Two Treatises, Treatise 1 · Chapter 9 – Chapter 10
CHAP. IX.
Containing a Third Reaſon drawn from the Utility and Benefit, accruing from this yielding Submiſſive Spirit.
A Third Reaſon ſhall be drawn from Reaſ. 3 from the Benefit of a ſubmiſſive Spirit.the Utility and Benefit, accruing from this yielding Submiſſive Spirit. The Benefit is exceeding great, becauſe hereby the whole Man is ſet in a right Frame and Order. When we can chearfully rely upon God, and depend upon his All-Sufficiency, then our Thoughts, Words, Affections, and Actions, even our whole Life and Converſation, are all Ordered aright, and we are exceeding great gainers thereby. Now to Proſecute theſe Four Particulars.
Firſt, Our Thoughts are rightly Ordered.1. Hereby our Thoughts are Rightly ordered. The Thoughts may be compared to the Reubens of our Souls; They are the beginning of our Strength; but they are as Reuben was, Unſtable as Water. How many vain Thoughts ſeize on us; But though they come violently upon us, we muſt not willingly give them any Harbour or Lodging. How long ſhall thy vain Thoughts lodge within thee? Jer. 4. 14.Thoughts are the Womb to conceive Vanity; wherefore the Phyſitians Rule is, Obſta Principiis. Our care muſt be to cruſh the Cockatrice in the Egg, and to ſtifle bad Thoughts in the firſt Conception: As Streams flow from the Fountain, and as the Fruit grows on the Tree; ſo Thoughts flow from, and grow out of the Heart. Out of the Heart proceed both good and evil Thoughts. And it may be Marked, that what Sin a Man is moſt prone to, his Thoughs run moſt that way. Let's beware of allowing our ſelves in any Evil Thoughts, leaſt thoſe Thoughts bring forth Evil Words, and thoſe Words end in abominable Deeds. Becauſe Thoughts come not within the compaſs of Man's Cognizance, and ſo are not liable to Man's Puniſhment; God himſelf will Puniſh them moſt Severely. For God Threatneth, Jer. 6. 19. Hear O Earth! Behold I will bring Evil upon this People, even the Fruit of their Thoughts. Thoughts are not free (however ſome preſume) from the Judgments of God. A good Remedy to Cure evil Thoughts is preſcribed, Prov. 16. 3. Commit thy Works unto the Lord, and thy Thoughts ſhall be Eſtabliſhed. And likewiſe we ſhould bear in our Mind, Heb. 4. 12. That God'sforeign. Quia cogitationes compaginatas ſecernit q. d. Hic filius Dei ad haec omnia efficax eſt, nihilque illum latere poteſt. Tena in loc. Word is a diſcerner of our Thoughts. Let's then abandon vain ungodly Thoughts, diſtruſtful, carking, and vexatious Thoughts, and labour to get our Thoughts quieted, and ſettled, and eſtabliſhed upon the Word of God.
Second, If we believe God's Omnipotency2. Our Tougues will be rightly ordered. and Omniſcience, his care and providence in Governing of the World, then our Tongues will be bound to their good Behaviour; they will be ſet in ſuch an excellent order, as all querulous reviling Language will be avoided. Theforeign. Rotam nativitatis noſtrae. Qui calumniatur, non ſatis eſt quod vapulet in corpore ſuo, ſed propter eum vapulet mundus. Druſius. Apoſtle hath a great Expreſſion, concerning the ill Government of the Tongue, Jam. 3. 6. That he ſetteth on Fire the Courſe of Nature. If then (O Chriſtian) thou wouldeſt learn the right Art of the Government of the Tongue; thou muſt begin at thy Heart firſt, and reform that: For the diſorders of the Tongue, uſually proceed from the diſorders of the Heart. A rotten Heart, vents it ſelf by a rotten Language.
