Chapter 30: The condition of God's people is a reproached condition

HAving now to handle this Doctrine, concerning the reproaches that are cast upon Gods people, before I speak a word concerning the point, I desire to put this caveat, That none upon hearing the estate of Gods people being reproached, shall think to wash away all just reprehension and accusation, and think to answer whatever they are accused of with this, That all Gods people have been reproached, and therefore think their condition to be but the same that usually Gods people have been.

First, if that were enough to answer any accusation upon this, then there should never be any reprehension and accusation, the Church of God should never proceed against any for any evil.

Secondly, such as think to put off just reprehensions and accusations thus, have their consciences reproach them more then others do or can reproach them.

Thirdly, it is not for all to make use of this that I am speaking of, but only such, whose constant and general way is gracious, and inoffensive; now if they meet with unjust accusations, and reproachful slanders, they may have the benefit of this, to think it is the usual condition of Gods people to be reproached; but if any have been offensive, and evils break out, they cannot have the benefit of this point, for more evil may be in them then appears; and thus I lay this caveat to pull up evil weeds, before I sow good seed. And now to the Point.

The condition of Gods people is a reproached condition. They have been a people subject to all manner of evil speaking of them. This the Church of God complains of in Psalm 79:4 they were not only a reproach, but God himself gave them over to be a scorn and reproach. Isaac that was the son of the promise, we know how he was reproached and contemned by Ishmael: and it is observable, when the Apostle speaks of the reproach of Isaac, in Gal. 4:29 it is said, Ishmael persecuted Isaac; now that persecution was nothing but his mocking and reproaching of Isaac. We read of Job, a holy man, how lyable he was to reproach and contempt, Job 16. 9, 10. there you may read of the bitter reproaches he had from the abjects, such as he would not set with his dogs, that had not bread to eat, and were driven from men to live among bushes and nettles. In Psalm 35:15 David complains, the abjects of the people made a scorn of him; the basest wretches that are, can finde a taunt, and mock at Religion; reproachers are the most base spirits. In Nehemiahs time, those that sought to build the Temple were scorned; in Nehem. 2:19 it is said, Tobiah the servant, one that had been but a slave, a base wretch, he comes and laughs them to scorn. And so in great mens houses, if the Masters do scorn at the godly, the basest servants will do so too.

David has many bitter complaints of the reproach he suffered, I was a reproach among all my enemies,but especially among my neighbors. Now the reproaches of professors one against another, are the bitterest, and most vile reproaches: and the reason of it is this, because usually reproach arises from some contestation about excellency: for a Prince that is a great deal above another, has not contestation with beggers, he does not reproach them, nor they him, for this distance is too great; but reproach is between equals, when one stands in the light of the other; or from inferiors, who have others by them who are above them, and their excellency stands in their light, and they cast dirt upon their excellency, that theirs may appear the brighter. Now those that have a contestation about Religion, have a contestation about the greatest excellency, and where their hearts are unsavory, their reproaches will be the bitterest reproaches. In Psalm 109:25 I became also a reproach unto them, when they looked upon me, they shaked their heads; and in other places the drunkards made songs of him. David was a man of such an admirable spirit, the sweet singer of Israel, and God had blest him with all things that might make him honorable, and had he not been religious, it were impossible that such a man as he should have endured such reproaches.

And we have the Church complaining in Lam. 3:30 He gives his cheek to him that smiteth him, he is filled full of reproach. So all the Prophets that were the most eminent were reproached, as Isaiah; in Isa. 28. Precept upon precept, line upon line, that was a scoff they put upon Isaiah; we have nothing but line upon line, and precept upon precept; the very sound of the words as they are in the Original, carries with them a taunting, reproachful expression, Zan la Zan, Kan la Kan, manda remanda, manda remanda; as scornful people by the tone of their voice, and ryming words, scorn at such as they despise. And so Jeremy complains in the bitterness of his spirit, that the word of the Lord was made a reproach to him. And Ezekiel, see how he was scorned, Ezek. 33. 30, 31, &c.

