Moses Self-Denial

CHAP. I.

CHAP. II.

How external Honor and Nobility is to be denied.

WHerein must those who are higher then others in their nobility of birth deny themselves, and refuse the honor of it?

First, by being willing to be employed in any, even the meanest service that God calls them to; we must think no work of God too mean for us, but willingly submit to it, though it darken our honors never so much in the eyes of the world. Thus Jerome writes to Pamachius, a godly young noble man, he would have him be eyes to the blind, hands to the weak, feet to the lame, yea if need were to carry water, and cut wood, &c. And what are all these (says he) to buffetings, to spittings, to whippings, and to death. Constantine, Valantinianus, Theodosius, three Emperors called themselves the vassals of Jesus Christ, as Socrates reports of them. Theodosius did manifest it indeed in the work of his humiliation for his sin, in the whole Church, casting himself down upon the pavement, weeping, and lamenting for his sin in the face of the whole congregation, which many haughty spirits, though much inferior to him, would have scorned to do. Mean offices, if in service to Princes, are accounted honorable: the master of the horse, the groome of the stool, they esteem these offices an honorable addition to their nobility, the chiefest of the nobility of a kingdom think themselves not disgraced but honored by them: shall any service then, performed in obedience to, for the honor of the high and blessed God, be accounted dishonorable, too lowfor the highest on earth?

Secondly, they must deny themselves in being willing to join with those of lower degree in any way of honoring God. Thus S. Paul, Rom. 12. 16. exhorts to condescend to men of low degree: Saint Jerome, in his former Epistle to Pammachius, would have him equal himself with the poor, and vouchsafe to go into the cells of the needy: the thoughts of nobility and dignity must be laid down, they must be refused, where God may be honored, and spiritual good attained, in joining with those that are of an inferior rank, who it may be were in Christ before us, and their ancestors were more godly then ours, who are far more honorable in the eyes of God, and his saints, then we: where greater graces sit below us, let us acknowledge their inward dignity, as their inferiority does acknowledge our outward eminency.

And when we are willing to do thus, know that reason, and religion, teacheth those with whom we have to deal, to know and acknowledge that distance, that God hath put between us and them, never a whit the less to give us our due honors and respects, because we are willing to lay them down, and deny ourselves in them; they will look on us with that respect that Jerome expresses himself concerning Paula a virgin (who by her father was descended of Aeneas, and the noble house of the Gracchi, and by her mother of Agamemnon ) saying she was by birth noble, but by grace more noble; but let it be accounted injustice, that outward worth should be respected which is the meaner, and that we should not acknowledge inward worth, which is the better.

Thirdly, we must deny ourselves, by being willing to suffer the most disgraceful thing that can be put upon us for the cause of Christ: though we should have all our kindred frown upon us, and cast us off, and scorn, and account us as a disgrace unto them, we must be willing to be deprived of titles of honor, of all our estates, of all that glory we have, that we are borne unto, to be imprisoned, to endure any kind of torture, or death that God shall call us unto for his names sake: Romanus that blessed Martyr was of noble birth, and yet endured extreme tortures for Christ, when they whipt his body with cords that had leads at the end of thē, so as they tore his flesh, that his very bowels were seen, yet he cried out to his tormentors, that they should not spare him for his noble birth. Theodoret reports of Hormisda a noble man in the King of Persia his Court, because he would not deny Christ, he was put into ragged clothes, deprived of his honors, and set to keep the Camells; after a long time, the King seeing of him in that base condition he was, and remembering his former fortunes, he pitied him, & caused him to be brought into the palace, and to be clothed again like a noble man, and then persuades him to deny Christ; he presently rends his silken clothes, and says, If for these you think to have me deny my faith, take them again: and so with scorn he was cast out.

It is reported likewise of one Sames a noble man, who had and maintained a thousand servants of his own, yet was deprived of all his estate by the King of Persia, and was compelled to serve one of the most abject and base of his own servants, to whom the King gave his wife, that by this means he might cause him to deny the faith; but he not at all moved, kept his faith entire, willingly suffering all this wrong and indignity for Christ; we have divers later examples of men of noble birth, who have been willing to suffer great things for Jesus Christ, and in this have shown the true greatness of their spirits.

As that truly noble Marquess of Vico, Marcus Galeacius, whose story is famous, and will make him honorable in all succeeding ages; He was a Courtier to the Emperor Charles the fifth, Nephew to Pope Paul the fourth Marquess of Vico, which is one of the paradises of Naples, Naples the paradise of Italy, and Italy of Europe, & Europe of the earth; his father was not only a Marquess, but was so in favor with the Emperor, as he was joined equally in commission with the viceroy of Naples, to sway the Scepter of that Kingdom; his mother was of honorable parentage, her brother was Paul the fourth, his Lady was the daughter to the Duke of Niceria, one of the principal Peers of Italy: yet being brought to hear a Sermon of Peter Martyrs, God pleased so to work upon his spirit, that he began to enter into serious thoughts, whether his way were right or not, then to take up a constant exercise of reading the Scriptures, then to change his former company, and to make choice of better: his father was moved against him with sharpness, his lady wrought what she could by tears, complaints, entreaties, to take him off from that way: the most part of the noble men, in, and about Naples, being either his kindred or familiar friends, they continually resorted to him, to take him off to follow their old pleasures together, yet at last having further light let into his soul, to see not only the necessity of some truths that he understood not before, but likewise of delivering himself from that idolatry that he apprehended himself defiled with; therefore his resolutions were strong to leave court, and father, and honors, and inheritance, to join himself to a true Church of God; and according to this his resolution he went away: much means were used to call him back, great offers of riches and preferments to draw him; his children hung about him with doleful cries, his friends standing by with watery eyes, which so wrought upon his tender heart (he being of a most loving and sweet disposition) that, as he hath often said, he thought that all his bowels rolled about within him, and that his heart would have burst presently, and he should there instantly have died: but he denied himself in all, and chose rather to live in a mean condition where he might enjoy God, and the peace of his conscience, then to have the riches, glory, pleasures of Italy, and of the Emperors Court.

The History of the Lord Cobham, that we have in the book of Martys, is famous in this kind: he was a man of great birth, and in great favor with King Henry the fifth, so as the Archbishop Thomas Arundell durst not meddle with him till he knew the Kings mind: the King when he heard of it, bad them have respect to his noble stock, and promised to deal with him himself; & after he privately sent for him, admonishing him secretly between themselves, to submit to his holy mother the Church: unto whom he made this answer; Most worthy Prince, I am always prompt, and ready to obey, for as much as I know you an appointed minister of God; unto you (next my eternal God) I owe my whole obedience, and submit thereunto as I have done, ever ready at all times to fulfill whatsoever you shall in the Lord command me; but as touching the Pope and his spirituality, I owe them neither suite, nor service, for as much as I know him by the Scripture to be the great Antichrist, the son of perdition, the open adversary of God, and the abomination standing in the holy place.

This was in the darkness of Popery, above two hundred years ago. The blood-thirsty Papists never left till they got his blood, prevailing with the King to consent to his condemnation, and when the sentence of his condemnation was read, the story saith, that this worthy noble man with a cheerful countenance spake after this manner: Though ye judge my body, which is but a wretched thing, yet am I certain and sure, that you can do no harm to my soul, no more then could Satan to the soul of Job; here were truly noble spirits indeed, showing their nobility by refusing of it, by being willing to deny it for Jesus Christ. Oh that God would raise up many noble spirits that shall be thus willing to deny themselves. As Judge. 5. 9. My heart is toward the governors of the people, that offered themselves willingly among the people: bless ye the Lord; the eyes and hearts of God's people are after you the nobles and governors, if ye offer yourselves willingly, how shall our hearts be enlarged, and our members opened to besse the Lord. As Ignatius said concerning Christ; my antiquity is Jesus Christ: so let us say of him; our nobility is Jesus Christ, showing this, that we indeed are of the royal seed, that we are of truly noble blood, that we have the blood of Jesus Christ running in our veins, that raises our spirits far above whatsoever honor our natural births have raised us unto.

It were a blessed thing, if those who are of noble parentage, yet in the cause of God, they would not look at what nature hath advanced them unto; But wherein it is that they are begotten again by the almighty work of the grace of God, by that heavenly principle, the sparkle of that divine nature that is put into them? That in the cause of God it were with them, as it is said of Levi, he must not know father or mother. We must not say as those Jews, Mat. 3. 9. We have Abraham to our father, we are borne of noble parents; but as John to them, so I say to you, bring forth fruit, or else the axe is laid to the root of the tree: stand not so much upon the blood we have, as upon the good we do. If we would glory in our parentage, especially glory in our ancestors, who have been godly, who have made themselves noble indeed by the worthy things they have done for God and his people; and let it be our honor, to continue this honor to our family, rather resolve to lose our life, then to let this honor of our family die in us; that it may not be said, how did Religion flourish in such a noble family, for two or three or more successions? but now all is gone, ever since such a sons time all is gone, and things are turned another way. It is a blessed thing to have the glorious name of God kept up in succession in a family, Psal. 72. 17. we have a prophesy that the name of Christ shall continue from generation to generation: the words are, filiabitur nomen ejus, it shall be childed, it shall be begotten from one to another; the lineal descent of Christ's name, is more honorable then the lineal descent of noble blood. Pliny tells us that it was accounted a great honor, even the height of felicity, that in one house & race of the Curios, there were known to be three excellent Orators, one after another, by descent from the father to the son, & that the Fabii afforded three presidents of the Senate in course, one immediately succeeding the other: if this succession be so honorable, so happy, how honorable, how happy doth the succession of religion make families to be? We glory in our ancestors, let our ancestors be made glorious in us: It is better, says Chrysostom, that our parents should glory in us, then that we should glory in our parents: we should do nothing unworthy of our ancestors.

It is reported of Boleslaus the fourth, King of Poland, that he used to have the picture of his father hanging about his neck, in a plate of gold, and when he was to speak, or do anything of importance, he took this picture, and kissing it said; Deare father I wish I may not do anything remissly, unworthy of thy name. Oh that many of our nobility, whose ancestors have been famous for godliness, would often have such thoughts as these; that they would often consider how unworthy of the name of their noble ancestors those ways are, in which now they walk! Certainly our parentage is a mighty engagement unto us for noble and virtuous actions. I see nothing in nobility to be desired, says Jerome, but that noble men are constrained, by a kind of necessity, not to degenerate from the goodness of their ancestors. It is the happiness of godly parents when they die, to see hope of their godliness to live in their children, to preserve the lives of their godly parents in themselves. Ambrose in his funeral Oration upon Theodosius says, that though Theodosius be gone, yet he is not wholly gone, for he hath left Honorius with other of his children in whom Theodosius still lives. Oh that it might be said of many of our ancient religious nobility, that although they be gone, yet they are not wholly gone, for they have left their religious truly noble children in whom still they live! but woe unto us, how many of them are gone, yea they are wholly gone, nothing of their true nobility is left remaining in their family, but only empty titles.

If meanness of parentage be a dishonor to a child, what dishonor then is the wickedness of children to noble parentage. It was the speech of one being contemned for his mean birth, To me, saith he, my parents are made a disgrace; but we are a disgrace unto our parents, and which in our consciences do we think to be most eligible? It is better, says Chrysostom, to be famous from a contemptible family, then to be contemptible from a famous family: This is the privilege of a truly noble virtuous life, that we shall not only have those worthies, from whom we have come by a natural line, to be our ancestors, but all the worthies of the Lord, whose virtues and noble services for God survive in us, shall be accounted our ancestors.

What abundance of service might be done for God, and his truth, if the nobles and the great ones of the earth, did give up themselves and their honors to the service of the blessed God: if they did encourage the hearts of their brethren in joining with them, in doing or suffering whatsoever God calls for; I say their brethren, for so we have it, Nehem. 10. 29. Certainly Christ will take it exceedingly well at their hands; God is no acepter of persons, yet I know not how, says Bernard, virtue in a noble man does more please, it may be, because it is more conspicuous. It is an observation of Jerome, that Saint John who was the beloved disciple was of noblestocke, and therefore the rather beloved, in which regard he says he was so known to the high▪ Priest, and did not fear the Jews, so as the other disciples did; He could bring Peter into the Hall, and he alone of all the Disciples could stand before Christ at the Cross, and receive to him the mother of our Savior.

Wherefore let us add Christian nobility to our natural, and then to our Coronets we shall have added a crown of life, a crown of glory; to our costly garments, the glorious shining robe of a Savior's righteousness, to ous jewels and ornaments, the graces of that blessed Spirit, more precious then Rubies; to our chains of gold, the golden chain of salvation, the links whereof are described, Rom. 8. We have vassals under us now, the whole frame of creation shall then be under us, and serviceable to us; to our attendance shall be added the Angels, who shall be our guard, pitching their tents about us, ministering spirits unto us. Certainly there will be no honor lost that is ventured for Christ.

Moses who was content to deny himself in this honor he might have had, lost no honor by it, for God raised him to the greatest honor that ever any man was raised to before him or in his time. He who was content to deny the title of the son of Pharaohs daughter, had after that great and high titles put upon him even by God himself, to be called Pharaohs God, Exod. 7. 1. because of that fear of him, that was struck into Pharaohs heart, and the power he had to execute judgments upon Pharaoh and his people: God spake with him face to face, as a man speaks to his friend, God wrought wonderful things by him, and made him the Prince and leader of his people, and that was a greater honor then any he could have had in Pharaohs Court.

Oh therefore let it not be said of you, when God hath any special service to do, as it was of those Nobles in Nehem. 3. 5. But the nobles put not their necks to the work of the Lord. It is true, the Scripture says, that there are not many rich, not many noble that are called, and every generation finds the experience of it, but the more rare the more honorable, in those who do give up themselves to the honor of God, upon whom they, their honors, and all their goods depend. Do not stain the nobleness of your birth with the filthiness of sin: It was a speech of Theodorick a King; What does filthiness of mind do in splendor of noble birth: what benefit is it for a river to come from a clear spring, if it be muddy? ye are the children of nobles, and therefore honorable; so were the children of Israel, but God regarded not their birth, when their lives were wicked: he speaks this in dishonor of them, Amos 9. 7. are ye not as children of Ethiopians unto me, O children of Israel? what? children of Israel to be as the children of Ethiopians? what a debasement is this? you are noble, be not as the children of the vilest of the earth before the Lord and his people, lay not a foundation of dishonor to your posterity, Isaiah 14. 20. The seed of the wicked shall not be renowned; they shall not be noble, for it is the same word that, Numb. 1. 16. is used for nobility.

God forbid that any of you should have a thought that the service of God should be a disgrace unto you, that it should be too low a thing for you, that it should be counted a disparagement to you to stoop unto it, that it should be thought a stain to your honors: oh no, it is sin only that spots and stains your honors. Take heed of being ashamed of Jesus Christ in any service of his; his service in the meanest works of it, is a greater honor to you, then you can be to it. It is the unhappiness of many who are of birth and quality, they lose much spiritual good that they might have in communion with God's servants in their gifts and graces, because of that distance that is between them; and although some duties of religion are taken up by them▪ which may in their own thoughts stand with their honors, and correspond with their friends of quality, yet other duties are looked at as too low, as praying in their families when other help is wanting, instructing servants, leaving unnecessary occasions and sports, to attend upon the preaching of the word, calling over what of God's mind hath been made known to them. The Holy Ghost sets it out as an addition to the honor of those noble men of Berea, Acts 17. 11. that they received the word with all readiness of mind, and searched the Scriptures after they had heard Paul preach, to examine what had been delivered to them: After Oswald, King of Northumberland, was converted by one Aidan a Bishop, it is reported of him, that he disdained not to preach and expound to his subjects and nobles in the English tongue, that which Aidan preached to the Saxons in the Scottish tongue.

It still remains the glory and renown of that young truly noble Lord Harrington in the blessed memory of him, that he was so diligent & so constant in those duties of religion which now are accounted so mean and low by many great ones. It is recorded in his life, that he prayed not only twice a day in secret, but twice with his servants likewise in his chamber, besides the joining at the appointed times of prayer in the family: he meditated of three or four sermons that he had lately heard every day; every Lord's day morning he would repeat the sermons that he had heard the Lord's day before, and at night those he heard that day. There is no disproportion between such exercises as those, and the dignity of nobility, if things be judged according to righteous judgment: there is in truth no denial of the honor of true nobleness in these, but because of the perverse judgment of the world, there is need of much self-denial to submit to them.

The conclusion of this point is this: if you would be indeed honorable, as your famous and religious ancestors have been, be as they were. Religion says to us, as God to Eli, 1 Sam. 2. 30. them who honor me I will honor. I have read of the Lacedaemonians, that for the stirring up of the spirits of young men to noble and heroical enterprises, they used to have the Statues in marble or brass of their most famous worthies set up in their Senate house, with this Epigramme graven in golden characters underneath, si fueritis sicut hi: if you will be like these, that is, in virtue and famous actions, eritis sicut illi, you shall be like them in glory and renown. Thus the memory of the succeeding generations after worthy ancestors hath lifted them up in their due honor and their deserved high esteem, with this Motto upon them, si fueritis sicut hi, eritis sicut illi: be we like them in holy desires, for the honor of religion, and the good of our country; and we shall be now, and in the succeeding generations like them, in a blessed and glorious memorial of us.

