Two Treatises, Treatise 1 · Chapter 11
CHAP. XI.
Containing a Reſolution of particular Caſes.
IN the next place, I come to lay down3. Head containing a Reſolution of particular Caſes. Caſe 1. concerning the Proſperity of Wicke… Men. ſome particular Caſes, and return Anſwers accordingly.
The Firſt Caſe is concerning the Proſperity of Wicked Men, and the great Confluence of outward things, which they enioy. This Stumbled David, Pſal. 73. 2, 3, 4, 5. and ver. 12. He prefixeth a Note of Obſervation. Behold, theſe are the ungodly that Proſper in the World, they Increaſe in Riches. But obſerve what Courſe David took for Satisfaction, ver. 16. 17. When I thought to know this, it was too Painful for me, until … went into the Sanctuary, then underſtood I their End. And what was their End, the 18. ver. Specifies, Surely thou didſt ſet them in ſlippery Places, thou caſtest them down into Deſtruction. Who of any Underſtanding will envy the Riſings and Promotions of Wicked Men, when he hears of their miſerable Downfall? The higher Wicked Men are, they are more in Danger of ſwift and utter Deſtruction. Sheep, put into the beſt Paſtures, come ſooneſt to the Shambles. HowQuo altius extolluntur, eo periculofiori loco conſtituuntur, ut citius corruant. Mollerus. many Wicked Men are Fatted to the Day of Deſtruction! What will Riches availZeph 1. 18. in the Day of God's Wrath? Neither their Silver, nor their Gold, ſhall be able to Deliver them in the Day of the Lord's Anger. The Proſperity of the Wicked Stumbled, Jeremy, c. 12. 1, 2. Righteous art thou, O Lord, when I plead with Thee: Yet let me talk with Thee of thy Judgments; Wherefore doth the way of the Wicked Proſper? Wherefore are all they Happy, that Deal very Treacherouſly? Thou Quicquid nobis temporaliter mundus arridet, magis eſt periculum quam ornamentum. Aug. Serm. 53.hast Planted them; yea, they have taken Root, &c. But obſerve, how the Spirit of the Prophet is raiſed to Pray againſt them, ver. 3. Pull them out like Sheep for Slaughter, and prepare them for the Day of Slaughter.
For a more particular Anſwer to the Caſe propounded, we are to lay down theſe Four enſuing Conſiderations.
Firſt, Riches, Profits, Pleaſures, Promotions,1. Riches are not diſtinguiſhing Signs. and Honours, and what elſe are the Worlds Darlings; when the Quinteſſence is extracted out of them all, when they are at the beſt, they are neither Diviſive, nor Conſtitutive, i. e. They neither diſtinguiſh a good Man from a bad; neither do they Conſtitute any Man Good, and Happy to Eternity. Some good Men are Rich, as Abraham, Iſaac, Jacob, David, and others, who were both Rich in Grace, and Rich in Gold and Silver.
Some good Men are Noble, as Theophilus, Genere nobilis, Sanctitate nobili or. Hieron. de Paula.to whom Saint Luke Dedicates his Epiſtle. The Apoſtle ſaith, 1 Cor. 1. 26. Not many Noble are called: He ſaith, Not many; he doth not ſay, Not any. For ſome are both Enobled byNobilitate g…neroſus es & Parentes tuos laudas, omnes tam…n pari ſorte naſcimur, ſola virtute diſtinguimur. Minuc. Fel. the New-Birth, and by a Noble Extraction from their Parents; but Vertue is the beſt Character. But for the moſt part it comes to paſs, that good Men are Poor, Ignoble, and Contemptible, in the Eyes of the World; and Vile, Prophane Men, are Rich and Great, and bluſter in the World, like thoſe proud ſwelling Gyants, who made Men to Fall; therefore, they have their Name in the |foreign a verbo n…phal qu…d ſignificat cadere, v…l quia avero Dei cultu decederam; Vel quod more Gigantum Deum Deique filios proterve …ppugnarent. Piſcat.Original. Nimrod, Eſau, Haman, Herod, the Rich Glutton, were Great and Rich in the World; but we Read not of one Dram of Grace, in any one of them. We may not conclude, becauſe they have outward Happineſs, which this World gives, therefore they ſhall be Happy to Eternity. Neither may we conclude, becauſe others are Poor, ſet at Naught, and Trampled on, in this World; therefore, they ſhall be hereafter Miſerable. Solomon determines the Caſe, Eccleſ. 9. 1. No Man knoweth either Love or Hatred by all that is before them. The Parable of the Rich Man and Lazarus, ſheweth a great Difference in their Worldly Eſtate. One wasInop…, cui nemo o…em fert. Cloathed in Purple, the other, a Beggar full of Sores, Luke 16. 19, 20. One Received his Good things, It's ſaid, foreign i. e. ſuch things as he Eſteemed ſo, even the Pomp and Bravery of the World: theſe things the Rich Man Enjoyed, and he Fared deliciouſly every Day: But the other, even Lazarus ReceivedSeſe Exhilarabat quotidie Splendide. Bez. Evil things, i. e. Poverty, Sores, Nakedneſs, Contempt, Ignominy, and Variety of Afflictions. But there's a vaſter Difference in their Eternal Eſtate, ver. 25. Lazarus was Comforted, and the Rich Man Tormented.