Hence the Apoſtle cites Menander (aforeign. Warrant, that Heathen Authors upon a good occaſion may be quoted) 1 Cor. 15. 33. Evil words corrupt good Manners, and it followeth in the ſame Author, If thou converſeſt with Evil Men, thou thy ſelf will be Evil. Luther, was falſely reported (for it was his Enemies cuſtome to raiſe Slanders on him) to be a TrumpetTuba Rebellionis. of Rebellion. But our Tongues ought to be the Trumpeters of our Creators Praiſe and Glory. We are exhorted,Celebrabo te Jehova, quia mihi iratus, redieris tamen ſtatim in gratiam. Calv. Pſal. 100. 4. To be thankful unto God, and bleſs his Name. A great, and ſignal Act of Thankfulneſs is mentioned, Iſa. 12. 1. O Lord I will Praiſe thee, though thou was Angry with me. To Praiſe God for Chaſtiſements, and to acknowledge with Thankfulneſs the benefit of Afflictions, is ſo high a pitch, as few can attain unto it. How have many learned to bridle their Tongues, and to ſet a Watch before the Door of their Mouths, after they have felt the ſmart of Afflictions? Some given to raſh Cenſuring and Murmuring, have learned to be of a more calm and charitable Frame of Spirit. Some given to frothy Diſcourſe, and vain Jeſting, after they have been under the Rod of Correction, have proved more ſerious and ſober in their Diſcourſes. The Apoſtles charge is, Eph. 4. 29. Let no corrupt Communication proceed out of your Mouth, but that which is Good, to the uſe of Edifiing, that it may Miniſter Grace to the Hearers. Theforeign. Putrefacio, tranſlatio ab arboribus quidam praetulerunt, ſpurcus, obſcaenus, ac corruptus. Drus. word rendered Corrupt cometh from a Verb, that ſignifieth to Putrify: Rotten Words, and Putrifying Speeches become not Chriſtians. Neither doth cuſtomary jeſting become us; though a facetious, affable Behaviour kept within due bounds is commendable; yet a jeſting and frothy Spirit, is much unbeſeeming a Chriſtian, foreign, though it be reputed for a Vertue in Ariſtotle, yet it's reckoned by Saint Paul amongſtEph. 5. 4. thoſe things which Are not convenient. Cicero himſelf ſets bounds to jeſting; andNon generati ſumus a natura, ut ad ludum, & jocum facti eſſe videamur; ſed ad ſeveritatem potius, & ad quaedam ſtudia graviora atque Majora. Cic. offic. lib. 1. tells us, that we are not Born for ſport and jeſting. And it's a Verſe not more common than true.
Non patitur ludum, fama, fides, oculus.
But what ſhall we ſay of ſome who jeſt at Sin, and when they hear or ſeeSenſus eſt Simpliciſſimus, Stultos Sermone ornare delictum & offenſum. Mercer. notorious Debaucheries, laugh and jeſt at them, Solomon gives them a Brand of Infamy, Prov. 14. 9. Fools make a mock at Sin. And thoſe eſpecially are to be reproved, who vent their frothy Fanſies in a Pulpit, having no reverend Thoughts of the dreadful Preſence of God; to them I may apply thoſe ſayings. Qui ludunt in Cathedra, lugebunt in Gehenna. Non eſt tutum ludere cum ſacris.
Third, Our Affections will be ſet right.3. Our Affections muſt be ſet in Order. We are apt to miſplace our Love, Loving where we ſhould Hate, and Hating where we ſhould Love. Our Joy, Hope, Fear, &c. are out of Order, and placed upon wrong Objects. It's almoſt as difficult, to hold the Wind in ones Fiſt, or to turn the Tide, as to bound the Affections. To Conquer an inordinateTe vince, & mundus tibi victus eſt. Prov. 25. 28. Affection, is a great Victory. But for a Man to have no Rule over his own Spirit, is (as Solomon ſaith) Like a City that is broken down, and without Walls. A Man that hath no Government over his Paſſions, expoſeth himſelf in all Companies, to variety of Miſchiefs. He reſembles Samſon, who was amidſt the Philistines, after his Locks were Shaven. Affections, we may compare to Fire and Water, which are good Servants, but bad Maſters. Fire, we ſay is good upon the Hearth, but miſchievous in the Thatch. If Water Keeps within its Banks, we are Secure; but when it breaks through, and makes an inundation, it may Drown a whole Country. For Inſtance, in the Affections of Love, Joy, and Anger; to uſe theſe with Moderation, may be uſeful: A Stoical Apathy is hurtful, and when Paſſions are immoderate, then they become exceeding Prejudicial. To Mourn for the loſs of a dear Relation, argueth a Sympathizing tender Heart; but to Mourn as without Hope, is not beſeeming a Chriſtian, and to Mourn ſo, as to become the Elegy, and the Hearſe, to be thus immoderate in our Sorrow, becomes Sinful. When Reaſon rules a Man, he is his own Maſter; but when Paſſion rules him, he is his own Slave. Wherefore the beſt (as I ſuppoſe) of Heathen| Curcendum eſt ut appetiture rationi obedientem praebeamus. Cic. 1. lib. Off. Orators adviſeth, | That we make our Appetite obedient unto Reaſon. To be like Hercules Furens, or like the Lunatick in the Goſpel, rending and tearing himſelf, or like a Door pluckt off the Hinges. So is a Man, who cannot Govern himſelf, and hath no command of his Paſſions. Fortior eſt qui ſe, quam qui fortiſſima Magnus eſt Dominus, qui ſibi imperat.vincit—Maenia.