Honor likewise, and all pleasures and delights that we enjoy, are to be denied for Christ. It is true, they are the blessings of God in themselves: many of God's servants have enjoyed them, and made much use of▪ them for God and his people; as Joseph, Ester, Mordecai, Obadiah, Ezra, Nehemiah, Daniel, the Lord deputy of Cyprus, Acts 13. 2. the great Lord Treasurer of the Queen of the Ethiopians, Acts 8. 27. So it is said, that he had the charge of all her treasure; and those that were of Caesar's household, Phil. 4. 22. And so in after times. Church Histories relate unto us many worthyes of the Lord who lived in the Courts of the greatest persecutors of Christian religion, and yet they kept their faith entire, and their consciences unspotted. As Flavianus in Vespasianus his Court, Dorotheus in Dioclesians, Terentius in Valentinians, and multitude of others might be named in all succeeding generations. Court-honors are to be denied for Christ, for they are his, it is he that hath raised us in these, higher then others.

And though they be blessings, yet not so great, that we should grudge Jesus Christ the having the honor of them; the least of his honor hath more excellency in it, then all these in the height of them, and ten thousand times more then these: for there is a vanity in them all: we know Solomon, who had the highest of them that ever were, yet he saw, and had the experience of vanity, yea exceeding vanity, and vexation of spirit to be in them: observe his expression; First vanity, not vain only, but vanity itself. Secondly excessive vanity, for it is vanity of vanity. Thirdly a heap of vanities, for it is in the plural number, vanity of vanities. Fourthly, all is vanity. Fifthly, he adds his name to that he saith; says the Preacher, Choeleth, the word signifies the soul that hath gathered wisdom, or the soul that is gathered to the Church, as some.

When Daniel, chap. 4. had the vision of the estate of the four great Mornarchies of the world; the Persian, Chaldean, Graecian, and Roman, it was set out unto him by the four winds: what are all the Empires, all the dignities of the world, but as wind? There is no reality in these brave Court things, which are so admired and magnified by the most. When Agrippa and Bernice came in great pomp to the judgment seat, Acts 25. 23. it was all but a mere fancy, for so the words are in the original: they came with much fancy. Honor is but a shadow, and when it comes from these outward things, it hath not the dignity to be so much as the shadow of a substance; for all these outward things are as shadows, Prov. 8. 20. 21. wisdom there says, that she leads in the paths of righteousness, and in the midst of the paths of judgment, that she may cause those that love her to inherit substance: the word substance is translated by some id quod est, that which is, that which hath a being, as if nothing had a being, as if nothing could be called a substance, but that which wisdom (that is, grace and godliness) gives to inherit. The fashion of this world passeth away, says the Holy Ghost: the word in the original signifies the surface, the outside, as if all the things of the world were a mere surface, & avaine outside. The shadow of a man may be longer or shorter, but the man remains the same still, it adds nothing to the man: honors & preferments may be more or less, but the man remains the same he did before. No man, says Seneca, whom riches and honors set high, is therefore great, he only seems so, because we measure him with his Basis; but set a dwarf upon a mountain, he is not higer, and set a mighty high statue in a pit, it is not the less. When gold is raised from twenty shillings to two & twenty, the gold was as good before as it is now, it is the same piece still that then it was, the raising of it is only in the estimation of men. It is said of Eliakim, Isaiah, chap. 22. v. 24. They shall hang the honor of his fathers house upon him; honor is but an external additament, there is no internal excellency in it. Great letters in a word set out with gaies, take up more room then others, make a greater show in the word then other letters, but they add no more to the sense of the word then others do: so men enjoying great honors in the world, they carry a greater porte with them, they make a greater show then others, but the men are not the better for thē. Notwithstanding all the outward honors of Antiochus Epiphanes, yet still the scripture calls him a vile person, as Daniel chap. 11. 21. all these things are a mere fable. When Augustus Caesar was near to death, who had been Emperor fifty years, and living in much glory & pomp, commanding almost all the known world, yet when he was to die, he saw all that he had enjoyed to be but a mere fable; for thus he expresses himself to thē that were about him, Have not I seemed to have acted my part sufficiently in this fable of the world?

But if there be no reality in honor, yet it may be there is something in pleasures, men feel something, they think there is such a reality in them, that in comparison of them, all other excellencies that are spoken of, are judged by them but mere imaginations: but if the excellency of these may pass, according to the judgment of the Holy Ghost, if that sentence that he hath passed upon them may stand, there is nothing in these neither; which appears by the comparing of two places of scripture. In the sixth chap. of the Prophesy of Amos, & the fourth verse, he charges the Courtiers of riotousnesse; for it appears, that though before he was a herds-man, yet now he is a Preacher to the Court, Amos 7. 13. that riotousnesse which he charges thē withal, he expresses thus; That lie upon beds of ivorie, & stretch themselves upon their couches, and eat the lambs out of the flock, and calves out of the midst of the stall: They would have the best of every thing whatsoever it cost them; calves in the midst of the stall were the best. They chanted to the sound of the viole, and invented to themselves instruments of music like David; that is, most curious and exquisite instruments, not like David's instruments to praise the Lord by, but as David intended the best instruments he could to serve God by; so they invented the best that could be got, and laid out much charge for them, that they might more fully serve their lusts by them. They drink wine in bowles, and annoint themselves with the chief ointments, and these they give up themselves unto, so as they mind nothing else; they care not what becomes of anything, so be it they may freely enjoy the pleasures of their lusts: They are not grieved for the affliction of Joseph.

This their life might seem to some a most brave and desirable life, but mark what the Holy Ghost says of it in the same chapter, verse thirteen, Ye which rejoice in a thing of naught, all these pleasures put together were in a true judgment but a thing of naught; Res nihili, they had nothing in them; when we feed upon those, we do but feed upon ashes, and a seduced heart hath deceived us, Isaiah 44. 20. that we cannot say, is there not a lie in our right hand? they do most certainly put a lie into our right hand, that is, they make us to use our chiefest strength for that which is nothing else but a mere lie, and yet they do so ensnare us, and so grossly seduce us, that we cannot say, is there not a lie in my right hand? we cannot so much as question with ourselves: Are these the things that we were borne for? are these the chief good of those that are raised to such an high estate? are there not other things that God requires of us to look after? we cannot thus say in our own thoughts, Is there not a lie in our right hand? such is the evil & unreasonableness of our way, that if we did but say thus in our own heart, we would soon be ashamed of it, confounded in it, and our hearts would quickly turn away from it.

But by the favors of the court, a man may raise his estate so, as to make him, and his, that follow after, great; there is some reality in riches, is there not? No, not in riches neither, for so says Solomon, 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. Observe first, the Holy Ghost says that riches are not, are nothing: those things that make men great in the eye of the world, are nothing in the eyes of God: a cipher is nothing in its self, yet put a figure to it, and it is something. Secondly observe, the Holy Ghost would not have us so much as set our eyes upon riches, they are not objects worth the looking on. Thirdly observe, with what indignation he speaks against those that will set their eyes upon them; wilt thou set thine eyes upon that which is not? as if he should say, what a vain, unreasonable, sottish, senseless thing is it? Fourthly observe, that he says their parting from us is by way of flight, that is, a sudden, a swift, and irrecoverable motion. Fifthly, observe that this flight is by the wings of an Eagle, which is the most sudden, the most swift, and irrecoverable motion. Sixthly observe, none need put wings upon them to fly away, for so says the text, they make to themselves wings, there is matter enough in themselves to work their own corruption, and to put themselves into a flight.

We think when we are called to deny such riches, pleasures, and honors, that then we are called to deny some great thing; but the truth is, had we an eye to discern the vanity of them, we should see that we are called to deny nothing but a mere fancy, a thing of naught, and that which is not. Oh that the glory of the world were darkened in our eyes, as one day it shall be, that it might not be so dear unto us, as to think it such a great matter to part ••• with anything in it, in the cause of Jesus Christ. Riches are too mean things for a truly noble spirit to be taken withal: if generousness of spirit cannot raise above money, where is the glory of it. Luther professeth that the sin of covetousness, he saw so base and vile, and his spirit was so above it, that he was not so much as tempted with it.

That which is observed of Joshua, makes him a glorious example to all great men. He was the divider of the land to Israel, & left none to himself, & that portion that was given him, and he contented with all, was but a mean one in the barren mountains. This Jerome notes in his Epistle upon Paula, he says she visited the Sepulcher of Joshua, and marvelled very much, that the divider of the possessions had the hilly and craggy places for himself.

And yet further know, as there is a vanity and emptiness of good, so there is a mixture of much evil; they are as water in the bottom of pits exceeding muddy; the water is not much, but the mud causes it to be unuseful. If things be so mixed with trouble and cumberance, that the evil of them will not answer the good expected in them, we reject them as things unprofitable. You will deny yourselves many times in forty, in a hundred things, to get your mind in someone, and it may be when you have it, it is not worth the while, such a thing as a true noble generous spirit would cast off with scorn; you get honors, pleasures, and riches, but consider whether all be not muddy water, whether there be not much evil in the getting, and in the enjoyment of them, what fears and suspicions? what undermining one another? what disappointments? what vexations? what a clutter of business crossing one the other? what snares and temptations lie in your way at every hand? you walk all the day long upon snares, as Job. 18. 8. upon dangerous snares that bring much sin and guilt, and will bring much sorrow & misery: how little do you enjoy yourselves for the present, nor any thing you have to yourselves?

Hence some give the reason, why Joseph, although he had power to have advanced his brethren in the Court, yet he would not have them live there, but by themselves in Goshen, tending their sheep; he had an extraordinary call to be there, but he knew the encombrance and snares of it, that he sought it not for his brethren. If a thing that is cold, have some heat added to it, and then as much cold as that heat was, the thing is not hotter then it was before; so you, though you may have much honor, and pleasure, and riches added to your estate, though the world who look upon these think you happy, yet you your selves knowing that there is as much evil likewise added to your condition, as the good of those come unto, your condition is not at all more happy then it was before.

Again further, consider the uncertainty that is in all; indeed the comforts that nature affords are chiefly to be had with you; but even nature it self is but a wheel, all at uncertainties: as James 3. 6. The tongue is said to set the whole course of nature on fire: the word in the original is the wheel of nature. You know the story of Sesostris King of Egypt, who would have his chariot drawn with four Kings, and one of them had his eyes continually upon the wheel; whereupon Sesostris asked him what he meant by it? he answered, that it put him in mind of the mutability of all earthly things; for I see, saith he, that part of the wheel which is now up on high, is presently down beneath, and that part which is now below, is presently up on high: whereupon Sesostris being moved, considering what mutability might be in his own estate, he would never have his Chariot drawn after that manner anymore. The relation of this story, was a means to bring down the stoutness and pride of another great Prince: For when Maurice sent Theodorus his Physician embassadour to Chaianus Prince of the Huns, who perceiving the stoutness and arrogancy of the Prince, related unto him the story of the King of Egypt; Chaianus being moved by it, his spirit yielded, and he was content to come to conditions of peace with the Emperor Maurice.

All men in worldly honors are like an hourglass, now this end is uppermost, by and by this is down, and the other is up, and this part of it is full, and by and by it is empty, and the other that was before empty is full, what is become of all the great ones of the earth that lived and ruled in the earth but a while ago? their glory is buried in the dust, Ps. 76. 12. The Lord cuts off the spirit of Princes: the word is, he slips off, as one should slip off a flower between ones fingers, or as one should slip off a bunch of grapes from a vine, so soon is it done. How great uncertainety have many great ones, by their miserable experience, found in their outward glory, and worldly felicity? what a change hath a little time made in all their honors, riches, and delights?

That victorious Emperor Henry the fourth, who had fought two and fifty pitched battles, fell to that poverty before he died, as he was forced to petition to be a Prebend in the Church of Spier, to maintain him in his old age. And Procopius reports of King Gillimer, who was a potent King of the Vandalls, who was so low brought, as to entreat his friend to send him a spunge, a loaf of bread, and a harp; a spunge to dry up his tears, a loaf of bread to maintain his life, and a harp to solace himself in his misery. Philip de Comines reports of a Duke of Exceter, who though he had married Edward the fourths sister, yet he saw him in the Low-countries begging barefoot. Bellisarius the only man living in his time, having his eyes put out, was led at last in a string, crying, give a halfepeny to Bellisarius.

These are the uncertainties, and mutabilities of all worldly honors: mighty Potentates of the world have been ludibria fortunae, the very scorn of fortune: all the choice things that the world affords, are as water in broken cisterns, not having any spring to feed them, & the cistern being brokē will let out all; they are but as a thing without a foundation, which cannot stand long. That is observable that we find in the Epistle to the Hebrews, chap. 11. v. 10. It is said of Abraham, that he sought a city that had a foundation: noting thereby, that all other cities though never so glorious, and by consequence all other worldly things, have no foundation to uphold them. Hence Plutarch tells us that the ancient nobility of Rome and Arcadia, were accustomed to wear moons upon their shoes, that they might have always the mutability of their prosperity before their eyes. That which Saint Paul says of riches, 1 Tim. 6. 17. is true of all worldly things; Trust not in uncertain riches: so it may be said, trust not in uncertain honors, nor in uncertain pleasures.

Hence it was that Solon, when he saw Croesus puffed up with his great riches, and outward glory, thinking himself the happiest man that lived, he said unto him, none was to be counted happy before death: intending hereby to admonish him of the uncertainty of those riches, in which he blest himself so much, and would have him consider, that before the end of his days there might be a great change in his condition: but he while he enjoyed his outward prosperity, minded not at all what Solon had said unto him, until he came by his miserable experience to find the uncertainty of his riches, and all that worldly glory that he had, and then he could remember Solons speech unto him; for when he was taken by King Cyrus, and condemned to be burnt, and saw the fire preparing for him, then he cried out, O Solon, Solon: Cyrus asking him the cause of that outcry, he answered; that now he remembered what Solon had told him in his prosperity, that none was to be accounted happy before death.

Thus we have many, who hear much of the uncertainty, and vanity of their outward honors, sensual pleasures, great estates and riches they have in the world, but while they enjoy the sweet of them, they little mind what is said, till they come upon their sick beds, and death beds, and then they cry out most lamentably of the vanity of all worldly things, then they can remember what hath been said unto them heretofore, concerning the vanity and short continuance of all those things they took so much delight in.

All things then wisely and duly considered, these honors, pleasures, and riches are not such great things, that we should be so hardly brought to deny ourselves in them: a wise understanding heart would quickly cast dirt in the face of them all, a true noble great spirit would trample them as dirt under feet, when once they come in competition with Jesus Christ. It is an excellent speech of Saint Augustine; It is not an argument of a great mind, to seek for great honors, but rather to contemn them: and indeed (considering all, at least in the cause of religion) they are to be accounted as contemptible and vile things. They are like a candle, which while it is light it hath some luster, and hath no ill savor, but when it is out it stinks: so all outward excellencies, while they are as it were enlightened with grace added to them, and a holy use of them, they have some luster, and are desirable, but take this away, howsoever they may appear to a carnal eye, yet they are indeed but as a contemptible snuff, unsavory themselves, and making those who have them unsavory in the nostrils of God.

And consider yet further, what Jesus Christ hath denied for us, if ever we be saved by him. He came from the bosom of his Father, and from that infinite glory he had with him, before the world was; for so he prays, Joh. 17. that the Father would glorify him with that glory he had with him, before the world was: He left the riches and pleasures of heaven, and that honor which he might have had from Angels and men, and all to save poor, wretched, sinful creatures.

And lastly, God hath greater preferments for us, then all these things here below can afford, if we have hearts to deny these for him: we need take no care for dignities, delights, and riches, or whatsoever may make us happy and glorious; there are infinite treasures of all with the Lord, and he delights in the communication of them to the children of men. Heathens accounted the honor that learning put upon men as great a glory as that which came by places of dignity, as Seneca says of Socrates; Patricius Socrates non fuit: Socrates, he was not of the race of the Senators, and yet honorable. Cleanthes drew water. Philosophy did not find, but made Plato Noble. What? shall they account learning to put honor enough upon men to satisfy them, and shall not Christians think that godliness and the honor which that brings, is sufficient to make them glorious? Surely we know not that nearness that godliness hath to God himself, that infinite glorious first being, from whom the luster of all true glory proceeds; surely we know not, how high and great the thoughts of God are towards his people, what honor he hath, what he will put upon them everlastingly, if this be not enough to satisfy our hearts forever.

CHAP. III.

How Honors, Riches, and all delights whatsoever, are to be denied for Christ.

WE are to deny these for Christ. First, by going on in the ways of godliness in the strictness and power of them, though all these be hazarded; keep we on our way, and pass not for them, trust God with them; if we do still enjoy them, so it is; but if not, yet maintain a constant strong resolution of keeping on in the ways of God's fear. Thus did Daniel, when the Princes and Nobles watched him, in the matter of the Lord his God, yet he abated not one whit, he went on in his course, notwithstanding all the hazard he was in: the constant course of godliness in communion with his God, was more sweet and precious to him a thousand fold, then all his Court preferments and pleasures that he did, or might further enjoy. How resolutely did Nehemiah go on in the work of the Lord, notwithstanding that opposition he had? such conspirings against him, such complaints, such letters sent to inform against him. And David professeth, Psal. 119. 23. That he did meditate in God's Law, though Princes spake against him.