And as they did the Prophets, so Christ, and the Apostles; when they were filled with the Spirit of God, they mocked them, and said, they were filled with new Wine; And Christ tells them, they shall revile them, and speak all manner of evil unto them. And so St. Paul, a man of most admirable parts, yet he says of himself, and of the other Apostles, 1 Cor. 4:13 Being defamed, we intreat; the word translated defamed, signifies blasphemed. We are made as the filth of the world, and are the off-scouring of all things to this day. We are made the filth of the world, as if we were scraped out of the filth of the filth of the world; There is an emphasis in that word, the filth of the world; why the world lies in filth, is even nothing else but filth, as in 1 John 5:19 the whole world lieth in wickedness, as a carrion in the slime of it; to be accounted the filth of such a filth, is a most vile esteem of one indeed, that filthiness must needs be great. Mundus has the name à munditie of cleanness, but as lucus à lucendo, as mons à monendo, quia minimè lucet, minimè monet, so quia minimè mundusest. And further, the off-scouring of all things; to be the off-scouring of some things, is not so vile, but of all things, the most base, and contemptible things, how vile is that? The word signifies the dungcart that goes through the city, into which every one brings his filth, and casts in: every one had some filth to cast upon Paul and the rest of the Apostles.

And in the Primitive times, the people of God were then a people under great reproach: What strange things does Tertullian tell us they reproached them withal; as that in their meetings they made Thyestes suppers, who invited his brother to a supper, and presented him with a dish of his own flesh; they charged them with uncleanness, because they met in the night, (for they durst not meet in the day) and said, they blew out the candles when they were together, and committed filthiness: they reproached them for ignorance, saying, they were all unlearned; and therefore the Heathens in Tertullians time used to paint the God of the Christians with an Asses head, and a book in his hand, to signifie, that though they pretended learning, yet they were an unlearned silly people, rude and ignorant. Bishop Jewel in his Sermon upon Luke 11. ver. 15. cites this out of Tertullian, and applyes it to his time: Does not our adversaries do the like, says he, at this day, against all those that profess the Gospel of Christ? O say they, who are they that favor this way? they are none but Shoomakers, Taylors, Weavers, and such as never were at the University. They are the Bishops own words. He cites likewise Tertullian a little after, saying, that The Christians were accounted the publike enemy ofState. And Josephus tells us of Apollinaris, speaking concerning the Jews and Christians, that they were more foolish then any Barbarian. And Paulus Fagius reports a story of an Egyptian, concerning the Christians, who said, They were a gathering together of a most filthy leacherous people; and for the keeping of the Sabbath, he says, they had a disease that was upon them, and they were fain to rest the seventh day, because of that disease. And so in St. Augustines time he has this expression, Any one that begins to be godly, presently he must prepare to suffer reproach from the tongues of adversaries: and this was their usual manner of reproach; What shall we have of you, an Elias? a Jeremy? And Nazianzen in one of his Orations, says, It is so ordinary to reproach, that I cannot think to go free myself. And so Athanasius, they called him Sathanasius, because he was a special Instrument against the Arrians. And Cyprian, they called him Coprian, one that gathers up dung, as if all the excellent things he had gathered in his works were but dung.

And if we look into the ways of Gods permissive providence in these latter times; what reproachful, and scornful blood has run in the veins of wicked men, and what horrid things has been invented upon the most famous persons of our latter times? As Luther, this report came to him, he being yet alive, That Luther upon his death-bed had recanted, and he desired the Sacrament, and after he was dead, there was a fearful Earthquake that shook the place where he lay, and they saw the Host he had taken, hanging in the Ayr, and when he was put into the Grave, they heard a great noise, but they saw nothing, but a filthy stink arose, and his body was taken away. And so of Calvin; though he had a sweet death, yet was it said by the Popish Party, that he was eaten up with worms, (as those said of David, An evil disease cleaves fast to him:) and then when he was to dye, he called upon the Devil, and blasphemed the name of God. And so Oecolompadius, that he slew himself; and others reported, that the Devil slew him. It were endless to name the reproaches that we finde of the servants of God that were most eminent. Yea, I remember Seneca has such an expression concerning Philosophy; says he, You are not yet happy, if the rout of people do not deride you; if you will be happy, prepare yourselves to contemn being contemned. And an other Philosopher says, If one does but begin to set himself to the study of Philosophy, he must expect to be scorned and derided. Now if this be the wickedness of mens hearts, as they cannot so much as endure moral Philosophy, much more if a man begins to walk according to the rule of God. This is that which many fear, and they bring it to keep others from Gods ways, and say, If you embrace Religion, you will be derided at, and scorned: and by this many are kept from the good ways of the Lord; and therefore I being faln upon this argument, I shall labor to take away this stumbling block, that it may not hinder any. Thus you have seen the thing it self, that it is so, that Gods people are a people under reproach. Now the reasons for it:

First, because the men of the world look upon the servants of God, as having very poor low spirits; now those are men that are liable to contempt and reproach. Gods people are not for the braveries of the world, and the glory of the world; and when they see their hearts are taken off from that which they count the bravery of the world, they contemn them.

