Branch 2. The second branch of the apo- logy that discontent makes, is, the impiety of the times. I live and converse among the profane. " O that I liad wings like a dove, for the nwould I fly away and be at rest," Ps. Iv. 6. It is indeed sad, to be mixed with the wicked. David beheld " transgressors and was grieved," Ps. cxix. 58.; and Lot (who was a bright star in a dark night) was vex- ed, or, as the word in the original may bear, wearied out with the unclean conversation of the wicked, 2 P»'t. ii. T. lie made the sins of Sodom spears to pierce his own soul : we ought, if there be any spark of divine love in us, to be very sensible of the sins of others, and to have our hearts bleed for them ; yet let us not break forth into mourn- ing or discontent, knowing that God in his providence hath permitted it, and surely not without some reasons ; for,
lieply 1. The Lord makes the wicked an hedge to defend the godly ; the wise God often makes those who are wicked and peaceable, a means to safeguard his people from those who are wicked and cruel. The king of Babylon kept Jeremiah, and gave special order for his looking to, that he did want nothing, Jer, xxxix. 11, 12. God
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ART OF DIVINE CONTENTMENT.
Bometimes mal<es brazen sinners to be bra- zen walls to defend liis peo])le.
liephf 2. God dotli not iriterline and mingle the wicked with the godly, that the godly may be a means to save the wicked ; such is the beauty of holiness that it hath a magnetical force in it to allure and draw even the wicked. Sometimes God makes a believing husband a means to convert an unbelieving wife, and e contra. " What knowest thou, O wife, whether thou shalt save thy husband ? or how knowest thou,
0 man, whetlier thou slialt save thy wife ?"
1 Cor. vii. 16. The godly living among the wicked, by their prudent advice and pious example, have won them to the embracing of religion ; if there were not some godly a- mong the wicked, how in a probable way, without a miracle, can we imagine that the wicked should be converted? those who are now shining saints in heaven, sometimes served diverse lusts, Tim. iii. 3. Paul once a persecutor; Augustine once a manichee; Lutlier once a monk ; but by the severe and lioly carriage of the godly, were converted to the faith.
The next apology that discontent makes, is, lowness of parts and gifts ; I cannot (saith the Christian) discourse with that flu- ency, nor pray with that elegancy, as others.
JRejily 1. Grace is beyond gifts ; thou comparest thy grace with another's gifts, there is a vast difference ; grace without gifts is infinitely better than gifts without grace. In religion, the vitals are best ; gifts are a more extrinsical and common work of the Spirit, which is incident to re- probates ; grace is a more distinguisliing work, and is a jewel hung only upon the elect. Hast thou the seed of God, the holy anointing ? Be content.
1. Thou say est, Tliou canst not dis- course with that fluency as others.
Ans. Experiments in religion are beyond notions, and impressionsbeyond expressions. Judas (no doubt) could make a learned dis- course of Christ, but well-fared the woman in the gospel that felt virtue coming out of liim, Luke viii. 47., a sanctified heart is bet- ter than a silver tongue. There is as much difference between gifts and graces, as be- tween a tulip painted on the wall, and one growing in the garden.
2. Tliou sayest, thou canst not pray with that elegancy as others. j
Ana. Prayer is a matter more of the ' heart than the head. In prayer it is not so much fluency prcA'ails, as ferA'cncy, James v. 16.; nor is God so much taken with the elegancy of speech, as the efficacy of the Spirit. Humility is better than vo- luhilily; here the mourner is the orator; sighs and groans are the best rhetoric.
Reply 2. Be not discontented, for God doth usually proportion a man's parts to the place to which he calls him; some are set in an higher sphere and function, their place requires more parts and abilities ; but tlie most inferior member is useful in its place, and shall have a power delegated for the discharge of its peculiar office.
The next apology is, the troubles of the church. Alas, my disquiet and discontent is not so much for myself, as the public !' The churcli of God suffers.
Ans. I confess it is sad, and we ought for this ' to hang our harps upon the wil- lows,' Ps. cxxxvii. He is a wooden h>g in Christ's body, that is not sensible of t]:e state of the body. As a Christian must not be proud flesh, so neither dead flesh. Vv Jun the church of God suffers, he must symjia thise ; Jeremiah wept for the virgin dauj^h ter of Sion. We must feel our lireljircn's hard cords through our soft beds. In music, if one string be touched, all the rest sound : when God strikes upon our brethren, our " bowels must sound like an harp," Isa. xvi. 11. Be sensible, but give not way to discontent. For consider,