Secondly, appear for God and his cause, his truth and his people, though the issue may seem to be dangerous, when none else will: As Ester did, with that brave resolution of hers, If I perish, I perish: And Nehemiah, who though he was something afraid at first to speak to that Heathenish King in the behalf of his Religion and his people, yet having lift up his heart to God, he spake freely unto him. Let not a public good cause be dashed and blasted, and none have a heart to appear for it, for fear of the loss of their own pomp, and carnal delights, and profits; know that the venturing for a public good, is a greater honor then the enjoyment of any private. Camerarius in his Historical Meditations, hath a famous story of the chief Courtiers, in the time of Lewis the eleventh, whom when they saw to intend to establish unjust Edicts, they understanding his drift, went all to him in red Gownes; the King asked them, what they would: The President La-Vacqueri answers, We are come with a full purpose to lose our lives everyone of us, rather then by our connivancy any unjust ordinance should take place: The King being amazed at this answer, and at the constancy and resolution of these Peers, gave them gracious entertainment, and commanded that all the former Edicts should be cancelled in his presence.

There is a notable relation that we find in Josephus, concerning Agrippa, that upon a time he invited Gaius the Emperor to a supper, and gave the Emperor great content in his entertainment; whereupon the Emperor said unto him, let me gratify thee by giving thee what thou wilt: Agrippa asked (although it were with the venture of the loss of all he had) as followeth; Dread Prince, since it is your good pleasure to think me worthy to be honored by your presence, I beseech you to give commandment, that the Statue which you have charged Petronius to erect in the Temple of the Jews may never be advanced there; this he did, although he knew it was as much as his life was worth, to ask any thing of Gaius that was not answerable to his humor. Many Christians would hardly go so far in venturing themselves, either for Church or country, as he here did for the Jews. Theodoret likewise tells us of a Noble Spirit in one Terentius, a Captain of the Emperor Valens, who being returned out of Armenia with a great victory, the Emperor bad him ask a reward; he asked only that he would be pleased to grant to those of the Orthodox Religion, one public Church in Antioch: and although the Emperor were angry, and tore his Petition, and bade him ask something else, yet he persisted in this, and refused any other reward for all the service he had done.

And Eusebius relates a Noble example of a great Noble man Vetius Epagathus, appearing in the cause of the Christians, not being able to bear the unjust dealings he saw against the Christians, he demanded that he might be heard in defense of the Brethren, but all that sat at the Tribunal being against it, because he was a Noble man, the President asking him if he were a Christian, he plainly and publicly confessed it, and so was taken in amongst the Martyrs, being afterwards called, The Advocate of Christians: Where have we Noble men now of such free and disengaged spirits, to venture themselves in any public cause for God, and their people? who should be free to speak, if not you? Gallasius upon Exod. 22. 28. says of Augustus, that he was wont to say, that in a free City Tongues ought to be free: Where should tongues or hearts be free, if not in your honorable Assemblies? If you would show your Noble minds, show the liberty of your spirits, says Saint Chrysostom; Liberty, I say, the same that that blessed Saint John had, from whom Herod heard again, and again, It is not lawful for you to take your brother Philip's wife: That liberty also that before him he had, that said to Ahab, It is not I, but you and your Fathers house that troubles Israel.

Wherefore seek to get that Nobility of mind which the Prophets had, and Apostles had, which such as serve riches cannot have; for nothing takes away the liberty of the spirit so much as the desire of worldly things: thus Chrysostom. It is beneath true Noblenesse of spirit, to aim at no higher pitch in your desires and endeavors, then to provide for your own ease and safety, when public causes for God and his people call you out to venture your selves. Seneca in one of his Epistles, speaking of a true raised excellent spirit, describes it to be such a one as seeks, where it may live most honestly, and not most safely. Nature hath brought us forth magnanimous, says he, it hath given us a glorious and lofty spirit; what is that? seeking where it may live best, not where it may be most secure. What though you should suffer something; it will be your honor, that while you suffer, the Church and your Country prospers. It was the honor of the Fabii, and the Fabritii, that they being poor themselves, they made the Common-wealth rich: Venture you yourselves for God, and his people, and trust God with your honors, estates and posterities, do not say, you are alone, you know not how many you may have to cleave to you, if you have a heart to appear; howsoever desolate righteousness, saith Jerome, loseth not her comfort, which hath God to be with it, that is more then all.

It was a brave resolution of Luther, which we find in one of his Epistles to Staupitius, wherein he professeth, that he had rather be accounted anything, then be accused of wicked silence in God's cause: Let me be accounted, says he, proud, covetous, yea a murderer, yea, guilty of all vices, so I be not proved to be guilty of wicked silence, while the Lord and his cause do suffer. And know, that the more dishonored, and trampled upon, any cause of God is, the more he expects that you should appear for it. I have read, that among the Persians, the left hand is accounted the more honorable place. Xenophon reports of Cyrus, that those whō he honored most, he placed at his left hand, upon this ground, because it was most subject to danger, he would have those who were most honorable, to stand by him there where he was most weak and liable to danger.

Thus where the cause of God is most opposed, and most like to suffer, there God would have the most noble spirits to stand, and to appear in that; and to do this is truly honorable indeed. Who knows whether you be raised for such a time as this? who knows whether you have been preserved from such and such dangers that you have been in, that you might be reserved as a public blessing for the Church of God and your Country? I have read of Philip King of Spain going from the Low-countries into Spain by Sea, there fell a grievous storm, in which almost all the Fleet was wracked, many men lost, and himself hardly escaped, he said he was delivered by the singular providence of God, that he might live to root out Lutheranism, which he presently began to do: this evil use he made of his great deliverance: Some of you have been delivered from great dangers, but for a better purpose, that you might now be of use, to root out profaneness, Atheism, and superstition; and happy are you, and happy shall we be in you, if it may appear that you are reserved for this work of the Lord.

Thirdly, let all go, rather then be brought to commit any sin; we had better have all the world cast shame in our faces, and upbraid us, then that our consciences should cast dirt in them: It is better to endure all the frowns and anger of the greatest of the earth▪ then to have an angry conscience within our breast: it is better to want all the pleasures that earth can afford, then to lose the delights that a good conscience will bring in. Oh let the bird in the breast always be kept singing, whatsoever we suffer for it▪ it is better to lose all we have, then to make ship-wrack of a good conscience. In this case you must be willing to lose all, or else you are lost in the enjoyment of all. If your greatness be enlarged, and you will not be willing to lose it when God will have you, says Bernard, you shall be lost by it. We have many examples of brave spirits, manifesting themselves in this thing; the example of Flavianus Clemens is famous in this, he was a Courtier in Domitians Court, with whom the Emperor was exceeding familiar, and delighted much in him, he was so dear unto him, as he intended to make his son to be his successor in his Empire; but this blessed Flavianus, rather then he would break the peace of his conscience in the matter of his religion, he was content to bear the turning of the great love of the Emperor into as great hatred, so as he hated him unto death, and oppressed his whole house. Saint Augustine hath a good speech to this purpose, what doth it profit a man to have his chest full of goods, and his conscience empty?

And now how happy we, if God would work men's spirits to this, who enjoy preferment, delights, and riches above other men: you have power to do much good, use not your power against God, but for God. O that you had but so much liberty to your spirits, as to bethink yourselves, wherefore God hath raised you above others: but reason and religion are usually drowned in these in their sensual lusts: they think they have enough in their honors, and in their pleasures, to commend them, and make them happy; but as for religion, that is for private men, who have nothing else to comfort themselves in▪ Even Seneca a heathen had this complaint concerning their religion in their times: Holiness (says he) piety, and faith, are private good things: It seems that even then those that lived publicly in the world in their honors & delights, they thought their pomp and glory to be sufficient, and that they need not the help of virtue to commend them. It was likewise the complaint of Lucan; Let him go from the Court, that intends to be pious: virtue and great power cannot agree together. But is not opportuity of service for God, and his people, as great a good as any you can have? is not the excellency of anything you have above others, in this especially, that you have opportunity to do more good then others? and what is a man's happiness, but his goodness?

That which Clemens Alexandrinus says concerning dwelling in magnificent houses, is true of all other pomp and glory in the world. How much more glorious (says he) is it to do good to many, then to dwell magnificently? who knows what may be done in godly courses, if you will begin thē? how may others be provoked likewise thereunto? how ever it falls out, it is no great matter that we hazard; what is my honor? my pleasure? my estate? my liberty? my life? so God may be glorified. There is more honor, and there ought to be more pleasure, and certainly there will be more pleasure, and certainly there will be more profit in the service of God, then in the enjoying all the world to myself and my posterity: If God's honor be not dear and precious in mine eyes, how can I think that my honors, and my comforts, and my estate, and my posterity should be dear and precious in his eyes? If the public good falls, shall I think to enjoy my ease and my peace, my estate and my honor upon good terms? Cicero laughed at the folly of those men, which in his time seemed to conceive such a windy hope, that their fish ponds, and places of delight should be safe, when the commonwealth was lost. In public calamities, if your person should escape (which you can have no security of) yet you cannot expect, that your honors, and riches should escape from being made a prey.

Platina hath a notable story for this: when the citizens of Papia in Italy were at dissension by reason of the faction between the Guelphes, and the Gibellines, the Gibellines procured a favourer of theirs, called Facinus Gaius, to assist them, covenanting that he should have the goods of the Guelphes for his labor; but he being once come into the city, and prevailing, he spared the goods of neither of them; whereupon the Gibellines complained, saying, that their goods also were spoiled: he answered them, that indeed they themselves were Gibellines, and should be safe, but their goods were Guelphes; so it may fall out to others, who have been unfaithful to God, to religion, though they themselves may prove to be Catholics, yet their goods and places of preferment may be counted to be Heretics: though they themselves may be accounted to be good quiet honest men, that cared not which way things went, sobeit they might live in ease and peace for their time, yet their estates and places of office are liable to be made a prey.

Consider yet further; your example is much, many eyes are upon you, every one is ready to follow your way. Augustine in his confession saith that the devil drew men on cunningly to wickedness, by those poetical fictions, attributing filthy lusts and wicked uncleannesses to their supposed feigned gods, that those which did such things might bless themselves in this, they did not imitate base men, but the Celestial gods: thus the devil gets sin countenanced in the world, by the examples of the great ones, and think themselves safe if they have you for their pattern: God hath set you as stars in the firmament of honor, upon your influences depend the whole course of the inferior world: the people are as the sea, and you as the wind to raise or depress them, according to your motion. As in evil your examples do much hurt, so in good they would do much good: how might godliness be honored if men saw you to prize it, so as to set it above all your honors? many are offended at the poverty and meanness of those that profess religion: you may in great part take away this offense.

In the Annalls we read in the history of Charles the great, that there was one Aygolandus a King of Africa, of the Mohometane sect, who had much war with Charles the great, and that he might better make peace with him, he told him that he desired to be a Christian. Charles being glad of that, took him with him to the Court, where this Aygolandus saw thirty poor people, in mean habits, lying on the ground, & eating without any clothe: he asked Charles what they were; who answered him, they are the servants of God. (For Charles was wont to nourish poor people at his Court, on purpose that he might have the object of poverty before him to behold, that thereby he might moderate his affections in his great fortunes) Aygolandus answered; and is it so that I see the servants of your God clothed in such filthy clothing, and your servants shining and clothed beautifully, I indeed desired that I might be baptized, and to give myself to the service of your God; but now I am far of another mind, when I see the servants of your God so ill entertained and provided for. This offense daily keeps off many, but the conversion of great ones would bring on not only multitudes of other people, but other great ones also,

It is reported of Lucius King of England, who was the first King that ever by his authority established Christian religion in his Kingdom; which is the honor of our country, it was the first Kingdom that ever had Christian Religion established by the supreme magistrate. In the first entrance into the Kingdom, he favovored Christian Religion, as an ancient historian, Gildas Albanius reports: but yet the Religion he was brought up in stuck so fast in him, that he could not be brought off wholly to embrace Christian Religion. And a great thing that hindered him, was the offense he took at the outward meanness and poverty of Christians; and especially he looked at the Romans, who were a glorious and victorious people, and the Emperor there, who lived in so great glory and prosperity; and he considered with himself, that they did not embrace Christian Religion, and wherefore then should he: But after he learned from the Ambassadors of Caesar, that some of the noble and chief of Rome, as by name Trebellius and Pertinax, and others, embraced the Religion of Christians; that the Emperor himself was moved with that miraculous Rain, that was caused by the prayers of the Christians; then Lucius attended more fully to understand what Christian Religion was, and was taken off from that which formerly hindered him. Whereupon he sent to Eleutherius, then Bishop of Rome, Elvanus and Medinus his Ambassadors, to send him some to instruct the Britain's in the Doctrine of Christ, that he might establish Christian Religion in his Kingdom, and abolish Heathenism; this was in the year of Christ 179. Thus you see what a power Religion hath, when it is in great ones.

And on the contrary, the more eminent you are in Honors, and in Greatness, if your examples be evil, they do the more mischief: Sin dressed up with a diamond, or covered with a scarlet robe, carries a brave show with it: Desinunt esse probri loco purpurata flagitia: If your ways be never so base and unworthy, the general course of people will follow after you; as Christ said, if the son of man be lifted up, all men will follow him: so if the most base wickedness in the world be lifted up in the examples of great ones, all men will follow after it; that way that they see to be a way of preferment, and to get the countenance of those that are great men, generally they will choose; yea how do we see many, that they may be like great ones in their way, and get a little petty preferment by them, they will subject themselves to most sordid things, that otherwise common humanity would loath and abhor. There is a notable example for this in a relation that Contzen hath in his book that he entitles Aulae speculum, in the 156. page, of one Eutropius, an Eunuch, he was the governor of the Court, and had in exceeding honor, but favored and preferred only such which either were already, or were willing to make themselves Eunuchs like himself; whereupon, says my Author, multitudes of men made themselves and their children Eunuchs, that they might obtain the favor of Eutropius, and be raised to preferment by him, and many of them died of the wounds that were made in their body. Thus you see what the power of the countenance and favor of great ones is, which men seek, by being like them in any base ways. And have we not many still that would be content to prostitute themselves, their souls, and their bodies, in the most shameful ways that can be, to obtain the favor of those who are great, to get preferment by them, willing to let humanity, Religion, God, conscience, souls and all go, so they may be countenanced in the World.

Lastly, remember the great and solemn account that you are to give before the Lord another day, of all the mercies you have received from God above others, which have been abundant, which cannot be reckoned: and if your receipts be so great, as you know not how to reckon them, how shall you be able then to reckon for them? Surely when you come to give an account of all you enjoy, you will have other manner of thoughts of all your outward glory, then you had when you conceived there was so much happiness in it. Consider now what will be peace to your souls, when you must bid an everlasting farewell to all those things which are so glorious in your eyes: Do you think that now you do improve all those mercies that God hath given you, so as when you come upon your death beds, and before the Lord, you shall be able to look back to your former time, and rejoice in it? The Lord will not regard how you have been magnified by men, but how you have magnified his great and glorious Name: Riches will not avail in the day of wrath, the remembrance of all sinful delights will be bitterer then gall to you, when the accounts of all your honors, riches, and pleasures shall be called for, how they have been improved for God: If you cannot then make your accounts even, either by showing how you have employed these talents, or by bringing in an acquittance, and pardon, bought with Christ's precious blood, and sealed to you by his holy Spirit, you are undone forever; so that now those things will prove your burdens, that here were your delights and honors: what will it then profit you to have been honorable and rich in the World, & have nothing left but guilt in your consciences, and God's vile esteem of you? what good shall your passed pleasures bring to you, when they have abandoned you, and nothing remains but pollution and filth upon your souls, and the just wrath of God whom you have displeased, by pleasing yourselves in those pleasures? or what will it profit you to have gained the whole world, and to have lost your own souls?

I have read of one Francisus Xaverius, who writing to John the third, King of Portugal, gave this wholesome counsel to him, that every day, for a quarter of an hour, he would meditate of that divine sentence, What shall it profit a man to win the whole world, and to lose his own soul? and that he would seek of God the right understanding of this, that he might be sensible of it, and that he would make it the close of all his prayers, the repetition of those words, What shall it profit a man, &c. How happy counsel would this be for all our Courtiers and great men, if it might be followed? when you have spent all your estates, and improved your power only upon sinful ways, to satisfy the lusts of your own hearts, when these shall be taken from you, or you from them, with what confidence can you look up to God for mercy? doth it not come from low thoughts of God, and want of the fear of his great and dreadful Name, for you to think to spend such great talents upon your lusts, which he hath betrusted you withal for his honor, and yet to think that you can easily do well enough in this matter between God and you? that this holy, great, and dreadful God will be pacified by a word or two? If you had indeed ventured those things that you did enjoy, and so had parted with them in the cause of God, you might then, after all had been gone, have been able to look up to God with much comfort, and to have expected with confidence much mercy from him.