Second, Conſider further, the Wicked2. Wicked Rich Men have their Portion in this Life. Turcicum Imperium, quantum quantum eſt, nihil eſt, niſi panis mica, quam dives pater familias projicit canibus. Luther in Gen. 2. Rich Men of the World, have their Portion in this Life. Seeing they place their Happineſs in Earthly things, and make the World their God, that's all the Happineſs, which they ſhall have: David prayed to Be delivered from Men of the World, which have their Portion in this Life. *Pſal. 17. 14. Ne magni pendamus terrenam faelicitatem, quae malis etia… plerunque conceditur. Aug. de Civ. Dei lib. 2. C. 23.Their Portion is ſoon waſted; Their Honours ſometimes are laid in the Duſt, and they ſurvive to See their own Degradations and Infamy; as Hiſtories Record variety of Examples. However, Death Levels the Noble Man with the Peaſant. And if you ask what becomes of Riches, you may as well ask, What becomes of Eagles flying in the Air? It's as eaſy to ſtay the Flight of ſo many ſwift Birds, as the Flight of Riches: They are Winged Creatures; ſo Solomon tells us, Prov. 23. 5. Wilt thou ſet thine Eyes upon that which is not? For Riches certainly make themſelves Wings, they Fly away as an Eagle Quod miraris pompa eſt, oſtenduntur iſtoe res non poſſidentur, & dum placent, tranſeunt. Sen. Epiſt. 110.towards Heaven. Seneca hath a notable Paſſage; That (ſaith he) which thou admireſt, is but Pomp, theſe things are ſhewed, not poſſeſſed, and whileſt they pleaſe, they paſs away. However, Wicked Men abuſeNulla res longa eſt omniſque felicitas ſaeculi, dum tenetur, amittitur. Hieron. vid Sleydans Hiſt. their Riches to Luxury, and Riotouſneſs, and abuſe their Greatneſs to Trample on others; yet it's altogether unlawful to rob or ſpoil any, becauſe they are Wicked. The Frantick Practices committed at Munſter, by John of Leyden, and his Complices are Abominable in the Sight of God, and all Good Men. It's a received Maxime, acknowledged for Truth amongſt Orthodox Divines, viz. Deminium temporale non fundatur in gratiâ. Another is ſuitable to it, Gratiâ deſtituti Dominio non excidunt temporali. What Charge God gives for the Poſterity of Eſau (though he was a Man hated of God for his Prophaneſs) you may ſee, Deut. 2. 5. Meddle not with them, for I will not give you of their Land, no not ſo much as a Foot-breadth; becauſe I have given Mount Seir unto Eſau for a Poſſeſſion. Now then, if the Riches, Honours, and Pleaſures of this preſent World, be all the Heaven, which ungodly Men look after; there's not the leaſt cauſe of Envying of them. The meaneſt Beggar that hath Intereſt in Chriſt, would not change Conditions with ſuch vile Perſons, as Antiochus, Nimrod, and ſuch like. Sanctified Poverty is infinitely to be prefer'd before unſanctified Riches. Afflicted Godlineſs, is better than Proſperous Wickedneſs.
Third, Put all the Greatneſs, Honours,3. Riches are but the Bleſſings of the Left-Hand. and Riches of ungodly Men together, in their higheſt Grandeur and Accompliſhments, that the World can give them; yet they are but the Bleſſings of the Left Hand, ſuch as Wicked Men may have, and yet be Miſerable to all Eternity. They are not Bleſt to them; they have not Chriſt with them. Ofttimes they are got by Fraud, Robbery, and Oppreſſion; by Grinding the Faces of the Poor, by raiſing a Foundation to Build upon others Ruines. Sometimes they decay Miſerably, and are Conſumed, they know not how, as Job mentions, c. 20. 26. A Fire not Blown, ſhall Conſume him, (i. e.) he ſhall be Conſumed inſenſibly, and ſecretly. |Etſi ab hominibus non injiciantur in eum manus, divino judicio Conſumetur. Merc.Otherwiſe, they are ſnatcht away Suddenly: So was the Rich Man (when he was Plotting, and Projecting how to diſpoſe of his Riches) took away Suddenly, Luk. 12. 20. And whenNon hoc levamen denique aerumnis datum eſt, videre Saltem & noſſe quo pereant mal…. Sen in Agamem. Death Surprizeth a Man, then all his Thoughts vaniſh; all his Contrivances, and Deſigns come to nothing. There are two dreadful Curſes againſt Oppreſſors, and Extortioners: One is, Jer. 17. 11. As the Partridge ſitteth on Egges, and Hatcheth them not; ſo he that getteth Riches, and not by Right, ſhall leave them in the midſt of his Days, and at his End, ſhall be a Fool. The other Curſe is, Hab. 2. 9. Wo to him that Coveteth an Evil Covetouſneſs to his Houſe, that he may ſet his Neſt on High, that he may be Delivered from the Power of Evil: And Read, ver. 11. For the Stone ſhall Cry out of the Wall, and the Beam of the Timber ſhall Anſwer it.