Secondly, they look upon their ways as irrational: There is no reason why men should be so afraid of the least sin, they are stricter then they need, and do more then they need: so that the more earnest Gods people are upon their way, the more wicked men will scorn them, because they see them earnest upon that which they see no reason for.

Again, they think the ways of Religion are but imaginary things, and notions, and there is no certainty in them, and think it strange men should suffer for things that are to come they know not when, and are they know not what: and therefore one gives that reason, why Cyprian was called Coprian, because he gathered such fables and tales, (meaning the Gospel) as they termed them, which they saw no reason for.

But especially it does proceed from the pride and malice of wicked men; from pride, and swelling, and envying one at another; a proud and envious man will seek to cast disgrace upon that excellency that himself wants, as Licinius who was joined with Galerius in the Empire, being ignorant himself, not being able so much as to write his own name, he was an enemy to learning, and as Eusebius reports of him, he called the liberal Arts, A publike poyson and pestilence. What was the reason that should cause Sanballat and Tobiah to make such a stir to reproach Nehemiah? Certainly the ground was this, Sanballat and Tobiah were in Samaria with a mixt people, and they had got a Temple, and endeavored to magnifie that; Now they thought that the Temple of Nebemiah would darken the glory of their Temple, and therefore they sought to cast disgrace upon them, to bring them into contempt. And the malice of mens hearts, when it cannot vent its self by open persecution, then it will vent its self by the persecution of the tongue; malice makes men very watchful, to observe any thing whereby it may gain matter of reproach, and malice will make men exceeding inventive to finde out strange ways of reproach, and exceeding bold in venturing upon reproaches.

For the first, that place is remarkable in Proverbs 16:27 An ungodly man diggeth up evil, and in his lips there is a burning fire; if things be not plain and fair enough, because he has an evil spirit, he will dig up evil, if he can dig up any old business to reproach them for.

Now the ways of invention, that malice has to reproach upon the ways of God, are many: As the straining of any word to the utmost, and putting glosses, and false interpretations upon words; and thus it is easie to make any man a transgressor for a word, yea, for any word, as it was with those, Isa. 29:21 They make a man an offender for a word, and lay a snare for him that reproveth in the gate.

A second way is, by casting out doubtful speeches; they will not accuse one directly, because it will be a shame to them, if it be false, but they cast out doubtful speeches, they know some will turn them the worst way, and if they be examined, they can turn them another way, to save themselves.

Another invention, is some secret intimations that others may gather, and it cannot be said they spoke any thing, but by some gesture or the like, others may gather something.

Fourthly, to speak things as from others, and not from themselves, and in the speaking of them to say, I believe such things are not true, and yet they spread the report.

Another way is to speak evil, and yet so, as to manifest a great deal of grief and sorrow for such reports, and secretly desire that they may spread, and take where they come.

Sixthly, when they want apparent matter for reproach, they will pretend some love to get matter for reproach: so you may read in Ezra 4. 1, 2. when the adversaries of Judah could not reproach them apparently, they pretended love, and this and that, they sought the same God they did, and would sacrifice to him, and therefore would build with them. So Sanballat and Tobiah desired to meet lovingly with Nehemiah to take counsel together, but in this they intended his reproach.

Yea sometimes, to speak some truths with reproach, to make it to be believed the more. It is said, 1 John 2:21 that there is no lye of the truth, these men make the truth to be serviceable to a lye, they raise the strength of a lye, even out of the truth. We might be abundant in showing the ways of invention that malice has, to cast dirt and shame upon those that it has an evil eye upon.

Eighthly, if there be any show of suspition of evil, to make it a certainty, and so to carry it in the report, as if it were surely so, this is a great wrong; for every man is in possession of his good name, until the contrary be made out, and in doubtful things the possessor has the advantage, but in this way of malice, this his priviledge is taken away?

Ninthly, if there be any thing conceived evil, that has any nearness or likeness to that which is done, malice will fasten that evil upon what is done, as if it were that; as appears notably in the example we have Ezra 4. of Rehum the Chancellor, and Shimshai the Scribe, and the rest of their companions, as the holy Ghost calls them, ver. 9. in their reproachful accusation of the people of God; whereas the Text speaks only of their building the Temple, yet they accuse them for building the rebellious City, that thereby they might free themselves from subjection to the King. Thus while Gods people seek to build the Temple, to set up the Ordinances of Christ, they are accused for disturbing the Commonwealth; because they cannot do as others do, because they cannot subject their consciences to men, therefore they are reproached and accused, as disturbers of the State, enemies to Government, &c.