It is reported of Alphonsus King of Aragon, when a Knight of his had consumed a great patrimony by lust and luxury, and besides ran into debt, and being to be laid into prison by his creditors, his friends petitioned for him to the King; the King answered, if he had spent so much money in the service of his Prince, or for the good of his Country, in relieving his kindred, I would have hearkened; but seeing he hath spent so much upon his body, it is fit his body should smart for it: So when you come and look up to God for mercy in your distress, when the comforts of the creature shall be gone, God may justly answer; if you had spent that abundance of the creature that I afforded to you in my service, for the good of my people, I would have heard you, but now it is just you should be left in your distress, and that so much pleasure as you have had, so much misery should follow.

Do not your hearts tremble at that Text, 1 Cor. 1. 26. Not many rich, not many noble? it is enough to make a man's heart to tremble when he hears that of men few are saved, but when salvation is straightened in a more narrow compass, and God saith of such a sort of men but few, this hath more power in it to strike fear: as if a company in a Church should hear that but few of them should go out alive, it would strike fear into all; but when those who sit in the Chancel, shall hear, but few of those that sit in the Chancel shall go out alive, this strikes fear into such who sit there: As Joshua, when search was made for Achan amongst the Tribes, he had cause to fear, but when the Tribe of Judah was taken, of which he was, then much more; but when the family of the Zarhites, then much more: So within the straighter compass God hath said, But few shall be saved; if you be amongst them, you have cause to fear the more, and not to take more liberty then others, but to be more diligent then others to make your calling and election sure. Its a terrible speech that Chrysostom hath in his 34. Sermon upon the Hebr. you would think it so if it came from us, it may be you will receive it better from him: the speech is this, I wonder, saith he, if any Governor can be saved. Howsoever conscience may be quiet and still now, yet when it apprehends it self near the giving up account to God, it will speak, it will sting then. It is reported of Philip the third of Spain, although it is said of him, that his life was free from gross evils, yea so as he professed, he would rather lose all his Kingdoms, then offend God knowingly. But being in the agony of death, and considering more thoroughly of his account he was to give to God, fear struck into him, and these words brake from him: Oh, would to God I had never reigned; Oh, that those years I have spent in my Kingdom, I had lived a private life in the Wilderness; Oh, that I had lived a solitary life with God, how much more securely should I now have died, how much more confidently should I have gone to the Throne of God? what does all my glory profit me, but that I have so much the more torment in my death? This story Cornelius à Lapide hath upon the second of Hosea.

In the Bohemian History it is reported of one Hermanus, a great Courtier, who being to die, did most lamentably cry out, That he had spent more time in the Palace then in the Temple; and that he added to the Riotousnesse and Vices of the Court, which he should have sought to have reformed: and so died, to the horror of those that were about him. I confess, it is no little matter for you, who have so much of the world, to deny yourselves in those things that give content to the flesh, considering the corruption that is in the hearts of the children of men: it is a hard thing, and seldom hath success, to give rules for the ordering of life, to men who are in great prosperity in this world. Hence Laertius reports of Plato, who being desired by the Cyrenians, that he would write down some Laws for them, and that he would set the estate of their Common-wealth in some order, he refused, saying, It was a very hard thing, to make Laws to bind men who were in great prosperity. But the more hard any duty is, the more honorable is it to yield to it; as Saint Hieronym. writing to Pamachius, hath this expression: It is not a little thing for a Noble man, for a rich man, to withdraw himself from the company of great ones, to join with those that are mean and poor, and to be made as a common man: but the more low, the more mean he is in doing this, he is the more sublime, so much the higher in the esteem of God and his people.

There are some who have been in as fair a way of honors and worldly delights, as any, yet they have denied themselves, and they rejoice in it, and bless God for it; they find all they were willing to part with made up abundantly to them, they live most sweet, and joyful lives, God hath made them honorable in his own eyes, and in the eyes of his people, they are high and precious in the esteem and hearts of the Saints. Do not fear, trust your honors, your Dignities and riches with God: there was never anything lost in a self-denying way for Jesus Christ; nothing can make you more honorable then the ways of Godliness, and nothing can cast that contempt, and shame upon you as the ways of sin do, it being the basest servitude that is, both for yourselves and all your estates and honors, to be under the power of your lusts: As you would account it a greater contempt and shame for you, to be made to serve in the meanest and basest work that is, then if an ordinary man should be forced to it: then surely it is more contemptible for you to be under the slavery of sin, then for an ordinary man.

Saint Chrysostom compares men of great quality in the world who are wicked, to a King taken prisoner of the Barbarians, who suffer him still to wear his crown, and to keep on his royal apparel, but yet force him to perform all base offices in his royal apparel, and with his crown upon his head, as to carry water, to grind in the mill, and drudge in the skullery, in which case his goodly ornaments do but serve with more despite to put him in mind of his misery, and the more to upbraid, and cast in his teeth the greatness of his fall, and the baseness of his servitude; there could be nothing could put more scorn and contempt upon him then this. Thus whilst you are bravely appareled, glistering wheresoever you go, and wear the ensigns of honor upon you, the Devil and your own lusts do put you upon the basest services, the most dishonorable employments as can be; for such are the ways of sin, and all your outward glory does but make you more vile and contemptible, while you are under the servitude of your lusts.

Do not think you have more liberty to sin then others, your greatness cannot bear you out with God: nay in regard that the mercies which you have are greater then others, and your sins do more hurt then the sins of others; you have the least liberty to sin of all men: There is the least liberty in the greatest fortune, says a heathen. Let it therefore rather be your glory that you can do good, then that you have power to have your minds: it was the high commendation of Tiberius, that he accounted Aurum illud Adulterinum esse, quod cum subjectorum lacrymis collectum esset, that money no good coin, that was levied with his subjects tears. And thus we have finished the first thing observable in Moses Self-denial; namely, The denial of all worldly honors and delights whatsoever for Christ.

CHAP. IIII.

CHAP. V.

It is a special argument of sincerity, that when the profession of Religion proves costly to us, yet we continue in it.

FIrst this argues great sincerity: now the truth of grace appears indeed to be religious, when religion must cost us something; this is an argument of truth of grace: to be religious, when by religion we may get the comforts of the world, this is no argument of sincerity. Hence Jewish writers tell us, that in Solomon's time, when the Jews prospered in all worldly felicity, then they were careful how they entertained Proselytes, because many would be coming then upon worldly respects to join with them: but to profess religion when it requires the loss of all outward comforts, and that at those times, when the sweetness of them is most enjoyed, this is something like: to profess the truth while we may live upō it, this argues no truth; but to profess it when it must live upon us, upon our honors, upon our profits and pleasures, and earthly contentments, this is a strong argument of truth: as to see the beauty of religiō through troubles, through all outward disrespects, this is something: for to see the evil of sin through all outward glory, respect and contentment in this world, when it may be enjoyed to the full, this is much; surely here is truth, here is a piercing eye that is enlightened and quickened by the spirit of God. It was a true sign that those nobles of Israel we read of in the 2 King. 9. 33. were of Iehues side, when they cast down Jezebel who had painted her face; so when the world comes with her painted face, in her pomp and glory, yet when God says who is on my side? then to throw down this painted Jezebel to the ground to the dogs, to lick up her blood; here is a true argument that we are on God's side.

David shown his true thankfulness, when he would not offer unto God that which cost him nothing, but would have the testimony of his thankfulness costly to him: so when the profession of religion proves costly to us, and yet we continue in it, this is a good argument of truth. In times of affliction every hypocrite; all tag and rag will be ready to come in to God in an outward profession; but usually this submission to God at this time is not out of truth. Hence that place in the 66. Psalm 3. v. where it is said, through the greatness of thy power shall thy enemies submit unto thee: in the original it is they shall lie unto thee, and so it is translated by Arian Montanus, and some others, noting hereby, that a forced submission to God is seldom in truth.

Secondly, it argues the excellency of grace, that it raises and greatens men's spirits, it lifts them up above the highest of all these things, and so high above them, as the things of the world when at the highest are looded on us under things, and appeared small and contemptible in the eyes of such a raised soul: many poor spirited men are below them, and look up to them as great matters, and think, oh how happy should they be, if they could attain to them, they bless them who have got up to them, but grace is of an elevating nature, and it manifests it self to be from on high, even from heaven, from the God of heaven, who is infinitely above the heavens, and it raiseth the soul to God himself, so that not only the things of the earth, but even heaven it self would appear but a poor low mean thing, beneath the dignity of a soul, made partaker of the divine nature, were it not that the glorious presence of God were there.

As it argues the exceeding greatness of the heavens, that all the earth is but as a point to them, all the huge great mountains, and vast circumference of the earth is as nothing in comparison of them: so when all the honors, delights, and riches of the earth, which are esteemed such huge and mighty things by the men of the world, yet to a gracious spirit, though enjoyed to the full, are accounted as nothing, this argues a glorious work of grace, enlarging the heart of a man. God brings it himself as an argument of his own greatness, Isai. chap. 40. that all the Nations of the earth are as a drop of a Bucket, and as a dust of the hallance to him. So when all the braveries and delights of the world are to a soul but as a little dust, looked at as having but a drop of comfort in them, far from affording any good draught of comfort to quench the thirst of it; no, it must have the ocean of all comfort to drink on, even God himself, no less then an infinite ocean of blessedness will serve the turn, for it to be satisfied withal, and this argues a spirit great indeed; and the truth is, let men think what they will, yet it is most certain, there are no men in the world of great spirits, but only godly men.

Thirdly, it argues the power of grace; to resist powerful temptations is powerful grace. It was powerful grace that enabled Joseph to resist such a temptation as he had from his Mistress. Luther says, it was no less miracle to overcome the flame of lust in this temptation, then it was for those three men to be kept safe in the firy furnace. When the World proffers it self in the glory and beauty of it unto us, the temptation is strong to flesh and blood: Hence we have so many Caveats in Scripture, that when we are full, we should beware, that we forget not God, and take heed we decline not from him; then, then is the danger, when corruption hath matter to feed on, yet then to keep it down argues strength. It is not the work of a child, to govern a horse pampered, full fed in fat pastures. It was an argument that David had much power over his affections, that though the waters of Bethlehem were so longed for of him, so desirable to him, yet when he had it before him, and might have drunk of it, yet then he could deny himself, and refused. When Esau looked on the pottage of Jacob, and saw it was so red, so suitable and pleasing to him, that he must needs have it, though it cost him his birth-right, he was not able to deny himself in giving contentment to his flesh, at that one time, though he knew it must cost him dear; but though all the delights of the World be proffered, yet where there is powerful grace, they are rejected.

It is a strong stomach that can digest much fat, much honey, and sweet things, that usually clog weak stomachs; so it is a strong spirit that is not overcome with the sweet of much prosperity. It argued, there was much power in the oath that Saul caused his Army to take, 1 Sam. 14. 26. Not to eat anything that day, when though they being faint for want of meat, and yet coming through a Wood, where honey dropped from the leaves before them as they went, yet none dared to touch one drop: So here, when men are compassed about with all delights, and they are flesh and blood as well as others, and they find the temptation come strongly upon them, yet through the assistance of the grace of God they can abstain; this is a great honor to grace, and arguing much power in it.

Fourthly, it is a testimony of dear love to the Lord, to deny ones self for his sake, when one is in the highest of enjoyment of all delights to the flesh; it is an argument, that God is indeed the proper place, the center of the soul, when although it hath never so much of the creature, to give satisfaction unto it, yet it cannot rest, but works still to God through all, and from all: As a stone, though it were in never so good a place, although it were in Heaven, yet it would desire to descend, because the proper place of it is below; so let a gracious heart which hath God for the center be put into any condition never so full of delight, yet it is not satisfied, it is willing to leave all, that it may close with God: To seek after God, and make much of godliness in the times of affliction may argue self love, but love to God appears not then.

As God manifests his love to us in not sparing his own Son for us, so we manifest our love to God in not sparing our dearest contentments for him. This God testifies of Abraham, hereby he knew he loved him indeed, in that for his sake, he did not spare his only son Isaac; As Psal. 45. when the Kings daughter is content to forsake her fathers house and dearest kindred, then the King delights in her beauty: to pretend love to Christ when the World withdraws from us whatsoever is lovely in it, this is not much, but now to have our love burning after Jesus Christ, when the World proffers to us all her loveliness, this is true love. Love is bountiful, it is shown to purpose, when it shows it self able and willing to part with much for the beloved; as that love of God should be forever accounted dear and precious, that shows mercy to one at that time when he is most wicked, in the height of sin, even tempting God to destroy him; so if when you have the strongest temptations to draw your hearts from God, yet even then you can find your hearts sweetly working towards him, closing with him, delighting in him, here is love unfeigned, this is love that God will own and make much of forever. As the Idolatrous Jews shown their love to their Idols, by plucking off their ear rings, and parting with their Jewels, and most precious things they had, for the honor of their Idols: so do the true worshippers of God show their love to him, when they do part with much that is precious and delightful to flesh and blood.

Fifthly, this gives God the glory of all our prosperity, which shows we acknowledge it to be from him, and for him, and that we have it not for our selves, but for the setting forth his praise: When God gives us much of the creature, we mistake his meaning, if we think he gives it us to enjoy as we please, for he gives all to use for himself, and where this is much acknowledged, there God is much glorified; if we mistake not God's meaning, yet at least we forget upon what terms we receive all our comforts from God, namely that we may return them again to him; they are the words of a Heathen, thou forgettest that thou hast received those things (speaking of worldly prosperity) to return them again.

Sixthly, this gives testimony to the world, that surely there are wonderful blessed things, that God acquaints the soul withal in the ways of godliness, that there is much sweet and contentment to be had in those ways; they see something more glorious that makes them so little to regard the glory that there is in the things of the World, when men might have all content in what the World affords, and yet they are willing to deny all for Christ, surely they find much sweetness in Jesus Christ, that takes up their hearts, and satisfies their souls, or else they would never do as they do; they have found something better then all these things, something that the world knows not of, that makes them do as they do; they would not let go their hold in these outward things, were it not they had found something better.

If you see a Be leave a fair flower and stick upon another, you may conclude, that she finds most Honey dew in that flower she most sticks upon: So here God's people would never leave so many fair flowers in the Worlds Garden, had they not some other in which they find most sweetness; Christ hath his Garden, into which he brings his beloved, and there she finds other manner of flowers then any the World hath, in which there is sweetness of a higher nature, even the Honey dew of the choice mercy, and goodness, and blessing of God himself: if God's people do leave the full breasts of the World, it is because they have found the breasts of consolation, from which they have sucked other manner of sweetness then the breasts of the world can afford; were it not for some who have had much in the World, and yet have denied themselves for Christ, this testimony to the ways of godliness could not have been given; but blessed be God, we have some who do give this testimony, in which God is much honored, and which is their honor likewise.

Seventhly, thus to deny ones self is honorable, because wheresoever this is, there surely will be a holding out to the end; no troubles of adversity can ever make such a one to forsake any ways of God, who can dny himself for God in the midst of the pleasures of prosperity. A man that is able to deny himself in prosperity, will be able to believe in adversity; if he be prosperity proof, there is no fear but he will be adversity proof too.

If you read thorough the whole Book of God, you shall find that the pleasures of prosperity have been the greatest snare, few of God's servants have passed through that condition without dishonor, but the estate of adversity hath ever proved most safe; seldom any of God's servants but have been bettered by it. We read of Manna, Exod. 16. 21. that it was melted with the Sun, but it could endure the heat of fire, for they baked Cakes of it: Thus it is with many men, they are melted, many good things in them vanish and come to nothing by the heat of prosperity, whom the fire of adversity cannot hurt, but is useful to them.

If a man hath overcome the delights of the World, he hath overcome the great hindrance in the ways of godliness; the great danger of Apostasy, that which causes so many thousands to fall, and to forsake God and his blessed ways: such a soul hath got over the great stumbling block, at which so many stumble, and fall, and break themselves by, Ezek. 3. 20. I will lay a stumbling block, saith the Lord. Vatablus his Note upon the place is, I will cause that he shall have all things prosperous, I will not call him from sin by affliction. There have been many who have held out a long time in suffering, and yet after have fallen in prosperity, when the World hath shined on them flatteringly: but where have we any example of any, who have denied themselves in prosperity, that ever failed in the times of adversity.

Eighthly this upbraides those who do greedily embrace the things of the world, and think that it is impossible for any to deny themselves in so great delights as they do enjoy: as Balak wonders, that upon offers of such great preferments, as he offered unto Balaam, he came not to him, he thought it impossible, that there should be any man in the world that would not be moved with such an argument as that was. So base covetous wretches, and ambitious men, that love their honors, and those that follow after their fleshly pleasures, they think all the world are of their mind, if they had the like opportunityes they would do as they do. Nero who was so basely unclean, thought that all men in the world were so too, or would be so, had they fit opportunities for their uncleanness.

Men hear speaking of self-denial, but they do not believe there is any such thing in reality, they would gladly see the man that can deny himself in such things as they enjoy, if he may have them as freely, and as fully as they have: now this practice of God's people convinces them, that there are some, that can do those things that they think to be impossible: God hath his servants who have done such things, who can and will do them, and that willingly and joyfully too, with much freedom and cheerfulness of spirit, and bless God that they have any comfort in the world, any preferment or estate to loose for God, accounting it a happier thing to loose for God, then to enjoy for themselves.