Fourthly, Wicked Men have a dreadful4. Wicked Men have an Account to make for the abuſe of their Riches. Account to make, for the abuſe of their Riches, and outward Proſperity. Their Rioting, Luxury, Drunkenneſs, and Gluttony, will bring black Bills of Indictment againſt them, at the impartial Tribunal of Chriſt. Imprimis, So much precious Time, and great Sums of Money, Squandered away in Drinking, Healthing, Carrowſing, oft-times Perverting the Order of Nature, by turning Day into Night, and Night into Day. Item, So great a Patrimony ſpent in Gaming, and all ſorts of Voluptuouſneſs. Item, Great Revenues ſpent upon Harlots, &c. When the general Audit comes, How Dreadful will the Condition be of great ungodly Perſons? He that could Ride many Miles in his own Land; and he that on Earth, poſſeſſed Thouſands of Gold and Silver, cannot for one Moment, Bribe Satan, nor abate the Flames of Hell. He that Perſecuted others, and made them to Fly before him, would be glad himſelf to Fly into a Hole, and wiſh that the Mountains, and Rocks would be ſo favourable, as to hide him from the Wrath of the Lamb. Let the Living, and O! That the Living would lay to Heart, the Sacred Irony of the Wiſe Man, Eccleſ. 11. 9. Rejoyce Young Man, in thy Youth, and Walk in the Wayes of thy Heart, and in the Sight of thine Eyes, |Qui voluptatibus indulget & Genio, cogitet ſibi reddendam eſſe rationem coram Deo de omnibus tum dictis tum factis ſuis. Drus.but know thou, that for all theſe things, God will bring thee into Judgment. This, But, Stands like the Angel in the way with a drawn Sword,Jer. 20. 4. to Divert the preſumptuous Carreer of Balaam. This But, if well Conſidered, would make a Sinner like Paſhur, when his Name was changed into Magormiſſabib, make himſelf a Terror to himſelf. Dan. 5. 6.This, But, is like that F…and-Writing that Looſened the Joynts of Belſhazar, amidſt his Cups, and made His Knees Smite one againſt another. The Day of Judgment will ſet all Right, and then will be Pronounced an impartial Sentence; then all falſe Judgments will be revoked. SaintVeniet, veniet Dies, quando male judicata rejudicabit Deus. Bern. Bernard ſaith, The Day will come when God will Judge over again, all thoſe things that are Judged amiſs. Upon all theſe Conſiderations, there's no cauſe of Envying the Proſperity of great ungodly Men.
I Proceed now to a Second Caſe, Concerning the Adverſity,Caſe 2. Concerning the Adverſity of the Godly. and manifold Afflictions, and Sufferings of Godly Men; ſuch asInfelicitatis eſt, adverſa neſcire: miſerum te judico, quod non fuiſti miſer. Hieron. M. truly Fear God, are made a prey to Wicked Men, even the very Butt, whereat they Schoot their keeneſt Shafts of Malice and Hatred. The beſt of Men, oftentimes Drinks deep of the Cup of Affliction.Pſal. 34. 19. Acts 14. 22. 2 Tim. 3. 12. John 16. 33. Many are the Afflictions of the Righteous. They enter into Heaven, Through many Tribulations: All that will live Godly in Chriſt Jeſus muſt Suffer Perſecution.
Chriſt hath foretold that his Children, ſhould in the World meet with Tribulations, The Title of Pſalm 22. is, Aijeleth Shahar (i. e.) The Hind of the Morning Hunted, and Purſued. That Pſalm, is a Propheſy of Chriſt's Sufferings, and upon a ſerious Comparing of it, with Mat. 27. we ſhall find this Chapter to be a perfect Commentary upon that Pſalm.
But if we ask, How comes it to paſs, Queſt. that the Righteous, and Holy Servants of God, Suffer ſuch hard things, and meet with ſuch great Sufferings in this World? I ſhall lay down an Anſwer in theſe enſuing Particulars. Anſw. 1The Godly have not their Portion in this Life. Mich. 2. 7. 1 Pet. 5. 4. 1 Pet. 1. 4.
