way to bring things to paſſe. Angels themſelves doubtleſſe accompliſh not Gods will without ſome kinde of meditations. But Gods wiſdome goes beyond Men and Angels. He needs no counſaile of others to direct him, nor no meditations of his own to fiſh one thing out of another. His wiſdome is alwayes ready. Nothing can happen ſo difficult, but he knows what to do without counſail or ſtudy. For he knew before what would be done, and had determined what he would bring out of it. Look now upon a wiſe man, and ſee what difference is between his wayes, and the wayes of a fool: He tunrnes and winds the fool which way he pleaſe. He overrules him in his own actions. What the fool intends for his own credit, he turnes to his diſcredit. Yet he knows not certainly what the fool intends. Only out of his wiſdome he gueſſeth by words and geſtures. No marvell then if God who knows all our purpoſes before we know them our ſelves, can turn our actions to other ends then we entend, nay to contrary ones. For as his wiſdome and ours, ſo his wayes and ours have an infinite diſproportion, and are further diſtant then the higheſt heaven from the center of the earth. Gods power alſo goes far beyond ours. Men may be potent: God is omnipotent. Their power is but weakneſſe compared unto his. God doth what he will: Men do what they can. When they have done what they can, God goes on with the work. He begins where they end, and turnes all to a new end which they never dreamed of. He ſubverteth the wayes of men by his power when he pleaſe: but all the world cannot hinder him in his purpoſes. The greateſt power that men have, is but a rivulet let out of the Ocean of Gods omnipotency. How often hath he clean altered the courſe of things? How often hath he croſſed the undaunted expectations of the proudeſt of the ſons of men? He hath ſent deliverance when naturall reaſon hath ſet nothing but deſtruction before mens eyes. He hath defeated proud Tyrants, who in their own hopes and hearts have undoubtedly eaten up, and ſwallowed down his people like bread. Thus doth God as it were play with the great affaires of the world. He brings light out of darkneſſe; darkneſſe out of light. He raiſeth ſuch as think themſelves ruined, and ruins them that think themſelves firmly rooted. Our ends are reeds: he ſhakes them when he pleaſe. His ends are cedars: we cannot reach to the top, nor dive to the bottome of them. His power and wiſdome do conſpire to ſhew ſtrong men their weakneſs, and wiſe men their folly by chocking their actions in the blade. Gods wayes differ from ours, becauſe they are ſecret, and unknown unto us. He gives his Commandements to men, but reveals not his ends and purpoſes to them. His revealed will we have in his word to direct us; his ſecret purpoſe concerning the event of all things he locks up in heaven, and keeps the key himſelf. Men that uſe the counſaile of others, are often diſappointed of their ends, becauſe their plots are revealed by them whoſe heads they were forced to make uſe of. But no man knows Gods ends, that he may reveal them. He knows ours, and can diſappoint them. We know not his, and therefore muſt ſubmit unto them: for we cannot (if we would) prevent them. A Mine may be prevented by a Countermine, if it be known or ſuſpected. Otherwiſe no man knows how to work underground to diſappoint it. Gods works are like Mines. No man knows where he works, what he intends, nor how to croſſe it. Yet he knows how to countermine the ſecreteſt of our actions, becauſe all things are open to him.
To conclude, the event in all Gods actions, anſwers to the intent. He never was, nor can be diſappointed. It is far otherwiſe with us. Other things ariſe out of our actions then we intended. Many evill things and croſſes happen which we could not prevent: many good things betide us which we could not expect, becauſe the ſucceſſe of our actions is unknown unto us. We judge of the ſucceſſe of our courſes by likelihoods, God only knows certainly what will be the event. We deal altogether by gueſſes, God proceeds out of a certain preſcience. No wonder then if his wayes be contrary to ours, and his counſailes do exceed ours, to the diſappointing of our hopes, and the curing of our fears. This have I preſſed …he more, becauſe in the greateſt occaſions of our life it is very uſefull. Many things happen to us beſides our expectation, not out of any worldly reaſon, but out of Gods …erruling hand, who aimes at deeper …nds.