Wherefore, as when a River breaks all Banks and Bounds, Men cut a Paſſage elſewhere to turn the Stream; ſo let the Stream of our Affections be turned, and then all will be well; And to this the Apoſtle exhorteth, Coll. 3. 2. Set your affections on things above, and not on things on the Earth. To turn the Fear of Man, into the Fear of God, to turn Worldly into Heavenly Joy, Carnal Love, into Spiritual Love, Earthly Deſires, into Heavenly; to ceaſe from raſh Anger againſt our Brethren, and to be Angry againſt Sin. O! What a Bleſſed Alteration is this, and a change every way for the better!
Fourth, Our Actions, and our whole4. Our Actions muſt be ſet in Order. Converſation muſt be rightly Ordered. What are all fair Speeches, unleſs Actions keep pace with them? To ſpeak, and to do. To name the Name of Chriſt, and toNon habitu Sapientiam, ſed mente praeferimus; non eloquimur magna, ſed vivimus. Minuc. Fel. depart from Iniquity; to Hear and Practiſe; herein conſiſts the Vitals of Religion. Therefore the Profeſſion, and Converſation ought to go together in a Mutual Equipage. It's a good Advice, Speak that I may ſee thee, for Words Loquere ut te videam; dicta enim factis deficientibus erubeſcunt.without Deeds cauſe Shame. When we have been put into a Furnace, we ſhould come forth as Gold. When we have been emptied from Veſſel to Veſſel, our old Scent ſhould be took away. Our Converſation ſhould be Holy: We1 Pet. 1. 15. Eph. 5. 15. ſhould walk Circumſpectly. Do we profeſs Submiſſion, and Reſignation of all that's deareſt, and neareſt unto God. If ſo, the Holineſs of our Lives will Teſtify the Truth of our Profeſſion. When we meet with ſtraits and difficulties, and hard meaſure, from unreaſonable Men; we dare not take irregular Courſes; we dare not practiſe any excentrique Motions. The Primitive Chriſtians in Tertullians time, profeſt, Oramus, non pugnamus, q. d. We Intreat, we Volens locum mihi commiſſum non deſeram, coactus repugnare non novi, Arma enim noſtra praeces ſunt & lachrymae. Amb. Hom. de Baſil. tradend.Fight not. Ambroſe in his time, mentions an excellent Profeſſor, that ſaid, Willingly I will not deſert my Place wherewith I am Entruſted; being compel'd, I know not how to reſiſt; for our Weapons are Prayers and Tears. The ſame good Spirit of God guide all Suffering Chriſtians, that they may Suffer as Chriſtians, by chooſing Affliction rather than Sin; and not Suffer as Evil doers, by reſiſting Authority, or acting beyond their Callings, in any indirect irregular Motion. Unbelievers (in their Diſtreſs)Patienter expectemus ultionis diem, nec ad vindictam doloris noſtri querulae & invidioſa feſtinatione properemus. Cyp. de Bono patient. betake themſelves unto indirect, and unlawful Means; and they pay dear for taking of wrong Courſes. But a True Believer repairs to God for Counſel. God is his Riches, Refuge, and hiding Place: He dares not preſume to take God's Office out of his Hand, by purſuing a perſonal Revenge; but he leaves Revenge unto God. In a Word, the whole Converſation of a Chriſtian, is ſo Ordered, according to the Rule of the Word of God, as he will not recede from it; but Order his Life accordingly. And Gal. 6. 16.as many as Walk according to this Rule, Peace be to them, and Mercy, and upon the Iſrael of God.