Firſt, The Godly have a Portion prepared for them in a better Life. Here is not their Portion; here is not their Riches; Here is not their Rest. They have a brave Reverſion, i. e. the Kingdom of Heaven: That's Chriſt's Purchaſe, and the Saints Inheritance: This is a Crown of Glory, that Fadeth not away: This is an Inheritance Incorruptible and Undefiled, and that Fadeth not away, Reſerved in Heaven, for all true Believers. When Anaxagoras was ask't, Haſt thouforeign. no Care of thy Country? Yes (ſaith he) I have a great Care of my Country, and he Stretched out his Hand towards Heaven, implying that Heaven was his Country. The Godly have, as it were an Hell here in this World, by reaſon of Perſecution, Ignominy, Diſgrace, and the Hearing, and Seeing the Abominations of Wicked Men: The Wicked have, as it were an Heaven in this World; (for ſo they Eſteem their Bravery, and Jollity.) They are Deſcribed in their Characters, Plal. 73. 5, 6, 7. They are not in Trouble as other Men: neither are they Plagued like other Men. Therefore, Pride compaſſeth them about, as a Chain: Violence covereth them as a Garment. Their Eyes stand out with Fatneſs: |Stultae corum cogitationes nullis finibus poſſunt claudi aut coreceri. Quo enim plura affluant, eo Majora appetunt ſubinde. Cupiditates hominum ſunt inſatiabiles. Mollenus.they have more than Heart can wiſh. Now who of Underſtanding, would Envy ſuch Men their Portion, which they Poſſeſs for a few days, and afterwards become Miſerable unto all Eternity? A good Man ſaid well (if it be well Interpreted) Give me Heavens Miſery (i. e. Afflictions, Troubles, and Sufferings, which meet us in our Way to Heaven) And take thou Hells Happineſs; i. e. the Pleaſures, Profits, and Riches of this World; which is all the Heaven that Wicked Men ſhall have. Better to go with Lazarus full of Sores to Heaven, than with the Rich Glutton in all his Mirth and Jollity to Hell. The Contemplation of Heaven, and Meditation of the Glory that ſhall be Revealed, will Sweeten the moſt bitter Pill of Affliction.
Second, Whatſoever Afflictions God's 2. The Afflictions of God's People are Sanctified.People Suffer, they are Sanctified unto them, by God's gracious Hand, and turned unto their greater Good, as is evident from Rom. 8. 28. There's no Exception. All things; Be they Loſſes, Perſecutions, Impriſonments, Exiles, even the greateſt Miſchief that Men and Devils can contrive againſt God's Children; Yet all Shall work together |Non dicit quod non accedat quicquam periculi, caeterum ad bonum cooperetur: hoc eſt quod ipſis periculis utatur ad bonorum inſidias, & calamitates ſuſtinentium probationem. Occumen.for Good to them. By Afflictions God's Children are defecated, by being emptied from Veſſel to Veſſel, they are Rinſed and Cleanſed; by being caſt into the Furnace, their Droſs is took away. He that ran a Sword into his Enemy, with an intention to Kill him, let out his Impoſthume, and ſo againſt his will, ſaved his Life. So wicked and violent Adverſaries, may, againſt their will, do good to the Children of God: They may put them more and more upon ſearching their own Hearts, and upon more circumſpect Walking. Carthage Emulating Rome, and Rome Emulating Carthage, both of them became mutually more Induſtrious; likewiſe, more VVatchful, and more Valorous. But ſure I am, that God ſo Orders the Sufferings of his People, as to make them gainers thereby. Although their Enemies intend nothing but Ruin, and Deſtruction to them, yet God brings much Good out of the Evil Deſigns of the vileſt,Periiſſem niſi periiſſem. Themiſtocles. inveterate Enemies; ſo that Experimentally, a Suffering Servant of God, can ſay, I had Periſhed, unleſs I had Periſhed.
Third, The Afflictions, and greateſt3. The Saints Afflictions are but Momentary. Sufferings, are but Momentary; for at the longeſt, they laſt but while they Live in this vale of Tears, in this preſent World; but the Mercies reſerved for them, laſt to all Eternity.