Ʋſe 1 Firſt, from hence then we learn a leſſon of patience. When our actions …e croſſed, and evill happens to us where we expected good, we muſt look up to God, and acknowledge that his …nds have gone beyond ours. It is …r ſuch as doubt of, or deny Gods …rovidence, to fret when their hopes …re fruſtrated, who think they are …oſſed by their enemies or by ſome …ance. But we that know Gods wayes …o be contrary to ours, muſt not be …und reſiſters of God. Gamaliel wiſely …dviſes the Phariſees, when they were …oubled to ſee that religion grow …hich they would fain have ſup…reſſed, to reſt quiet, For, ſaith he, … it be of God, ye cannot overthrow it, Act. 5.39.leſt apply ye be found even to fight againſt …ed. A hard leſſon it is for men to …eſt ſatisfyed when their ends are …roſſed. Achitophel forſakes David, and leaves to Abſolom, that he may be the Oracle of Iſrael, and King and State guided by him. When he ſees his counſail neglected, and Huſhai's followed, all his wiſdome cannot ſatisfie him, 2 Sam. 17.23.He puts his houſhold in order, and hangs himſelf. Cato the embleme of morality, yet had ſo proud an heart, that when he ſaw his ends croſſed, and himſelf likely to become ſubject to Ceſar, he kils himſelf. They that aime moſt at their own ends, leave no ſtone unrowled, that may help to accompliſh them. But God ſets himſelf againſt them, and puls down their ends to ſet up his. They never look up to ſee who croſſeth them, but in a paſſionate diſcontent turne Achitophels, and for want of other, prove their own executioners. Religion teacheth us to attribute all to Gods providence. It ſhews that his purpoſes often differ infinitely from ours. It perſwades us that his drifts muſt ſtand, and therefore ours cannot. Upon theſe ſure grounds it brings us to patience in the greateſt… croſſes. We breed children for comfort, and they prove croſſes. We trade for profit, and our trading undoes us. This is marvailous in our eyes, yet we bear it patiently, becauſe it is the Lords doing.
Ʋſe 2 Secondly, from hence we learn a leſſon of temperance and watchfulneſſe. The world comes upon men ſometimes before they be aware. Inheritances, Merchandiſe and Treaſure, fals upon us unlookt for, and ſometimes when we are aſleep. This we muſt acknowledge to be Gods work, whoſe power goes beyond ours: who wakes for us when we ſleep. But to what end God doth it, that paſſeth our capacity. Some men are ſuddainly exalted, that they may have the greater fall. Thus God profeſſeth that he dealt with Pharaoh, Exod. 9.16.And in very deed for this cauſe have I raiſed thee up, for to ſhew in thee my power, and that my name may be declared throughout all the earth. The higheſt Towers have the greateſt fals. Low ſhrubs outſtand the fury of the winds, when tall and aged Okes are tumbled down. Gods hand lights heavy upon the greateſt oftentimes, when the meaneſt eſcape. Great ones act a part in the Tragedy of Gods anger, when mean men are but ſpectatours. Mighty ones fall with their own weight. Gods lightnings light upon the hardeſt things, and paſſe by the ſofter. David in the height of his proſperity, Pſal. 30.6, 7.upon Gods turning away his face, is troubled. He that lifts up, can pull down. God keeps the reins of our proſperity in his own hand; he lets them out, and puls them in at his own pleaſure. If therefore unexpected proſperity fall upon us, let us be ſober and temperate in the uſe of all worldly comforts, leſt God do but fatten us like the Oxe to deſtruction, and make us an high example of his mercy, that he may make us a deep preſident of his power and juſtice.
Thus have I done with the coherence, and come to faſten my meditations upon the matter obſervable.
It is not their riches, nor their wiſdome, nor any thing in themſelves that the Apoſtle bids them look upon, but their calling.