CHAP. VI.

Comfort to those who in the midst of earthly contentments have their affections set upon Heaven.

HEnce there is much comfort, and encouragement to those whom the Lord hath raised above others in outward things, and together with their estates and honor he hath given them hearts to return the glory of all to himself, in the midst of all the comforts they have, yet their hearts are above all for God, and for the things of heaven and eternity. These are to be praised, their honor is to be published, who have refused to flourish with the flourishing world. Blessed be God, there are yet some such in the world, and we hope the Lord is raising up of more: blessed are they of the Lord, and honorable in the esteem of the Saints.

First, this is a most evident argument, that all the good things they have in the world, comes from the spiritual favor and love of God to them, and this is no small matter; there is more sweetness in this knowledge of the principle from whence the good things we have do come, then in anything that they afford of themselves. The difference of Jacob's blessing from Esau's is observable, Gen. 27. 28. there is Jacob's, God give thee the dew of heaven, and the fatness of the earth; Esau's blessing is v. 29. where the dew of heaven and the fatness of the earth is likewise given to him, but the reference it hath to God is left out, it is not there, God give thee.

A carnal heart cares not, so he may have the thing it self, he does not look to the principle from whence it comes, but the chief sweet to a gracious heart is that he can see God, the love and mercy of God in all the blessings he enjoys. Now there is no such argument as this to demonstrate God's love in them; outward things are no certain arguments of the love of God: wicked men, the objects of God's hatred may have them as well as the godly, but outward blessings with a heart to give God the glory of them, do always come from God's love in Christ.

God does oftentimes give the same thing to one out of special favor in Christ, to another out of a general bounty, that God hath raised you above others, this is a mercy; but that he hath given you this grace, in this he hath raised you indeed, this mercy is of an higher nature, the other things are called the goods of fortune, but this is the fruit of God's eternal love in Jesus Christ, this is a mercy peculiar to the chosen of the Lord.

Secondly, this is an evident sign that God intends to use you in excellent services, for the honor of his name: as Saul collected from the spirit of David, when he saw how he was able to deny himself in not taking that advantage he had of him, when he might have had his will upon him to the full: blessed be thou my son David, says, Saul, thou shalt both do great things, and shalt also still prevail, 1 Sam. 26. 25. So when a man may have his will to the full, and yet can deny himself, it is a sign that God intends to use self-denying spirits in his service, none to them; and this self-denial is of the highest kind.

Thirdly, this is the highest improvement of all outward mercies that may be: this changes poor mean things into most excellent glorious things; it is impossible to make so much advantage of anything in the world any other way as in this way: here is a spiritual divine improvement of natural, of vain drossy things, here is a turning of stubble and dirt into gold and pearls, for great, and precious, and glorious are the mercies that God uses to recompense this self-denial withal.

Fourthly, this self-denial is highly acceptable to God, God glories in such; Daniel kept close to God, and denied himself much in his great prosperity, and he is called a man greatly beloved, Cap. 10. 11. vir desideriorum: a man of desires, so the words are, as when a man is compassed with temptation to despair, a little breathing of faith is acceptable: so when he is compassed with temptation of satisfying the flesh, of security, of presumption, then a little, much more eminent self-denial, oh how acceptable is it!

Fifthly, if you in the fullness of all your earthly contentments shall acknowledge Jesus Christ, and be willing to lay down all for him, when he shall come in the fullness of his glory he will acknowledge you, and will put glory upon you, when he shall come with his mighty Angels, full of majesty, to be admired of his Saints; then he shall own you, and make you partakers of his own glory, he will then remember every cup of cold water given for his names sake, much more then the giving him the praise and honor of so much in the things of the world as you have enjoyed. The being made partaker of the fullness of Christ's honor in that day will then a thousand times recompense the emptying of yourselves of any fullness of outward contentments in the creature you have had here.

Sixthly, if ever you should live to come to come to any adversity in this world, surely it will be much sweetened to you, if you be willing to give God the honor of the sweet of prosperity: though adversity may come, yet God will keep the bitterness of it from you: if you so know God in prosperity, as to deny the comforts of it for him, he will so know you in adversity, as to take off the gall and bitterness of it from you: in all your seeking of God in the time of trouble, you may have a holy boldness, and freedom of spirit, having assurance that it is not out of self-love that you seek him, that it is not out of constraint, because driven to him by afflictions; but it is out of love to that God to whom your soul flows, as to a God in whō you have an especial interest, that God who was so dear to you in the midst of the enjoyment of the abundance of the creature; so that now in the want of all things, you shall be freed from those checks of spirit that others have, damping their hearts when they are about seeking after the Lord in the time of their trouble.

Seventhly, it is so much the more honorable, and may be so much the more comfortable to you, by how much the more rare it is: God hath but few self-denying spirits in the world; there are a word of people that will be crying to him in the times of affliction, but a few peculiar ones, who have hearts to seek his face, and honor his name in the height of their prosperity, few that are then humble and self-denying: to be set on high, and yet to have the heart kept down, is hard and unusual, says Bernard; but the more unusual, the more glorious.

CHAP. VII.

Reproof of those who greedily pursue sensual delights,

THe second use is for Reproof to those who greedily give up their hearts to the enjoyment of all the carnal and sensual delight that they can take in the abundance of the outward mercies that God hath given them, knowing no higher good of them, then to take their fill of cannall delight from them, blessing themselves in them, little thinking of God, or any service that God calls for at their hands in the use of them; They know not how to rejoice, and not to let out themselves to the full beyond all bounds of moderation. They know not how to make any conjunction between rejoicing and moderation, they think there is such a distance between these two, that they can never be joined in one: but mark how wide these are from the mind of the Holy Ghost, Phil. 4. 4, 5. Rejoice always, and again I say rejoice; what follows? then let us let out our hearts to the full, let us satisfy ourselves to the utmost way, but let your moderation be known to all men; many who care not how they neglect full opportunities for the service of God, or receiving spiritual blessings from God, yet will be sure to take to the full all the advantage they can of all their outward prosperity to fatten their hearts in all manner of carnal jollity and brutish sensuality: they let out their hearts to the utmost to this, making the bounty of God but as fuel to their lusts, and means to fat up their hearts to destruction, and to make them the more bold, and impudent in sinning against him.

Do you think in your consciences that this is the end why God hath given you an abundance of these outward things more then others? what? did God aim at no higher end then this? is there no other way whereby God may be more glorified by that you have? will it rejoice your hearts hereafter to remember what you have done? how many are there, who have their hearts so glued to the comforts of the creature that they enjoy, that they had rather venture to part with God and conscience, and those blessed things they hear of Christ, and of eternity, then venture the loss of these present delights, that they see before them; as that profane Duke of Bourbon in France said, he would not give his part in Paris, for his part in Paradise: what more apparent argument can there be, that you have these things as your portion, you are the man who have your portion in this life? you are never like to have any other good from God.

Yea a certain argument it is, that all these things are for the present cursed to you, you have them with much wrath mingled with them; you may bless yourselves in your way, but you are most lamentable objects to behold, in the esteem of all who are gracious and holy: and what a dishonorable thing will it both to God and your selves, then to come in and seek God, when all outward contentments are gone; when you have had your lusts to the full, then to come to God to help and relieve you in all your straights, with what face can you think to find acceptance from him? surely you will curse the time that ever you had such prosperity, so much of the creature as you have had; if you have thought the comforts and contentments you have enjoyed in a few creatures were too good and too great to part withal for God, he will think his mercy too good and too great for you.

But we use the comforts we have only in lawful things.

For answer to this, I will only propound these considerations. First, do you fear, are you jealous of your selves, lest you should let out your hearts too far in them? Do you seriously consider, that there is a snare in them? That there may be danger, yea, very great danger, if you take not heed? In whatsoever things the world smiles on us for a time, there is more ensnarement then ornament, says Augustine.

Secondly, are your desires as strong in seeking God for grace, to use them for his honor, as your joys are in the use of them for satisfying yourselves.

Thirdly, do you oft examine your hearts and ways, for fear God should not have that honor from them, that is infinitely due unto him.

Fourthly, what does conscience say when you are in afflictions? when you apprehend God is calling you to an account for them, does it not tell you that your hearts have been let out too greedily after them?

Fifthly, Answer as in the presence of God, would you prize a less estate with more opportunity of service, more then a great estate with less opportunity of service, and are you more troubled when you are crossed in opportunity of service, then when you are crossed in your desires and delights in the enjoyment of the creature?

Lastly, if you have a care to use that prosperous estate you have for God, either God hath much glory from you in it, or else you have much joy in it; surely where there are great estates, there are great opportunities of glorifying God; but hath God great glory from you? hath he more then from others in mean estates? or if not, whether is it the grief of your souls, that you should enjoy so much from God, and God have so little honor from you? what strangers are most men to such considerations as these? they take all the delight they can in the creatures they have, never considering what is God's end in his bounty towards them, or what will be peace to them in their end of the enjoyment of them; this is a sore and a grievous evil.

CHAP. VIII.

The fullness of creatures comforts to be laid down at Christ's feet.

THE third use is this: Let those then that have a fullness in all outward contentments, be persuaded in the fear of the Lord, to give God the glory of them his own way; if he please to call for them in any selfedenying way, let him have them: The Lord says to you concerning them, as Christ to Peter, Lovest thou me more then these? so lovest thou me more then all those delightful things you enjoy? how happy you, if you can upon due examination of your hearts, give in that answer that Peter did, Lord thou knowest that I love thee, thou knowest that I love thee more then all these things: they are good things in themselves, but thou art infinitely more to me, thy praise, and thy honor, is a thousand thousand times more to me then all these things; Lord, thou that knowest all things, knowest that thus I love thee more then these.

It may be God gives abundance of these things to try you, to see what is in your heart: as Solomon says of praise, it is as the sinning pot to the silver; so it may be said of all outward prosperity, that it is as the fining pot to the silver, to discover what dross there is in it: now upon trial shall it be found that these things have more of thy heart, then God himself? if you had a heart to deny yourself in these things now, while you may enjoy them at the height, though it may seem that much comfort and sweetness is lost, that might be had, yet in truth there is nothing lost, no not for the present; for in the very exercise of self-denial in them, you will find more sweetness then ever was, or can be felt in the enjoyment of them.

There is nothing more pleasant to man then to get victory; to get victory in sports, to get victory over the creature, is full of delight; to get victory over our enemies, hath more delight in it; but to get victory over our selves, to be able to overcome our selves, hath the greatest delight of all in it, especially when it is for God; no such sweetness as this is to the spirit of a man. Those do not enjoy most comfort of their lives, who are mad upon their own wills and desires, and cannot endure to have their minds crossed in anything; but those have the greatest comfort, who are able to deny themselves most, and it may be you may enjoy all the outward comforts you have, nevertheless; the more willing you are to deny yourselves in them, the longer you may enjoy them: to have a heart willing to part with them, may be the only way to keep them; and to be sure while you have them, you shall enjoy them in a better manner, with more comfort then any other enjoy that that they have, whilst your heart in the midst of them, is more upon God then upon them; they that will lose their lives, and so their estates, their honors and delights, shall save them; oh how sweet are all outward blessings, when we have laid them down at God's feet, and he gives us them again to enjoy.

Whereas on the contrary, by the greediness of your hearts upon them, and unwillingness to part with them, you may have them rent away from you in wrath, so that you shall not enjoy the comfort of them, and yet you may perish forever, for that distemper of heart, in the inordinate setting of it upon them: Many perish in their inordinate affections towards outward things, and yet have them not, others have the comfort and blessing of selfedenyall, and yet enjoy their outward contentments to the full: Oh how much better is it, that when we are at the height of our prosperity, then to get our hearts to fall, and to deny our selves for God, then that God should even in our height seize upon us in his wrath, as it is God's way often to come upon wicked men, in the very height of all their jollities? As we read of Absalom, when he had a purpose to slay his brother Amnon, he bade his servants to observe when they saw his heartmerry, and then to fall upon him and slay him. When Belshazzar was most in his jollity, then the hand-writing came out against him. When the people of Israel had their own desire, and were satisfying their lusts to the full, Psal. 78. 29, 30, 31. then the wrath of God came upon them.

We read, Job. 20. 22, 23. a threatening against the wicked, That in the fullness of his sufficiency he shall be in straights. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating: Oh how much better is it, that in the fullness of our sufficiency, we do willingly and freely give God glory, in an humble yielding up of all we have unto him, then that in the fullness of our sufficiency we should be brought into most miserable straights, in spite of our hearts, and that by the wrath of God himself? Oh how grievous a condition is that, to be forced by the wrath of God, to part with that, which we might have parted withal upon such sweet and honorable terms, in the cause of God, in testimony to his truth, in his service, and the expressisions of our dearest Love unto him.

And howsoever it is not long that you can possibly hold this prosperity, that now you do enjoy: Suppose the fairest, that God should let things go on in an ordinary course of bounty and patience, within a little while, all the comforts of the world will leave you, and you must leave them, and what if you did for the cause of God part with them a year or two sooner then otherwise you should? what great matter is this? what is a year or two, or ten years enjoyment of them? there is no such excellency in them, as that a few years enjoyment of them should be prized at any such high rate.

Are there not Arguments enough from all God's love and his merciful dealings with you, to prevail with your hearts for such a thing as this? how hath God spared you in your greatest extremities? when you have cried unto him, he hath been merciful to you, he hath watched over you for good all your days, he hath done great things for you; oh what infinite reason is there then, that he should have the honor of your chiefest delights and great •• prosperity? How often, to gratify the flesh, have many opportunities of spiritual good been neglected? why then should not now, for the honor of God, some opportunities for fleshly delights be denied? God never gave you these things upon any other terms, but that you should be willing to part with them, for the honor of his name, whē he calleth for them: God never made you owners, but stewards of them for his service; and if ever you were brought to Christ, into covenant with God in him, you did then resign up all unto him, you professed to part with all for him, you sold all for the pearl; that is, you were willing to part with what was sinful for the present, and as it were enter into bond, to give up whatsoever you were or had to the Lord, when it should be called for?

But may we not take the comfort of those blessings that God gives us.

Besides what hath been said in answer to a former objection of the like nature, consider these two things.

First, have you not taken too much comfort already in them? it may be you have taken more then your share, more in one month then God hath allowed for the whole year; and then you have spent your comfort afore hand, and had need therefore now be willing to deny yourself in that which others may have comfort in, and that which otherwise you might comfortably have enjoyed: as Hosea 9. 1. Rejoice not oh Israel as other people; so I may say to you, you are not to rejoice so much as others may. He that hath but a hundred pound to maintain him the whole year, if he shall spend almost all of it the first month, he had need live very sparingly the rest of the year.

Secondly, what do you with your comfort when you have it? doth it fit you for service to God? hath God so much the more glory from you, then he hath from others, by how much the more comfort you have then others? else wherefore would you have comfort, if not to fit you for service? cursed be that comfort that hath not an higher end, then merely to satisfy the flesh. And thus much for the time wherein Moses denied himself, it was when he was grown up, in the prime of his time, then when he might have enjoyed all his honors, and pleasures to the full.

CHAP. IX.

CHAP. X.

Six more particulars wherein the power of faith is seen, in taking the heart off from the world, and carrying it through all afflictions.

FIrst Faith makes the future good of spiritual and eternal things, to be as present to the soul, & to work upon the soul as if they were present; and makes use likewise of things past, as if they were present; and in these operations of faith, there is much power to carry on the soul with comfort through sufferings; for present things are apprehended by the mind more fully, & work more strongly upō the will and affections, then things past or to come: if I view a thing afar off, it appears small to me, and little of what the thing is, is conceived by me: but if it be brought near to me, I see it to the full bigness, and am better able to judge of the nature of the thing as it is.

And again, it works more strongly upon my heart: if I see a toad a great way off, my heart stirs not; but if I see it near, as Pharaoh saw the frogs crawling upon his bed, then my heart rises with loathing of it. If we could but see things now, as God hath told us they shall appear to us hereafter, how mightily would they work upon the soul, howsoever there are many things that shall be seen hereafter, that yet were never revealed, and those things faith cannot make as present: but such things as God hath revealed in his word, that they shall hereafter come to pass, faith may, and whē it is active doth make them as present to the soul, & works them upon the heart, as if they did now appear.