There are grand Incouragements from Three choice Scriptures; one is, Iſa. 54. 7, 8. For a ſmall Moment, have I forſaken thee; but with great Mercies will I gather thee. In a little Wrath I hid my Face from thee, for a Moment; but with everlaſting kindneſs will I have Mercy on thee, ſaith the Lord thy Redeemer. The otherforeign. Puto hoc ipſum eſſe quod Latini verbo Reor ſigniſicant, unde ratum dicitur quod certum ac firmum cenſeri debet; foreign vertimus pro c…gitare, reputare colligere, imputare. Beza. Scripture is, Rom. 8. 18. For I reckon that the Sufferings of this preſent time, is not worthy to be compared with the Glory which ſhall be revealed in us. A Third Scripture is, 2 Cor. 4. 17. For our light Affliction, which is but for a Moment, worketh for us, a far more exceeding, and Eternal weight of Glory. That Chriſtian, who lives upon theſe Scriptures, and makes particular Application of them to his own Soul; he needs not fear the moſt boiſterous Storms and Tempeſts;Act. 27. 1…. Ejus eſt timere mortem, qui ad Chriſtum nolit ire Cypr. no, not that Tempeſtuous Wind called Euroclydon. He that hath Intereſt in Chriſt, and is aſſured of God's Love, need not be afraid of Fiery Serpents, Sons of Anak, and Beaſts of Epheſus; for there is more for him, than can be againſt him, Rom. 8. 31. What ſhall we ſay then to theſe things? If God be for us, who can be against us? Caeſar comforted the Boat-man with this ſaying, Be of goodforeign. Comfort, Thou carriest Caeſar: Thus in a Storm, he cheared up the Boat-man; but how much greater ground of Incouragement is it in Afflictions, to have Christ's Preſence, and the Conſolations of his Spirit; theſe will hold up the Head above Water, and keep thee from Drowning, amidſt all the Toſſing of Waves, one following upon the Neck of another; even then will the Believer be ſafe, and ſecure from Danger.
A Third, and laſt Caſe, I ſhall mention,3. Caſe, How to behave ones ſelf in Afflictions. is, How ſhould the Children of God behave themſelves, as to the Wickeds Proſperity, and as to their own Adverſity?
For Anſwer, I ſhall lay down Tw… Anſw. Negatives. (1.) That thoſe that fear God, ought not to Envy the vileſt of Men. (2.) They ought not to act any Perſonal Revenge againſt them. After I have proved theſe Negatives, I ſhall produce, and prove ſeveral Affirmatives, as ſo many Remembrances, and Frontlets, which ought to be ſet before the Eyes of all good Men.
First, For the Negatives, The Firſt1. Propoſ. We ought not to envy Wicked Men. Mat. 27. 18. Act. 7. 9. Act. 13. 45. Gal. 5. 21. Prov. 27. 4. Propoſition is, That Good Men in their greatest Sufferings, ought not to Envy Wicked Men: Envy is frequently Forbidden in the Word of God; particularly, Pſal. 37. 1. Prov. 23. 17. Envy cauſed the Jews to Crucify Christ. Envy moved the Patriarchs to ſell Joſeph into Egypt. Envy cauſed the unbelieving Jews to contradict Saint Paul's Doctrine. Envy is one of the Deeds of the Fleſh, It Slayeth the ſilly one; it's the cauſe of Confuſion; who is able to ſtand before it? And therefore, itsIpſe Hercules, qui omni gener… monſtrorum terras liberavit, non prius invidum debellare v… luit quam e…rebus humanis exemptum eſſet. Baud Orat. unbeſeeming any Chriſtian to Envy the Greatneſs, and Riches of the worſt of Men. That old Mnaſon, and Eminent Servant of Christ, Mr. Dod, wiſhed thus, I would (ſaith he) I were the worst Minister in England; not meaning that he himſelf would be worſe than he was; but that all Miniſters were better than he. Saint Augustine ſaith,Tolle invidiam & quod meum eſt habes. Tolle invidiam & quod tuum eſt ego h…beo. Auguſt. in Pſal. 136. Take away Envy, and what is mine you have; and take away Envy, and what is yours I have. Luther ſaith, That Envyous Men Feed upon the Dung of other Men.
They are like Flies that love to faſten upon Sores. Eraſmus tells of one, who Collected all the lame defective Verſes in Homer, and paſſed over all thoſe that were Excellent. Pariſienſis a learned Author, and one of the moſt Ingenuity (that I know of) amongſt his Party, brings in Gregory ſaying, That all the Poiſon in the old Serpent, is in the Sin of Envy, as if it had Emptied it ſelf of its Poiſon, and Vomited it ſelf in this Sin. Envy by ſome is called Serra animae, a Saw to Cut the Heart-ſtrings Aſunder. Envy cauſed the firſt Diviſion, and Breach that ever was in the World; and that was between Cain and Abel; and wherefore was Cain ſo Envions againſt Abel, as to Slay him? The Apoſtle gives the Reaſon, 1 Joh. 3. 12. Becauſe his own Works were Evil, and his Brothers Good. Let all Chriſtians therefore be perſwaded to lay aſide all Envies: Why ſhould any Envy any Man Tormented with the Gout, although he wear a Golden Slipper? Why ſhould a Man Envy a Murtherer, therer, upon the Gallows, becauſe he is Cloathed with Tiſſue, and Hanged in a Silken Halter? I have read a Story of a Souldier, who upon his March left his Colours, and Rob'd a Vineyard; whereupon he was Condemned to Dye, and as he was going to Execution, he fell to Eating a bunch of Grapes; whereupon ſaith one of his fellow-Souldiers, Doeſt not thou take Notice whither thou art going; and wilt thou now be Eating of Grapes? O, ſaith the Condemned Perſon, My Friend, Envy me not theſe Grapes, for they Coſt me Dear! There's no cauſe of Envying Wicked Men their Pleaſures, which are but Bitter-ſweets.2. Propoſ. That Good Men ought not to act any perſonal revenge.