CHAP. X.
Containing a Fourth Reaſon, concerning the ſad and miſchievous Conſequences of Striving, Strugling, and Repining againſt God.
A Fourth and laſt Reaſon ſhall be Cauſa Reaſon 4 from the Miſchiefs of ſtriving againſt God.a contrario, drawn from the Miſchiefs of ſtriving againſt God, and not relying and depending upon him; this will appear more Evidently, by theſe following Convictions.
Firſt, Repining, Diſcontent, and1. Murmuring provokes God to bring thoſe Evils upon us, which we Fear. Murmuring, Juſtly provoke God to bring thoſe Evils upon us, which we Fear, with greater ſtrength, and renewed violence. None ever Oppoſed God, and Proſpered. Children, by Strugling, have more Laſhes inflicted on them. What gain'd the Iſraelites by Murmuring, but dreadful Judgments, one upon the Neck of another? They boaſted of their Onyons, and Garlick, and Fleſh-Pots in Egypt, and Murmured for want of Food in the Wilderneſs; God ſent them Manna and Quailes; It was ſweet Meat, but there was ſower Sauce added to it; For, While the Meat was in their
Mouths, the Wrath of God came upon them, and Slew the Fatteſt of them, and ſmote down the choſen Men of Iſrael, Pſal. 78. 30, 31. And what was the Ground of Intellectui fides aditum aperit, infidelitas claudit. Aug. Ep. 3.all, but unbelief, ver. 32. For all this, they Sinned ſtill, and Believed not for his wondrous Works. And what Judgments ſucceſſively befell them, is ſet down, ver. 44, 45, 46, 47, 48, &c. And however, Men may Murmur and Repine, they are never the nearer; for God's Will ſhall ſtand, when all is done. Men hurt themſelves, but do not in the leaſt help themſelves by Murmuring.
Second, By Murmuring, Diſcontent, 2. By Murmuring, Men become their own Tormentors.and Non-ſubmiſſion, Men become their own Tormentors, and Executioners. When a Burthen, I ſay, is impoſed upon thee, and thou Fretteſt, and Fumeſt, and Diſquieteſt thy Self; thou makeſt thy Burthen heavier, and thy ſelf more unfit to bear it. Patience and Chearfulneſs facilitate a Burthen, whereas impatience adds more Load thereunto. | Cyprian, that excellent Martyr tells us,Omnia omnino quae parientia operibus ſuis aedificat ad gloriam, impatientia deſtruit ad runiam. Cypr. de Bono Patientiae. That what Patience Builds up, Impatience Deſtroys. Jonah added to his Affliction, by Fretting for the Loſs of his Gourd.
Thirdly and Laſtly, Hereby (when 3. Murmurers call Gods Attributes into Queſtion.we give way to unbelieving, diſcontented Thoughts) we call the Attributes of God in Queſtion; we Queſtion the Power of God, as the Murmuring Iſraelites did, Pſal. 78. 19. They ſpake against God: they ſaid, can God Furniſh a Table in the Wilderneſs? We Queſtion the Truth, Goodneſs, and Faithfulneſs of God; We Traduce Divine Providence by Unbeliefe, and Murmuring. This is that grand Damning Sin (though there's no Sin, but deſerves Damnation) mentioned in the Goſpel, John 8. 24. If ye Believe not that I am He, ye ſhall Dye in your Sins.
For this Sin of Unbelief, the Lord, 2 Kin. 7. 19.on whoſe Hand the King leaned, was Trod to Death in a Crowd. For this Sin, Zachary was ſtruck with Dumbneſs.Luc. 1. 20. This Sin excluded out of the Temporal Canaan, the unbelieving Jews. And unbelieversHeb. 3. 19. are excluded out of the Eternal Canaan; For the unbelieving, are Rankt in the Bed-roll of thoſe abominable Sinners, which ſhall have theirRev. 21. 8. part, in the Lake that Burneth with Fire and Brimſtone, which is the Second Death.