The want of this work of faith is the cause almost of all the evil in the world: and the acting of faith in this her work, in the lively and constant work of it, would produce fruits even to admiration. The reason why those threats of God did not work upon the people, to whom Ezekiel preached, God himself gives in the 12. chap. Son of man, they say thou prophesiest of things a far off. And so for the mercies of God, and the things of eternal life, because the choice of them are things to come, the world with her present delights prevails against them. If you could see that glory of God in Christ, and those glorious treasures of mercies, that shall be communicated, and are now revealed, and those dreadful evils that are now threatened, and shall then be fulfilled; I say if you could see them with the same eyes that now is manifested you shall see them with hereafter, they would draw the hardest heart that is, and bring down the stoutest spirit that lives: If you had faith you would be able to see them so; and the reason is, because faith sees things as the word makes them known, it pitches upon the word in that way that it revealeth the mind of God: now the word speaks of mercies that are to come, as present things, and of evils that God intends to bring hereafter, as if God were now in the execution of them, as will appear in these scriptures. Isa. 52. 9. 10. Break forth into joy, sing together ye waste places of Jerusalem, for the Lord hath comforted his people, he hath redeemed Jerusalem: the Lord hath made bare his holy arm in the eyes of all the nations: thus the Prophet speaks of the deliverance of the Church from captivity, as a thing done already, which was not fulfilled many years after. And David, Psal. 57. 2. even then when he fled from Saul in the cave, he looks upon God as having performed all things for him: the word is, he hath perfected all things: and that is observable, that David uses the same expression of praising God here when he was in the cave, hiding himself to save his life, as he did when he triumphed over his enemies, Psal. 6. and Psal. 108. And 2 Chron. 20. from the 17. verse to the 22. as soon as Jehoshaphat had received the promise, he falls on praising the Lord, as if the mercy were already enjoyed: praise ye the Lord, for his mercy endures forever. Christ saith of Abraham, John 8. 56. that he saw his day, and rejoiced, and was glad: Christ's day was unto him as if it had been then. And in the 13. verse of this chapter, it is said of the godly who lived in former ages, that though they saw the promises that were afar off to be fulfilled, yet the text says, they embraced them; the word in the original signifies, they saluted them; now salutations are not but between friends when they meet together. To faith a thousand years are but as one day, faith takes hold upon eternal life. 1 Tim. 6. 19. It takes present possession of the glorious things of the kingdom of God: it makes the soul to be in heaven conversing with God, Christ, his Saints, and Angels already. That which is promised, faith accounts it given, Gen. 35. 12. And the land which I gave to Abraham, to thee will I give it: it was only promised to Abraham, but Abraham's faith made it to him as given.

So for judgments and threatenings, Isaiah 13. 6. Howle ye, for the day of the Lord is at hand: this is spoken of the destruction of Babylon which was a hundred and fifty years after; but the word speaks of it as if it were now, and so faith apprehends it: the like we may instance in many Scriptures, you know it is ordinary, and you who know the work of faith, you know it is as ordinary for it, to look at that which God says, as if it were now done, & things seen so work strongly.

What difference is there between men's thoughts and judgments of spiritual and eternal things in times of health, & in times of their sickness, in the apprehension of death? Ask them now what they think of grace? of a good conscience? of the pardon of sin? of walking strictly with God? Ask them now what their judgment is of God's Saints? Ask them what they think of eternal separation from God, and the infinite wrath of a Deity for evermore? now you shall find their judgments otherwise then formerly: and what is the reason of all? but that things are judged now as present.

As despair brings hell into the soul, and puts the soul as it were into hell for the present, the soul apprehends as if it were already there: many in the horror of their spirits have cried out that they were in hell. Francis Spira in the despair of his soul cried out, verily desperation is hell it self. So on the contrary, faith brings heaven into the soul, puts it as it were into heaven, so that many of God's people upon their sick beds, when they have been put in mind of heaven, they have joyfully answered, that they were in heaven already.

Faith likewise makes use of things past, as if they were present: as the ancient mercies of God shown to our forefathers, and God's former dealings with ourselves. As Hosea 12. 4. the mercy of God to Jacob, when he wrestled with him and prevailed, the Church makes use of it, as if it were a present mercy to themselves, for so saith the text, he had power over the Angel, and prevailed; he wept and made supplication unto him; he found him in Bethel, and there he spake with us: not only with Jacob, but with us: whatsoever mercy God shown to him, we make it ours, as if God were speaking with us, and Psal. 66. 6. He turned the sea into dry land, they went through the flood on foot, there did we rejoice in them: the comfort of the mercies of God for many years past to their forefathers, they make as theirs, there did we rejoice.

So all the promises that God hath made to any of his people, though never so long ago, faith fetches out the comfort of them, as if they were made now to us. Compare Joshua 1. 5. with Hebrews 13. 5. God saith to Joshua, I will be with thee, I will not fail thee, nor forsake thee: now in the Hebrews Saint Paul applieth it to the believers in his time, as if it had been made to them. Be content (saith he) with such things as ye have, for he hath said, I will not leave thee, nor forsake thee. They might have answered, where hath God said so? he said it indeed to Joshua, but what is that to us? yes, all one as if he had spoken to you. Upon this one instance, whatsoever promise God ever made to any of his people, since the beginning of the world, for any good, if our condition comes to be the same, Faith will make it her own, as if God had but now made it to us in particular. So for God's former dealings with ourselves, when all sense of God's mercies fail, that God seems to be as an enemy, Faith will fetch life from his former mercies, as if they were now present; as we see in David, Psal. 77. 5, 6. I have considered the days of old, the years of ancient time: I call to remembrance my song in the night, &c. And verse. 10. I said, this is my infirmity, but I will remember the years of the right hand of the most High. He checks himself for doubting of God's mercies, because of his former mercies, and he recovers himself by bringing to mind the former dealings of God with them: So Psal. 143. 45. David's spirit was even overwhelmed within him, and his heart was desolate, yet he recovers himself, by remembering the days of old, and by meditating upon God's former works.

Now in this work of Faith, what abundance of strength doth it bring in from all the mercies of God to our forefathers; from all the promises made to any godly men, though never so long since; from all God's former dealings in his goodness, and makes all these as present to us? this must needs wonderfully strengthen the heart to any service or suffering: As despair makes all God's former dealings in his judgments with others, and God's ways concerning it self, as present to fetch terror from them, so Faith God's mercies, to fetch comfort and strength from them.

Secondly, Faith is a raising grace, it carries the soul on high, above sense, above reason, above the world: when Faith is working, oh how is the soul raised, above the fears and favors of men! It is said of Jehoshaphat, 2 Chron. 17. 6. His heart was lift up in the ways of God: Faith lifts up the heart in the ways of God. A man raised on high, sees all things under him as small. Eusebius tells us of a notable speech that Ignatius used, when he was in his enemies hands, not long before he was to suffer, which argued a raised spirit to a wonderful height, above the world, and above himself. I care (says he) for nothing visible or invisible, that I might get Christ: let fire, the cross, the letting out of beasts upon me, breaking of my bones, the tearing of my members, the grinding of my whole body, and the torments of the Devils come upon me, so be it I may get Christ. Faith puts a holy magnanimity upon the soul, to slight and to overlook with a holy contempt, whatsoever the world proffers or threatens.

All things are under us while we are above ourselves, and it is only Faith that empties us of ourselves, and raises us above ourselves; Faith raises the soul to converse with high and glorious things, with the deep and eternal counsels of God, with the glorious mysteries of the Gospel, with communion with God and Jesus Christ, with the great things of the Kingdom of Christ, with the great things of Heaven and eternal life. Men, before Faith comes into their souls, have poor low spirits, busied about mean and contemptible things, and therefore every offer of the world prevails with them, and every little danger of suffering any trouble scares them, and makes them yield to any thing; but when Faith comes, there is another manner of spirit in a man.

Every spirit is not fit for sufferings, but a spirit truly raised by Faith, a princely spirit, so Luther calls it; to dare to venture loss of estate and life for the Name of Christ, to this a Princely spirit is required. When Valens the Emperor sent his Officer to Basilius, seeking to turn him from the Faith, he first offered him great preferments, but Basil rejected them with scorn, Offer these things, says he, to children; then he threatens him most grievously: Basil contemns all his threatenings; Threaten, says he, your purple Gallants, that give themselves to their pleasures. And Basil in his Homily in Quadraginta Martyrs, brings them in answering the offers of worldly preferments; Why do you promise us these small things of the world, which you account great, when as the whole world is despised by us? What great spirits did Faith put into some of these worthies mentioned in this chapter, which appears by the great things that they did by their Faith? verse. 33. 34. Through Faith they subdued Kingdoms, they stopped the mouths of Lions: and this is observable, that working righteousness, and obtaining the promises are put between these two; as if these were works of the same rank, fit to be joined with such great things as those were. Again, by Faith they quenched the violence of the fire: of weak, they were made strong; they waxed valiant in fight, they turned to flight the Armies of the Aliens.

Certainly, Faith is as glorious a grace now as ever it was, and if it be put forth it will enable the soul to do great things. The raising of the soul above reason and sense, is as great a thing as any of these. The Faith of Abraham was most glorious, for which he is styled the Father of the faithful, and yet the chief for which this is commended, is, that he believed against hope, Rom. 4. 18. When the soul is in some straight, it looks up for help; and sense says it cannot be; reason says it will never be; wicked men say it shall not be; yea, it may be God in the ways of his providence seems to go so cross, as if he would not have it to be; yet if Faith have a word for it, it says it shall be. In great difficulties, in sore afflictions, when God seems to be angry, and to strike in his wrath, when there appears nothing to sense and reason, but wrath; yet even then Faith hath hold on God's heart, when his hand strikes.

If Faith by raising the soul above reason and sense, can carry it through even such straits, as the sense and apprehension of the wrath of God himself: if it can enable to bear the strokes of God, when they appear as the strokes of an enemy, much more easily can Faith enable to resist the temptations of the world, and to carry it through all the straights that any outward afflictions can bring it to. All the strength that the temptations that come from the allurements of the world, or the troubles that it threatens, have, it is from sense and carnal reasonings, if the soul be got above them, then it is above the danger of such temptations: by that magnanimity that Faith brings into the soul, it is prepared to set upon difficult things, to endure strong oppositions. A believer is one, whom neither poverty, nor death, nor bonds, nor any outward evils can terrify.

Thirdly, Faith is a purifying and healing grace, Act. 15. 9. Purifying their hearts by Faith. It purges out base desires after the things of the world, and living at ease; base joys and delights in the creature, in satisfying the flesh; the fears of future evils that may come hereafter: Faith fears not hunger, saith Tertullian. If the heart be sound, it will be strong; this purging of it makes it sound, 2 Tim. 1. 7. God hath not given us the spirit of fear, says the Apostle, but of power, of love, and a sound mind: the spirit of fear is first purged out, and then there is a spirit of power, and a sound mind; where there is a sound mind, there is a spirit of power; what weakens the body but the unsoundness of it? If distempered humors be in the body, 'tis not able to endure anything; a little cold, oh how tedious is it to it? but when these humors are purged out, then it is strong and able to do or suffer much more. That which ill humors are to the body, sin is to the soul, which being purged out, the soul grows strong to resist temptations, and to endure afflictions: But further, sin in the soul is not only as an ill humor to weaken it, but it wounds it too; now how little can a man do or suffer with a wounded member: It is Faith that heals our wounds, by applying the Blood of Christ to them, and so it strengthens.

Fourthly, Faith is a quickening grace, it sets all other graces on work, it puts life and activity into them all; I live by the Faith of the Son of God, says Saint Paul; and especially it sets love on work, which is a grace exceedingly powerful. Faith works by love. If a man's faith be up, all his graces will be so too; and if that be down, all other graces are weak and down with it. Gulielmus Parisiensis reports of a Crystal, that it hath such a virtue, as when the virtues of other precious stones are extinct, it will revive them again: Faith is such a Crystal to revive the virtue of all graces. When David's heart was so down, that he chides himself so much, Psal. 43. 5. Why art thou cast down oh my soul? he labors to recover himself by his Faith; still trust in God; he is the health of my countenance, and my God. Faith brings life, and maintains life in the soul: for it hath the most immediate union with Christ, and therefore the liveliness and activity of our graces depends much upon it: now where the graces of God's Spirit are lively and active, the allurements and threats of the World cannot much prevail.

Fifthly, Faith is a mighty prevailing grace with God and with Jesus Christ, as it is said of Jacob, Gen. 32. 28. he prevailed with God as a Prince. Luther was a man full of faith, and it was said of him, He could do what he would. Faith sets all God's Attributes on work, for the good and relief of a believer: it stirs, as I may so say, the arm of an infinite power; it opens the sluice that lets out the streams of an infinite mercy, and causes an infinite wisdom to be active, to find out ways to relieve in time of distresses; it brings in all the strength and good of the New Covenant: when Faith works, Jesus Christ is working, to make good all the gracious promises of the Gospel, and he is the Mighty God, wonderful, Counselor, the Prince of peace. Faith does not strengthen the soul in a way of suffering, by its own strength, but by the strength that it bringeth in from Jesus Christ, Rev. 12. 11. The Saints overcame by the Blood of the Lamb. Oh how willingly and joyfully does the Protector of Faith fight in such servants of his, says Cyprian! It is one thing to have interest in God and Christ, and another thing to have them working for good in a special manner, in particular causes where we desire help and relief, although it be true, that God and Jesus Christ are always working for the good of believers, in some kind or other, but yet when faith lies still and is not active, although we do not lose our interest in God, yet we cannot expect such sensible manifestations of the gracious workings of God for us, as when we put forth our faith, and keep it active and lively; and then though we be never so weak in ourselves, we set an infinite strength to work for us.

We have a notable expression of God's stirring up his strength and wisdom for those whose hearts are right with him, 2 Chron. 16. 9. The eyes of the Lord run to and fro throughout the earth, to show himself strong for those whose heart is perfect towards him; the words are, ad roborandum se, to strengthen himself: God strengthens himself, he does as it were stir up all his strength for such: And although we be in the dark, and know not how to order our steps, and to discover the subtleties of temptation, yet there is an infinite wisdom working for us; and although we be never so unworthy and vile, yet we have an infinite mercy, whose bowels yearn towards us, and will not suffer any evil to befall us; yea the more weak and succorless we are, in ourselves, if the sense of it stirs up faith, to set God on work for us, we are strong by our weakness; not only of weak are made strong, but by being weak are made strong. It is said of the Church of Philadelphia, Rev. 3. 8. that it had a little strength, and yet it kept God's Word, and had not denied his Name: Although we have but a little strength, yet if we have faith to set God's strength on work, we shall keep God's Word, and not deny his Name.

Hence in the sixth place from all these it follows, that faith is an overcoming grace: this is the victory that overcometh the world, even our faith, saith Saint John, Epistle 1 chap. 5. v. 4.

In this victory, there are three things. First, there is a conquering of the assaults of the world, so as they can do us no hurt, bnt we are able to repel the force of them.

But this is not all, there is something further: namely the making use of those things of the world for our good, that would have undone us, that is a full victory, where the enemies do not only resist and break back, but he brings the conquered into bondage, so as now he is able to use the adversary to serve his own turn: so in this conquest of faith, there is not only an overcoming of the temptations, of the pleasures of the world, but ability to use them for God, and the furtherance of our own good. And so in riches and honors: Conquerors do not use to put to the sword and destroy all they conquer, but they bring them into bondage, to be serviceable to them.

Some think there is no other victory over the world, but to throw all away presently: as we read of Crates the Philosopher, he cast his goods into the sea with this speech, Get you gone into the deeps, I will drown you, lest I be drowned of you. But this is not the way of God, we are to stay till God call us to leave that we do enjoy; until that time, you may enjoy your honors, your riches, and your moderate lawful pleasures; but to be able to use these for God, this is a great victory. The Devil often makes use of many of God's good blessings, which he gives us for our furtherance in his ways, to be a means to hinder us: so faith makes use of all his oppositions in those ways, which he intends hindrances, to be means of great furtherance in them. In former times men thought it a good piece of skill, to keep wild beasts from doing hurt; but after they got that skil, not only to keep them from that mischief they did, but to make use of them for their benefit, to make use of these skins, and their intralls, and divers other ways; this is the skill of Faith in overcoming the world, to make use of those things of the world that heretofore have done them so much hurt.

But yet further, there is a third thing in victory, which is triumph: a believer can triumph over the world, over all his allurements and threats; As Christ did not only prevail against his and our enemies, but triumphed over them likewise, as Col. 2. 15. having spoiled principalities, and powers, he made a show of them openly, triumphing over them: so Christ makes us to triumph: as 2 Cor. 2. 14. Now thanks be to God, which always causeth us to triumph in Christ.

And yet further, there is something more then all this in Faiths overcoming the world, which is beyond our expressions. By Faith we are more then conquerors, Rom. 8. 37. In all these things we are more then conquerors, in what things? in tribulation, in persecution, in famine, in nakedness, and peril of sword, while we are killed all the day long, and accounted as sheep for the slaughter: in all these things. But how more then conquerors? we gather strength by our opposition, we conquer in being conquered: Persecutors are tired more in inflicting, then we in suffering. Eusebius reports of the tormentors of Blandina, who tormented her by turns, from morning to night, that they fainted for weariness, confessing themselves overcome. And Gregory Nazianzen tells of one of the nobles of Julian, who at the tormenting of Marcus Bishop of Arethusa, said unto him, we are ashamed O Emperor, the Christians laugh at your cruelty, and grow the more resolute. Rev. 12. 11. It is said of the Saints, they loved not their lives to the death, and yet they overcame, they overcame in being killed; and this is to be more then a conqueror.

CHAP. XI.

Most men are strangers to this precious Faith; The Trial thereof discovered.