Tenthly, Malice will teach men to draw consequences a great way off from the premises, that it may fasten reproach upon those they have an evil eye upon, although in truth there be no dependance of that which they affirm upon that which they draw it from: As in the former example, Ezra 4. ver. 16. Certifie the King, that if this City be built again, and the walls thereof set up, by this means you shall have no portion on this side the River; It was a consequence that they could not conclude from what they affirmed of them. Thus it is with many in their reproaches and accusations of Religious men, if they be suffered to have their way in that which they pretend is for conscience, they will grow Rebels, they will not live under government: surely there is no dependance of rejecting government upon Religion, upon subjection to the truth in a conscientious way. And as it is inventive, so it is bold to venture strangely upon such things that men know they may be easily found in. It was the speech of the Jesuit Campian, Reproach valiantly, somewhat will stick, though it may be easily answered by those who know the matter, yet the noise will go further then the examination, and much will stick by it.

A fifth reason of the reproach of Gods people, is from the malice of the Devil, because the Devil knows there is no such way to darken Religion, and to damp the hearts of people from embracing it. And therefore it is observed of Julian, he would not go the way that other Emperors did, to oppose Religion by open persecution, but sought all means to cast reproaches and contempt upon Religion, and by that means many were drawn from Religion: and certainly, where we see that reproaches are cast upon such as are religious, this is the end, to suppress Religion, there the Devil has a great hand, and hopes to prevail much.

Again, God (sometimes) has a special hand in this. Why does God suffer this? sometime for the correction of his people; sometime for the good of his people.

First, for the correction of his people: there are seven or eight sins punished in Gods people by reproaches that are cast upon them.

First, that they have not been so tender of the name of God as they should have been, you have not been affected with the wrongs that have been done to the name of God, and therefore God suffers you to suffer in your names.

Secondly, the inordinate desire of a name, because we are so ready to desire a name abroad, and to have esteem in the world, and are more solicitous about credit with men, then credit in heaven, therefore God sometimes crosseth his people, and suffers filth and dirt to be cast upon them, to correct this sin.

Thirdly, it may be you have not done that good to others which you might have done, therefore God uses them as a scourge to you this way.

Fourthly, it may be it is because you have not been tender of the name of others, and therefore God suffers you to suffer in the same kinde. Says Chrysostom, When you hear any reproach you, you should think, have not I reproached others? Or, have not I heard the reproaches of others, and been delighted with them? or, not affected with them, to grieve as I ought?

Fifthly, God suffers this, because many times you have taken ill the reprehension of your sins by Gods Ministers, and have thought yourselves disgraced, and therefore God may justly punish this, by casting disgrace upon you, you shall be disgraced indeed by the tougues of wicked men.

Sixthly, because many times Gods people will put fair colours upon evil actions, hence God suffers their enemies to put foul colours upon good actions: we are ready to say, Good Lord, that ever we should suffer such things, when we labor to walk so strictly, and our consciences witness so well for us, that yet there should be such aspersions! God punishes this; you have done evil with fair pretences, and therefore now though your actions be never so good, you shall have foul colours put upon them; your evil actions you made seem to be glorious, now your good actions shall appear as if they were foul.

Seventhly, because the people of God have not been careful to finde out the secret evil and filth of their hearts, therefore God will cast outward filth upon them, this is usual.

Eighthly, though we be conscious of a great deal of evil between God and our hearts, we many times are not ashamed of that, and therefore because God will have us ashamed of our filth, he suffers filth to be cast upon us outwardly.

Secondly, God intends good to his people, that they might know themselves; and though the world have not sufficient reason to accuse them as guilty, it may be a slander from another, and yet I know myself guilty; and though not guilty of that, yet by this I may be put to search some other evil that I am guilty of that is as great.

Again, they may make them watchful for time to come; though they be not guilty now, they may be guilty of that evil afterward. Now what a mercy of God is this to stop our way, though it be by filth? If a man be stopped from falling into a dangerous pit, though it be by a heap of dirt, he accounts it a mercy.

Thirdly, they recover them out of much evil: So that I may compare the reproaches of Gods people to the rags of Jeremy, when Jeremy stuck in the mire in the dungeon, he was pulled out by rags, and so these reproaches of wicked men are rags that may pull us out of evil.

Fourthly, God sanctifies these to his people, to make them more fruitful; they may be compared to the dung that husbandmen cast upon their ground, they scrape up filth and dung together to lay upon their ground, whereby it is more fruitful; so God suffers wicked men to gather up all the filth that can be, and cast upon his people, which is but as dung to make fat the soil, the hearts of Gods people, to make them to be more fruitful in their way; as indeed never do Gods people more thrive in the way of godliness, then when many enemies are set to watch them. And thus we have done with the Explication of the point.