A Second Propoſition is, That Good Men ought not to act any Perſonal Revenge againſt thoſe Wicked Men, who are their bitter Enemies, and ſuch as are Inveterate and Implacable. None may preſume to Rob God of his Prerogative, nor wring the Sword of Juſtice out of his Hand. God hath ſaid, Vengeance is mine, I will Repay, ſaith the Lord, Rom. 12. 19. A place took out of Deut. 32. 35. It was the high CommendationNihil ob…iviſci ſolebat praeter injurias. of Julius Caeſar, That he was wont to forget nothing but Injuries. When a Philoſopher was railed at, by a prating malicious Fellow, he cauſed his Servant to Light him Home, with a Candle and a Lanthorn. Remarkable is the Story of Doctor Cranmer Arch-Biſhop of Canterbury, in forgiving Injuries, even to Admiration of all; inſomuch, as it became a Proverb. Do Biſhop Cranmer an ill Turn, and you ſhall have him your Friend ever after. Chriſtians ſhould ſhew a generous Spirit in paſſing by Injuries, and recompencing Evil with Good. This is their Honour (as Solomon ſaith) For a Man to ceaſe from Strife, Prov. 20. 3. And it's a Character of Diſcretion and Glory, both To defer Anger, and to paſs over a Tranſgreſſion, Prov. 19. 11. To render Good for Good, that's a Common Civility, even amongſt Heathens themſelves: to render Evil for Good is Diabolical: But to render Good for Evil, is well becoming a Chriſtian. And by forgiving our Enemies, and doing Good to them, that do Evil to us, we Imitate the Example of Chriſt; Who when 1 Pet. 2. ….he was Reviled, Reviled not again; when he Suffered, he Threatned not. Chriſt Prayed for his Enemies, and ſo did Stephen; And ſo ought we to do. By Meekneſs, and Patience in Suffering, and by paſſing an Act of Oblivion for Injuries, we Heap Coals of Fire on the Heads of our Enemies, and we ſhall melt, and mollify them. For (as Bucer obſerves) He being aſhamed by thy Kindneſs, will deſcend into Ille beneficentiâ pudefactus in ſeſe deſcendet, …um enim ignis, quem ejus Conſcient… accendiſti, exuret in eo quicquid eſt erga te. Bucer.his own Heart; and then the Fire which thou haſt Lightned in his Conſcience, will burn up all Malice againſt Thee, and Thou ſhalt Save him. Yet notwithſtanding, a Chriſtian ought to Study to forgive, and forget Injuries; hereby he is not prohibited any Appeal to Good and wholeſome Laws; for Juſtice, when neceſſity and equity Compel thereunto;Rom. 13. 4. Rom. 13. 3. For the Magistrate beareth not the Sword in vain. And Rulers are not a Terrour to Good Works, but unto Evil. However, let all Chriſtians follow the things that make for Peace, and evidence their patient, and meek Spirits, by overcoming the Evil of Anger, with the Goodneſs of Meekneſs, the Evil of Pride, with the Goodneſs of Humility, the Badneſs of Revenge, with the Goodneſs of Forbearance, having before their Eyes, the Charge of the Apoſtle, Eph. 4. 32. And be ye kind one to another, tender Hearted, forgiving one another, as God for Chriſt's Sake hath forgiven you.
Thus I have ſhewed (Negatively) that Chriſtians ought to avoid Envy and Revenge; now it remains, that I ſhould, Affirmatively, ſet down ſome particular Duties, which ought to be reduced unto point of Practice, by the Suffering, Afflicted Servants of God.