IF this be the work of Faith; if these be the glorious effects of it; then hence the faith of the most men in the world is discovered not to be right, not to be precious faith, that faith that is the faith of God's elect, because it is altogether void of this virtue and efficacy; you think you have faith, what can you do with your faith? what power? what efficacy hath it? can it draw your hearts off from all creatures here below? can it raise your spirits above all the delights, honors, profits of the world? can it satisfy your souls with God alone, as an infinite all-sufficient good? Surely a precious faith, that is, the Faith of God's Elect doth this.

First, Faith hath a mighty power of God put forth for the working of it in the soul: It is the exceeding greatness of God's power, the same that raised Jesus Christ from the dead, that works faith wheresoever ir is; and God does not use to put forth his Almighty power, in any extraordinary manner, for the wotking of an ordinary thing; therefore faith must needs be some extraordinary thing, and have some extraordinary virtue in it, wheresoever it is true, to do great things.

Secondly, Faith hath the great honor above all other graces, to be the condition of the second Covenant; therefore surely it is some great matter that faith enables to do; whatsoever keeps covenant with God, brings strength, though it self be never so weak: As Samson's Haire, what is weaker then a little hair, yet because the keeping that, was keeping covenant with God, therefore even a little Haire was so great strength to Sampson: Faith then that is the condition of the covenant, in which all grace and mercy is contained, if it be kept, it will cause strength indeed to do great things.

Thirdly, Faith hath high and glorious things for its object; it is God himself, his electing, redeeming love, the Lord Jesus Christ in his natures and offices, the glorious mysteries of redemption, &c. that it exercises it self upon: It could not have to deal with these things, if it were not a most excellent grace, full of admirable virtue and efficacy.

Fourthly, Faith hath high and glorious acts that it performs, that are essential to it.

Fifthly, it hath many glorious effects; it is that which must carry the soul through all hazards, difficulties, and oppositions to eternal life.

Surely then this grace hath exceeding great things in it: certainly the world is mistaken in this grace: It is something else that they have taken up for faith all this while; for there is nothing more dull, flat and dead, then that which they take for Faith; their hope in God, and trusting in God, what empty, heartless, lifeless things are they? No marvel though they think it an easy thing to believe; It is easy indeed to believe with such a kind of belief as theirs is: Truly we had need look to it, that we be not mistaken in our Faith, for it is of infinite consequence, upon which all depends: if we be mistaken in this, all the mercy in God, all the blood of Christ, all the good in the promises can do nothing for us.

Consider therefore again, surely that cannot be right faith, that cannot do that which the light of nature can do, that mere civility and morality can do: Suppose it did as much as they can do, yet if it can do no more, it is not right, it is not that precious faith, that will save the soul. Suppose a simple man should get a stone, and strike fire with it, and he concludes, surely this is some precious stone, because fire is stricken out of it, why? every flint, every ordinary stone that lies in the street, will do as much as this: so if a man should think surely he hath that precious faith, because he can be sober, and temperate, just in his calling, upright in all his dealings, chaste in his body, liberal to the poor; why? ordinary Heathens can do this, they were as temperate, as just, as chaste, as liberal as you, there needs no faith for this; It is enough for a man to be a rational man to do this, faith must have higher operations then reason, or else it will never carry to Heaven.

But what if it does not enable thee to do as much as a beast can do? as to be temperate in meats and drinks, what kind of faith do you think this is, when there are such glorious things said of Faith, and yet that faith you have, cannot enable you to do so much good as there is in a beast, will this faith save you? What if it does not enable you to do so much as the Devils faith? they believe, and tremble; there are many things concerning God, in his infinite justice, holiness, wrath, many things concerning sin, concerning Christ, concerning eternity that they believe, which thou believest not; or if thou sayest thou dost believe, yet thou dost not tremble, but goest on boldly, securely, presumptuously, hard-heartedly, joyfully, in a sinful and dangerous way, and is this Faith? is this the precious Faith that will save a Soul? That which thou callest Faith, does not give thee strength to resist any slight temptation; thou canst not deny a companion, thou canst not venture the loss of anything, thou canst not endure a reproachful word for Christ, and is this Faith? Good Lord, what do we make of Faith, if this be Faith? Truly, if Faith had nothing else in it, then the Faith of the most hath, I would even fall to the Virtues of Moralitie, for it were far beneath the meanest of them all.

Dare you venture your souls and eternal estates upon this Faith? Certainly, it were exceeding boldness and desperateness so to do. What if God should set all thy sins in order before thee, in the most hideous and fearful nature of them, in the true deformity and vileness of them? What if thou shouldst see God in his infinite Glory, Majesty, Holiness, and Justice? If he should show thee how thou hast wronged all his Attributes, how thou hast struck at his very Being, how thou hast been an enemy to him all thy life, resisting and opposing of him in all thy ways, darkened his Glory, contemned, slighted him, and set up the creature, yea, thy lust before him; this I dare charge every Soul as guilty of, in some degree or other. Suppose thou sawest all the creatures abused by thee, pleading against thee, and all God's Ordinances profaned, and all thy time mis-spent, and the blood of Christ crying out against thee. Suppose thou sawest the Law, full of the brightness, of the holiness, and justice of God, which thou hast broken. Suppose thou sawest the rigor, strictness, and severity of it, binding thee over to eternal death for every breach, and putting thee under an eternal Curse for every offense. Suppose Conscience were let out upon thee, and had commission to accuse thee to the full, to fly in thy face for all thy abuses of it. Suppose Satan were let out, to plead against thee, inject dismal hideous terrors into thy spirit. Suppose now all creatures were ready to leave thee, to take their everlasting farewell of thee; and now the infinite Ocean of Eternity were before thee, and thou wert to enter in upon it, either for thy eternal happiness or eternal misery. Suppose now thou stoodst before the great God, to receive the Sentence of thy eternal Doome, to have the great question of thy everlasting estate to be absolutely and unalterably determined of. Now, would such a Faith, as thou hast, carry through these things? Would it uphold thee from sinking into the bottomeless Gulf of Despair? This may be thy condition, thou knowest not how soon; and that Faith that thou hast, of what use would it be to thee, in such a condition as this?

If ever thou beest saved, thou must have such a Faith as shall be able to uphold thy heart, and keep it unto God, whensoever such a condition shall befall: though Faith be weak, yet if it be true, it enables the Soul to lay such fast hold on God, as whatsoever befalls it, can never take off the Soul from God again. Be therefore persuaded, that Faith is another manner of Grace then you imagined it to be: where Faith is true, it will do more then carry through outward straits, and hardships, it will carry through spiritual straits; into which I have made a little digression, that I might convince men, that they mistake in that which they call Faith.

CHAP. XII.

No wonder, that men of great parts (wanting Faith) do fall off from Christ, and betray his Cause.

IF it be Faith that must carry men through sufferings, and such a kind of Faith as you have had opened to you; learn then not to be offended, when you see men fall off in the time of trial; for all men have not Faith: we should be no more troubled at it, then when we see dry leaves fall off the Tree by a strong Wind: If they want the Principle that should carry them through, what wonder is it if they fall away? Whatsoever men's parts or gifts be, whatsoever profession they make, yet if the shine of Faith appears not in them, we are to expect nothing else from them; where there are but natural Principles, there it is not to be expected that Nature should be denied, when any great thing comes cross unto it.

Many who are weak, are discouraged, when they see men of eminent parts, such who have been forward in profession; such as were able to pray, and to speak admirably of Divine things; such as were able to advise, and give counsel unto others; such as were of high esteem in the Church of God; yea, Preachers, who have been very eminent, by whom the hearts of many have been much refreshed: when such in the time of trial shall fall off, and basely yield to the World, betraying the Cause of God, rather then they will suffer trouble: Upon this, those that are weak think with themselves, what shall become of me then, a poor creature, who have not the hundredth part of those abilities that such had? Surely I shall never hold out. This temptation many times is strong, it hath always been the way of the enemies of the Truth to come with this argument to those who are weak; Such and such have yielded, and will ye stand out? Are you wiser then they? Chrysostom in an Oration, in Iuventinum & Maximum, two Martyrs, brings in this objection of the Persecutors against them, and their answer: Do you not see others of your rank to do thus? They answer; For this very reason we will manfully stand, and offer ourselves as a Sacrifice, for the breach that they have made. Wherefore, seeing this is that which the Adversaries of the Truth make such use of, it hath need of the fuller answer. For a more full answer thereunto then,

First know, that the least degree of true Faith will go further then all the abilities of natural parts and gifts that ever were in the world; and true Faith may be, where natural parts are very weak, and where there is little appearance of common gifts: and on the other side, where these are in the greatest eminency, yet the Soul may be altogether void of Faith. You are deceived, if you think, where there are stronger parts, and most gifts, there must needs be the greatest measure of Faith; and where parts are weaker, and scarce any common gifts, there must needs be the least: No; God doth not dispense this glorious grace of Faith according to this proportion: Not many wise, not many learned, but God chooseth the poor in this world to be rich in faith: When the glorious Mysteries of the Gospel are hid from the wise of the world, even then are they revealed to those that are Babes. God's ways have usually been, to choose weak and contemptible things to honor himself by, that the glory of his Grace and Power might the more appear; and hath not so ordinarily made use of men of great parts, that have been eminent and glorious in the world, because in them the grace of God would not be so much honored, some of the honor would stick to them.

Consider secondly, if the example of these men were the ground of your profession of Religion, then their falling off might justly be your discouragement: but if you had better grounds, if the evidence, the beauty, the authority, the power of, and love unto the Truth, were your grounds; then your grounds remaining, and the Truth being the same, you should not be discouraged, but go on in your way.

Thirdly, if you think to hold out by the strength of any degree of excellency whatsoever that you could see in them, then you might justly be discouraged, because you have not so much as they had; all that you saw in them, were gifts, and parts, and profession: If you think that these should carry you through sufferings, you are utterly mistaken; but if you make account, that that which should carry you through, be another Principle, a hidden one, that cannot be seen in any, then there is no cause of discouragement.

Fourthly, hath not God acquainted you with the infinite deceitfulness of the heart of man; That it is a bottomless depth of evil, and desperately wicked, beyond that which any is able to know but God himself? And will you then depend upon man, and that in a matter of so great consequence, as the cleaving to, or the forsaking of the Truth of God?

Fifthly, the falls of those who have been thus eminent, are just judgments of God upon hypocrites, and those that are carnal and naught, to be a stumbling-block to them, at which they should fall, and break themselves, and never rise again: Now, if you should stumble too at this stumbling-block, it were an ill sign, and a heavy judgment of God against you; Therefore take heed, that it prevails not too far with you.

Sixthly, how do you know, but that these men, in the midst of all their profession, had some secret sin maintained in their bosoms, some secret lusts that lay next their hearts? And if so, no marvel though all the seeming good they had, vanish and come to nothing, in the time of trial.

Lastly, the more glorious they were, and failed, and the more weak and contemptible, either in your own eyes, or in the eyes of others, you are, the greater is the mercy of God towards you, if he gives you a heart to hold out, and the greater honor will it be for you, both before God and men; You shall be brought against them, in the Day of Judgment, to condemn them.

CHAP. XIII.

The difference between the heat of men's own Resolutions, and the true heat of the heart by Faith, in suffering for Christ.

IF Faith be the Principle that carries through sufferings, then let men take heed, that they trust not to their own Resolutions; as if, because now they think they would suffer any thing, let men do what they can against them, therefore they shall be able to go through: Many have deceived themselves in this. The difference between the heat of men's Resolutions, and the true heat of the heart by Faith, is like the difference of the heat of the Fowl breeding over her eggs, and the heat of the fire; the one is a heat of life conveying life, but not the other; Faith warms the heart, so as it conveys life, but not so our own Resolutions. We have had many sad experiences of the falseness of men's hearts, from time to time in this particular, who before the trial have been very confident and resolute, yet they have most shamefully failed, and fallen off from the Truth, when the trial came.

The example of Doctor Pendleton, mentioned in the Book of Martyrs, is remarkable in this kind, the story is generally known: The Doctor was full of confidence and resolution, and professed▪ That those fat sides of his should fry in the fire, before he would yield; and yet how shamefully he forsook the Cause of God, you all know. Those who vaunt most, have many times the least courage, as those creatures who have the greatest hearts of flesh, are the most timorous, as the Stag, the Panther, and the Hare. It is not enough that men, in the profession of their resolutions, speak as they think, and as they are persuaded for the present; this is not to be trusted to: for he that trusts his own heart, is a fool, says Solomon, Prov. 28. It is good counsel Luther gives a German Minister, in an Epistle he writes to him; Walk in fear and contempt of yourself, and pray to the Lord that he may do all things, and do not you think to do anything, but be you a Sabbath unto Christ, so his expression is, (that is) rest your spirit in Christ.

What resolutions are those that are like to fail, and to come to nothing in times of trial.

First, rash resolutions, when men resolve without serious consideration, what sufferings mean, what they will cost them, and how hard they will be to them when they come; they do not make them as present to them, by meditation before they resolve; resolution, in such things, should be the fruit of much meditation; there need be much musing before this fire break forth.

Secondly, when there is no brokenness of spirit joined with their resolutions, but their hearts are puffed up, pride discovering it self, as in other of their ways, so even in their very resolutions of suffering great things for God.

Thirdly, when men resolve what they will do, but for the present they can suffer nothing; if they be crossed never so little, their hearts rise, they are overcome with distempered passions, they cannot bear any contradiction, but must have their own wills, and their own turns served, or else there can be no quiet with them.

Fourthly, when men resolve for sufferings hereafter, but have no heart to that present service, which God calls now to, God hath little honor from them that way, they are negligent and loose in present duties; surely these men, who fail thus in service, are not like to hold out in suffering, let them resolve what they will.

Fifthly, when men are full of resolutions, and speak great words that way, but they do nothing to lay up and prepare for sufferings. What care and endeavor is there to cleanse the heart? to strengthen Faith? to get more full sense of God's love? to provide spiritual armor? what prayers? what tears are sent up to God afore-hand? Strong resolutions, if they be right, will bring forth strong endeavors; otherwise they will certainly vanish.

Sixthly, when men's resolutions come from external principles, they are acted by something from without them, as the examples of others, or esteem from others, or persuasions by others, more then from any principle within themselves. We read, Heb. 10. 34. those Christians there mentioned held out in their resolutions, to the suffering the spoiling of their goods with joy, knowing within themselves, that in Heaven they had an enduring substance; they had their principles within themselves.

Seventhly, when resolutions come merely from anguish of men's spirits, in regard of present trouble that men are in, from the hand of God upon them, it may be then they will resolve to do or suffer anything; but these resolutions seldom come to anything: It is strange that men should trust to them, considering the abundances of experiences, both from themselves and others, that they have had of the usual falseness of them.

Eighthly, when resolution comes merely from conviction of conscience, and not from any love to truth, although conscience shall tell a man if he forsakes God and his truth, to prevent some present troubles, that that evil which he shall bring upon himself (in regard of the guilt of sin, and the wrath of God against him) will be infinitely greater then any he can suffer, yet if there be not a true love to the truth, there is no hold of this man, his corrupt heart will break all the bonds of conscience.

Ninthly, when men trust to their own promises they make to God, to stand for his truth, more then to God's promises, that promise strength to enable them to it; they are confident, because they are resolved they shall go through, and so let the promise of God lie, and make no use of it; now these resolutions are not like to carry men through sufferings, at least not in a gracious manner.

First, because they are but natural, and natural strength can carry no further then it hath natural props and succors to uphold it, and maintain it withal, which may all fail in some kind of suffering that God may call unto.

Secondly, there is much difference in men's apprehensions from themselves; at one time they apprehend things strongly one way, at another time another way; especially when things come to be present, their apprehensions of them are far different from that they were, when they apprehended them as future.

Thirdly, there is a great deal of difference in the frame of a man's heart, to his own feeling when his lusts lie still, from that which there is when they come to be stirring: sometimes men's corruptions are restrained, and are very quiet, and then they have good resolutions, at other times their corruptions are stirring and active, and then they are quite off from that they were, the mind is blinded, the heart is carried on violently in ways contrary to former resolutions.

Fourthly, men know not the strength of temptations before they meet with them, they think it is an easy matter to encounter with them, but when they come, they find them far stronger then they imagined, and they not being prepared for such strength, are overcome by them.

Fifthly, it may be when sufferings come, men shall not find that comfort, that encouragement, that they expected either from God or men, they (it may be) made account of, and promised to themselves great matters, that surely their pains and troubles would be much eased with the comforts they should have, and many would encourage them, and, it may be, when it comes too, they may be left desolate, as a bottle in the smoke; as David speaks of himself. God many times even in sufferings withdraws himself from his own people for a while, for their trial; and those from whom they expected comfort may leave them, and grow strange unto them: Now if there be no higher principle then ones own resolutions, the heart will fail: In such a case, there had need be Faith to carry through.

But may we not resolve then aforehand what we will do?

Many upon hearing how others fail, in performing their resolutions, and that a man may be very confident of what he will do, and yet when it comes to trial, do nothing; therefore they think it is in vain to resolve, they go on in a slight negligent way, and never endeavor to bring their hearts to any resolution at all, they say we can do nothing of our selves, God must do all, no man can know what he shall be able to do, before the trial comes; but it is apparent, that the cause why these men do not come to any resolutions, is not from any true sense of their weakness: For,

First, their hearts are not humbled before God in the sense of it.