The Firſt Duty is, to acknowledgeDuty 1. To acknowledge the righteous dealings of God. the Righteous Dealings of God in every thing; ſo did the Church, Lam. 1. 18. The Lord is Righteous, for I have Rebelled against his Commandements. And Micah. 7. 9. I will bear the Indignation of the Lord; becauſe I have Sinned againſt him. It's a great Fault in many, when they have ſuffered Wrong, to be over curiouſly, and reſtleſly Inquiſitive, after ſecond Cauſes; and when they have found them out, to be Evil Inſtruments, do trouble themſelves with angry querulous Language, and Repinings againſt them. By this means, a Chriſtian adds Oyl to the Flame, and increaſeth his Vexations and Troubles. Whereas, if a Chriſtian could look at the Hand of God, and acknowledge his Proceedings to be Juſt, and Righteous altogether; How compoſedly, and quietly, ſhould he bear up under Sufferings? Salvian hath an ExcellentQuis eſt cauſationis locus? Quam liber aſpera & adverſa patiamur, minor a patimur quam meremur. Quod querimur, quod dure nobiſcum agat Deus? Multo nos cum Deo durius agimus, Exacerbamus quippe Deum impuritatibus noſtris, & ad puniendos nos tra…imus invitum. Salv. ſaying, What Cauſe is there of Complaining? Although we Suffer ſharp and bitter things; yet we Suffer leſs than we deſerve. Why do we complain that God Deals hardly with us? We Deal much more hardly with Him, becauſe we provoke Him by our Impurities, and draw Him unwillingly to Puniſh us. David look't at the Hand of God, when Shimei reviled him; and ſo did Job, upon the Report of his great Loſſes: So muſt we under Afflictions look at the firſt Cauſe, and acknowledge God's Righteous Dealings, and look unto the Meritorious Cauſe, and acknowledge that the Evil of our Doings, which we have Committed, have juſtly procured the Evil of Puniſhment which we Suffer. Let's then ceaſe from Murmuring, and reſolve the Effect into the Cauſe, i. e. The Evil of Puniſhment which we Suffer, deſervedly befalls us, for the Evil of Sin which we have Committed.
A Second Duty is, to Endeavour toDuty 2. To get a ſubmiſſive Spirit. get a ſubmiſſive, quiet, yielding Frame of Spirit; ſo did David, Pſal. 39. 9. I was Dumb, I opened not my Mouth, becauſe Thou didst it. The Wicked were a Sword to David, but he looked at that Sword, as Over-ruled, and Ordered by the Hand of God. This ſubmiſſive BehaviourPſal. 17. 13. Lam. 3. 29. is, a Putting our Mouths in the Duſt, and a Keeping of Silence, when we are chaſtened by God, as Job was, c. 38. v. 2. Who is this that darkneth Counſel, by words without Knowledge? We ſhould Anſwer with him, c. 40. v. 5. Once have I Spoken, but I will not Anſwer; yea twice, but I will Proceed no further. Job's Heart was Wrought over into a ſubmiſſive Frame; and therefore, he elſewhere Profeſſeth, as c. 42. 6. I abhor my ſelf, and Repent in Duſt and Aſhes. Let's then Acquieſce, and reſt Satisfy'd with God's Diſpenſations, and learn to Kiſs the Rod that beats us: Where we are bid to Kiſs the Son, leaſt he be Angry, Pſal. 2. 12. The Seventy render the Words, Kiſs foreign. Verſio 70.Diſcipline or Correction. Do not ſay I muſt Submit, for that's not enough (for God will make thee bend, or elſe break thee to Pieces) but ſay, I will Submit to a Wiſe God, whoſe Works are perfect, and all his Ways are Juſt, and Righteous altogether.Duty 3. to practiſe the divine Art of contentment.
A Third Duty is, to Study, to Practiſe the Divine Art of Contentment. It's a |foreign.Myſtery to learn; And it's a Jewel of great Value, to him that is the Poſſeſſor of it. The Apoſtle got an habit of Contentment, by the Exerciſe of many Acts, Phil. 4. 11, 12. I have Learned in whatſoever State I am, therewith to be Content. I know how to be Abaſed, and I know how to Abound, every where, and in all Nunquam ergo fuit p…per. P… per enim, qui multa …p…t: … …um qui plurimis de…t…tur, ſe… qui pluribus inhi… p…pere… cenſeas, Divitem vero qui ſu… ſorte contentus eſt. Lud. de Dieu.things; I am Inſtructed, both to be Full, and to be Hungry, both to Abound, and to ſuffer Need. This ContentmentPraeclara eſt aequabilit…s in omni vitâ & idem ſe…per v…lt…s, eademq…e frons. Cic▪ o…. …. 1. is a gracious Frame of Spirit, whereby a Chriſtian takesVir bonus eſt ſemper idem, & in omni …ctu par ſibi. Se…. Complacency in God's Diſpenſations, in every Condition. Antiſthenes deſired of the Gods A great Boon, and that was to give him the Spirit of Socrates, and that was a compoſed, and contented Spirit, One, and the ſame in all Conditions. It is ſaid of Cato, that no Man ſaw him to be Changed, though he Lived in a time, when there were many Changes. It's Obſervable, that when David Pen'd Pſalm 57. he was in Adverſity, he fled from Saul in the Cave; and the Title of that Pſalm is, Al-taſchith, Deſtroy not; Yet in his Adverſity, he had reſolved upon a fixed contented Spirit, ver. 7. My Heart is Fixed O God, my Heart is Fixed. And when he was in Proſperity, he holds on the ſame Reſolution, Pſal. 108. 1. O God, my Heart is Fixed, I will Sing, and give Praiſe even with my Glory. His tongue (which was hereby meant his Glory) ſhould be the Trumpeter of the Creators praiſe. Now a contented minde can bear loſſes better then other men. When God is pleaſed to bring down a mans condition, if then he bring the heart down, all's well. To bring thy mind to thy condition, and to look upon that Dimenſum, or allowance given thee by God as ſufficient, and to be thankful for it, this argueth a contented mind. Heathens highly extoll a contented minde. |Satis divitiarum erat, nihil amplius velle. Quintil. Declam.One ſaith, It's riches enough to deſire no more. Another judgeth him an happy man, who is Beatus eſt preſentibus, qualiacunque ſunt, contentus. Sen. de vita beata.content with what he hath at preſent. A third accounts him not an happy man, that Beatus eſt non qui habet quae cupit, ſed qui non cupit quae non habet Aſonius.hath what he deſires, but him, who deſires not what he hath not. Nature is content with a little, Grace with leſs. It ſeems to be a riddle, which Heſiod the antient Poet propounds foreign, i. e. Halfe is more then the whole. A learned Commentator brings in the judgments of Plato and Ariſtotle interpreting that ſaying, to be underſtood of a mean moderate eſtate, or mediocrity. And the ſame Author concludes thus. To whom C…i parum non eſt ſatis, …i nihil eſt ſatis, c…i quod ſatis eſt, non eſt ſatis, …i nihil eſt ſatis, Pe…er. in Ge…. 28. 20.a little is not enough, to him nothing is enough; And he that hath enough, and thinks he hath not enough, to him nothing is enough. The Patriarch Jacob did not beg great matters, onelyonly bread to eat, and raiment to put on. He did not capitulate for delicate food, nor gorgeous attire. And the Apoſtles commands, 1 Tim. 6. 8. Having food and rayment let us therewith be content, The expreſſions are Emphatical. Three words I'le explain in the Text. 1. foreign, not high feeding but ſuch only as may nouriſh us, what's enough for nouriſhment to keep us alive ſhould content us. Another word is foreign enough to cover our nakedneſs; no rich and coſtly apparrel is here meant. 3. The other word is foreign, We ſhould be contented and count them ſufficient. This excellent Spirit of contentment will help us to bear our burdens, and to undergo hardſhips with alacrity of Spirit.
4. Whatever thou feareſt moſt to loſe,Duty 4. Caſt all upon God. and what thou deſireſt moſt to keep, caſt them upon God, and truſt God with them. What God is entruſted withal, is in the beſt and ſafeſt cuſtody. Are thy burthens great? put in practice the Pſalmiſts counſel, Pſal. 55. 22. Caſt thy burden upon the Lord, and he ſhall ſuſtain thee: he ſhall never ſuffer the righteous to be moved. But are not the Righteous moved, and toſt up and down, and chaſed to and fro, as the Partridge on the Mountaines? Yes, they are thus moved, and they are toſt up and down with Storms and Tempeſts; but (as Calvin obſerveth on theQuia autem nihil miſerius est, quam inter continuos aeſtus verſari, finem tandem fore promittit, quia Deus paſſurus non ſit, ut ſemper anxietatibus obnoxij ſint, vel periculis & curis concutiantur; ſed daturus ſit tranquillum ſtatum. Calo. in Loc. place) that they ſhall not alwayes be thus troubled, at laſt they ſhall have a quiet ſtate. Are thy fears many, by reaſon of potent Adverſaries? Jehu-like drive furiouſly, to whom, he that departeth from evil is made a prey. Remember the Council of Chriſt, Math. 10. 28. Fear not them which kill the body but are not able to kill the ſoul: But rather fear him, which is able to deſtroy both Body and Soul in Hell.
The worſt that men and Devils can do to the Saints is to deprive them of a temporal life only. Eternal life is out of their reach, none are able to deprive them of that life. Dogs may bark at the Moon, but they cannot bite it. The moſt miſchievous Enemies cannot hinder Chriſt from communicating himſelf to his Children, nor them from enjoying Communion with him.
But are thy cares great, inſomuch as thou art bewildered, and knoweſt not how to wind thy ſelf out?
Here's Counſel and Incouragement for thee, 1 Pet. 5. 7. Caſting all your care up▪ on him, for he c…eth for you. The word is foreign, The ſame word is once more mentioned,Omnem noſtram curam conjicer… de b…us in …eum, tum quia opem nobi… … poteſt u… … Deus, tum …uia curam noſtrum gerit ut … Pater▪ … in Loc. Luke 19. 35. It's a th…owing a mans ſelf upon God, a committing himſelf unto Gods diſpoſing. Now when we can …aſt our ſelves upon Go… Providence, rely upon his Wiſdom… ſtay and depend upon his promiſes, and quietly wait for his Salvati…, then even then amidſt the moſt boyſterous … and tempeſts, there wi… be a Serenity and quietneſs upon our Spirits.