Secondly, they do nothing to strengthen themselves, to help against any such weakness of theirs, as they speak of: if you be so weak, you had need take much pains afore-hand to get strength, to lay up something that may help in the time of need: but the reason why you never come to resolution, is:

First, because of the sluggishness of your spirits; you will not take pains in examining your hearts, and in endeavoring in the use of means to attain to this.

Secondly, there are engagements between your hearts, and the world, and sinful distempers, which you are unwilling to break off, which must be broken off, if ever you come to any true resolutions, which are like to hold.

Thirdly, sufferings are such tedious things to you, as you cannot endure to think of them afore-hand, much less make account of them, so as to prepare for them, such thoughts would trouble you, they would damp your carnal joy, you could not go on so quietly and securely in the enjoyment of your contentments in the world, as now you do, when you put off all thoughts of suffering any trouble.

But let such know, that resolution afore-hand may stand with brokenness of heart, from the sight and sense of our own inability; and when it is a resolution of faith, it ariseth from the sense of our own weakness, and dependence upon God for strength: none are more sensible of their own weakness, then they who are most resolved, whose resolutions are raised by their faith; for Faith is an emptying grace, whereby the soul goes out of it self for all strength and supply of all good from another; and for such resotions which have such a principle, we ought all to labor.

For first, it brings much ease and comfort to a gracious heart, when it is freed from fears and doubts, and is come into a settled and resolved way.

Secondly, it helps against many temptations; the soul will not be listening to the reasonings of flesh and blood, and to the suggestings of Satan, as formerly it did; neither will Satan now so annoy and pester the soul with temptations, as he was wont to do, when it was in an unresolved way.

Thirdly, God accepts of this resolution, as the will for the deed, though a man be never called to suffer, yet he shall have the crown of sufferings, because he had the resolution of Faith for sufferings.

Fourthly, this is a strong engagement when sufferings come, to strengthen the soul against them: therefore there may be resolutions afore-hand, yea they are exceeding profitable, of great use, but they must be resolutions of Faith, not our own trusted unto.

What are those resolutions that do come from Faith?

First, when knowing our hearts, what principles of Apostasy we have in them, we seek help in Christ, and in the promise.

Secondly, when our resolutions purify our hearts.

Thirdly, when they cause us to endeavor to get in all spiritual strength that the Word reveals.

CHAP. XIV.

How to know the root or principle from whence all that we do or suffer comes.

EXamine therefore whether Faith be that which carries us on in our sufferings: for it is possible that a man may suffer the loss of much, and endure hard things upon other principles; as from natural stoutness of spirit, from natural courage, or from pride, or from natural conscience, from these there may be resisting oppositions, and suffering much trouble, but not in that gracious way, as to be a sweet savor unto the Lord. Where Faith is the root and principle of self-denial, there is another kind of self-denial then that which ariseth from any other principle: Now this is to be examined, it concerns us much to know the root and principle from whence all that we do or suffer comes, God looks most at that; there may be beautiful flowers grow out of a stinking Root, glorious actions may proceed from Natural Principles. Wherefore, for trial, let us examine the differences that there are between one that is carried through sufferings by natural stoutness of spirit, and another that is carried through by Faith. Secondly, the differences between Pride and Faith, in this work. Thirdly, the differences between Faith, and the strength of Natural Conscience.

For the first, take these Notes. First, where self-denial is from Natural Principles, it is but particular, not universal. In some eminent thing, a natural spirit may deny it self; but upon examination it may appear, that in other things it makes self its end, even in things where God requires self-denial, as much as in the other: whereas, if it came from Faith, it would not be partial, but appear in one thing as well as in another, so far as God calls thereunto; that which works by rule, works evenly, impartially, constantly.

But there is none, but in some things may at sometimes seek themselves.

There is nothing wherein a gracious spirit gives liberty to its self so to do. If there be true Faith, the Soul sets it self in the bent, frame, and endeavor of it, against all self-seeking, in everything proportionably, according as the rule requires: if self prevails at any time, it is beyond the scope, intent, frame, resolution, and true endeavor of the Soul; and when that, wherein self hath prevailed is taken notice of, it takes revenge upon it self in that thing rather then any other.

Secondly, where suffering troubles come from a Natural Root, the Soul is not conscious to its self of its own weakness; it knows not the power of corruption in the heart, it understands not how self may be sought, in denying ones self: such a one is not acquainted with the secret distempers, those inward windings and turnings of his own heart; those depths, those wiles, those devices of Satan, and of his own spirit: he seeth not need of a higher Principle, to enable him to any gracious manner of self-denial; he looks at it, but as a thing within his own reach; he is not fearful, and jealous of himself. But it is otherwise, where self-denial comes from Faith; the business and work of Faith, is the getting up on high, and fetching strength from on high, knowing, that the Soul in its self hath nothing but corruption and weakness.

Thirdly, when it comes from Natural Principles, there may be some appearance of self-denial in outward actions, and willingness to suffer, but there is little care of mortifying inward Lusts; Lusts within are suffered to swell, to rankle▪ and fester. Natural Principles do not strike at the root of evil; there may be a restraint of some evil, but the root of bitterness still remains in the strength of it: but Faith begins within, it works to the bottom, and strikes at the root of evil, at all the corrupt Principles that are in the inwards of the Soul; it empties out self from the most secret inward holds that it had, it will not suffer self to lie in any secret corner.

Fourthly, when bearing sufferings arise from Natural Stoutnesse, and Courage; such a one does neither begin, nor strengthens himself afterwards, upon divine grounds and arguments, so as the Believer doth: his willingness to suffer, does not proceed out of love to God, for his infinite excellency, as infinitely worthy, that whatsoever the creature is, hath, or can do, or suffer, should be at his dispose; the Lord hath dealt infinitely bountifully with me, he hath been merciful to me, and set his love upon me: Now, these beams of God's love, warming, and enlarging, and quickening the heart of a Believer, sets him even on fire to do or suffer anything for God. But those who are carried on upon Natural Principles, feel no such thing; neither do they make use of spiritual weapons, or spiritual arguments, to strengthen them, as Faith does.

Fifthly, where natural Stoutnesse and Courage is the Principle, there the Soul is not raised higher in its courage for God, then when the cause only concerns it self; it discovers as much stoutness and courage in natural things, as it does in spirituals: But this strength in sufferings, that comes from Faith, is a strength far more raised in the cause of God, and spiritual things, then in any other. In other things, it may be the heart is weak, full of fears, knows not how to withstand any evil: but in the cause of God, it finds a Principle, carrying it beyond that it is otherwise; There it is full of courage, it is able to look upon the face of any man, to stand out against the proudest persecutors. As that Martyr Alice Driver told the persecutors, That though she was brought up at the Plough, yet in the cause of Christ she would set her foot against the foot of any of them all. Many poor weak women, and children, have manifested that courage and boldness in the cause of Christ, that hath daunted the hearts of their enemies. As we read, Acts 4. 13. when the Rulers, Elders, and Scribes, saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled, and they took knowledge of them, that they had been with Jesus. It was their being with Jesus, it was their faith in Christ, that raised them higher then their natural Principles, so as to make their enemies to wonder at them.

Sixthly, the power of resisting sufferings, that comes from Natural Principles, is not a fruit of much humiliation, brokenness of heart, seeking of God aforehand. When Esther was in hazard, when she was to go about a work, wherein all her honor and her life must be ventured, she falls to fasting and prayer, and causeth others to fast and pray for her; and so she came to that resolution, If I perish, I perish. Men full of stoutness, and natural courage, think that mournings for sin, breakings of the heart in godly sorrow, keeping down the Soul in humiliation, make men timorous, and Cowards; that it abates, if not wholly takes away their valor and stoutness: but God's people never find more courage and heavenly fortitude, then after much humiliation for sin; the more brokenness of heart for sin, the more stoutness and courage in resisting of sin, and in suffering any evil, rather then to admit any sin. Wicked men indeed have stoutness and courage, for the maintaining of their lusts, in which the courage and stoutness of the world is especially let out; but all the courage and stoutness of godly men, is in opposing of sin, and in doing and suffering for God.

Seventhly, if there be only natural strength to enable to a willingness to venture upon any way of suffering, there cannot be that confidence of a good issue that Faith brings with it, where that is the Principle. Faith can assure the Soul, that the issue shall be good, whatsoever seems to the contrary; although the sufferings seem to be never so black and dismal, Faith can look beyond all to a glorious issue, and through the assurance of this, can keep the Soul in a spiritual heavenly security, in the midst of all evils that do befall it. The confidence of that glorious issue of all sufferings, that the Faith of Saint Paul raised his heart unto, 2 Cor. 4. 17, 18. is very remarkable. For our light affliction, which is but for a moment (saith he) worketh for us a far more exceeding and eternal weight of glory, while we look not at things that are seen, but at the things which are not seen, &c.

Eighthly, Natural Principles cannot welcome afflictions with such joy and delight as Faith can. How have the Martyrs kissed and embraced the Stake, accounting that day the happiest day that ever they saw. It is said of the Christians in the 10. Heb. 34. That they suffered with joy the spoiling of their goods. Faith does not only enable to suffer with patience, but to suffer with joy. And Rom. 5. 2. Saint Paul saith, we rejoice in tribulations. Now others by their natural courage may encounter with afflictions, and perhaps they may endure them with some patience, but they cannot thus rejoice in them.

Ninthly, where Natural Strength only enables, there the soul is not more humble, after it hath gone through difficulties, but it is puffed up, as having passed through hard things, and done some great matter; but where Faith is the principle, the soul knows that it was not from anything in its self; but if it had been left to its self, it should have basely forsaken the cause of God, it should have dishonored God and its holy profession; and therefore it rejoices not in its self, but in that power from on high, that came in and assisted it. I live, saith Saint Paul, but not I, but Christ in me, so I was able to go through such and such straights, saith a believing soul; No, not I, but the virtue and power of Christ in me carried me through. Of a truth, saith Bernard, To glory in God alone, cannot be but from God alone.

Tenthly, if the principle be only natural courage, although such a one may be very ready at first in denying himself, yet if after he be crossed more then he expected, and finds worse success then he looked for; if he does not see some natural good coming in, he is soon discouraged, the heart sinks, as not having sufficient to uphold it and carry it out in that it hath undertaken.

Yet further, such is the deceit of a man's own heart, as a man may suffer much out of the pride of his heart: as a man may serve himself, in serving God, so he may seek himself in denying himself in that which is the cause of God. Crates the Philosopher before mentioned, who cast his goods into the Sea, that he might not be hindered in the study of Philosophy, Jerome calls him gloriae animal, and a base slave to popular breath: so many may be content to lose much, and suffer much, and all out of vain-glory, they may be in base slavery to the applause of men: Great things out of pride did Heathens suffer for their country. Were it not that men's hearts are desperately wicked, and deceitful, one would wonder how this should be.

The men of the world are ready to cast this aspersion upon all that suffer, they say they suffer out of vain-glory, & so if they be forward in service, they still say it is from the pride of their hearts; when they can say nothing against the things they do or suffer, then they judge their hearts: this shows, that to suffer for God, or to be forward in service is a glorious thing, otherwise why should they think men do them to seek glory by them; but although it be a slander that arises from their malicious hearts against the truth, to accuse the sufferings of God's people of vain glory, yet certainly there may be a principle of pride, that may carry men on even here; but there is much difference between that suffering that a man is carried through by Faith, and that which a man is carried through by pride: as,

First, if pride be the principle, a man is ready to put forth himself though he be not called: It is true that in some extraordinary causes, a man may have an inward calling, by some extraordinary motion of God's Spirit, as some of the Martyrs had; but in an ordinary way, a gracious heart fears it self, and dares not venture until God calls, depending more upon God's call, then any strength it hath to carry it through: Faith ever looks at a word; It puts on to nothing, but according to the word; where there is not a word to warrant, there we may conclude, that faith is not the principle that acts, but self. True Christian fortitude leads into dangers, only by divine providence or precept, when God bids a man undertake dangers, or bids dangers overtake him.

Secondly, where pride is the principle, such a one cares not much how the cause of God goeth on, any further then he is interested in it, if God will use others to honor his Name by, and further his cause, except he may some way come in, he regards it not, he is not more solicitous, how the cause of God in other things that concern not his sufferings prospers; howsoever therefore he may speak much of God's glory, in that cause for which he suffers, yet if he be not affected with the glory of God in any other cause, that concerns not his particular, it is an argument that it is his own glory, rather then God's, that is aimed at.

3. Thirdly, a proud heart does not strengthen it self so much in sufferings, with the consolations of God, the sweet of the promises, as it doth with its own-self-proud thoughts; the heart is not taken up so much with the glorious reward of God in Heaven, that spiritual and supernatural glory there, as with some present self-good here; whereas Faith is altogether for spiritual and supernatural good, it carries the soul beyond present things, that are only suitable to nature.

Fourthly, where pride is the principle, there is no good got by sufferings, the soul doth not thrive under them, it doth not grow in grace by them, it grows not to a further insight in God's ways, it grows not more holy, more heavenly, more savoury in all the ways of it, the luster and beauty of godliness does not increase upon such a one, he is not more spiritual, he doth not cleave closer to God; he is not more frequent with God in secret, he doth not enjoy more inward communion with God then formerly; whereas when our principle is right in suffering, there is never such thriving in grace as then, then the Spirit of God, and glory useth to rest upon God's servants; a godly man's service prepares him for suffering, and his suffering prepares him for service. The Church did never shine more bright in holiness, then when it was under the greatest persecution.

Fifthly, where pride is the principle, there is not that calmness, meekness, quietness, sweetness of spirit in the carriage of the soul in sufferings, as where Faith is the principle. Pride causes the heart to swell, and belke, to be boisterous and disquiet, to be fierce and vexing, because it is crossed: but Faith brings in the Spirit of Jesus Christ, and that was a quiet and meek spirit in sufferings, as the sheep before the shearer; when he was reviled, he reviled not again; where there is reviling and giving ill language, surely there pride is stirring in that heart. Cyprian speaking of the Martyrs contemning death, and yet were gentle and meek, says, We see not that humble loftiness, or that lofty humility, in any but in the Martyrs of Christ. A Christian doth never tread down Satan so gloriously, as when he suffers in a right manner for the truth: But it is the God of peace that does it in him; God as the God of peace treads Satan under our feet, but where there is nothing but boisterous tumultuousnesse, bitterness, vexation, there God does not rule as the God of peace in that heart.

Sixthly, a proud heart is not sensible of its own unworthiness, that God should use him in suffering, or help him through it in any measure, wondering at the mercy of God, and blessing his Name, that whereas he might have suffered from his wrath for sin in Hell forever, that yet God will rather call him to suffer for his Names sake: where it is from a spiritual principle, this will be.

Seventhly, if from vain-glory, then in such kind of sufferings that will be reproachful to him, and where there are none to honor him in them, there he fails; if God call him to some kind of sufferings, wherein he should be laid by, as a vile and contemptible thing, and nobody regarding of him, or taking notice of him, these sufferings would be very tedious to him; or if he lives in such a place where none will join with him, to encourage him, but every man scorns him in them, this will be hard to him; yea, so hard, that he cannot bear it.

But Faith will carry through these, if it be the cause of God, it is enough to faith, it is able to rejoice in the midst of all reproaches, and all scorn and contempt, and filth, that the world can cast upon it: if that which be done, be acceptable to god, a gracious heart thinks there is glory enough put upon it: That place, 1. Pet. 2. 20. is very observable: What glory is it, if when ye be buffeted for your fault ye take it patiently? but if when you do well, and suffer, ye take it patiently, this is acceptable with God. Mark the opposition: If it had been direct, it would have been thus; What glory is it, if when ye are buffeted ye take it patiently, but if you do well, and suffer patiently, this is glorious, there is no glory in the other, but in this is glory, that is the meaning of the Apostle, but he does not say this is glory, but this is acceptable to God; and in that he says as much, for that is the greatest glory to a gracious heart, that anything that he does or suffers may be acceptable to God, let it appear outwardly never so mean and base.

Eighthly, if it be vain-glory, then greater respect and honor in some other thing will take him off: If the honor in another thing be greater then that he hath by his sufferings, he will quickly grow weary of his sufferings, and will find out some distinction or other to wind himself out of them. Many who have been taken off this way, have suffered much a while, but finding it heavy, and seeing another way, wherein they think they might better provide for themselves, they have by degrees fallen off to it, and proved base time-servers, to the dishonor of God, and their own everlasting shame. Demas suffered a while with Paul, but at last he for sooke him, and embraced this present world.

Ninthly, when a man is acted by his pride, there is joined with his sufferings a desire of revenge, he would if he could return evil for evil, and doth as far as he dares. The heart is enraged against those from whom they do suffer; but those who have Faith to be their principle, they commit their cause to God; though men curse, they bless, they can heartily pray for their persecutors, as Christ and Stephen did for theirs. The Banner over a gracious heart, in all the troubles that befall it, is Love; and therefore, whatsoever the wrongs be that are offered to such, there is still a Spirit of Love preserved in it.

Tenthly, if vain-glory be the principle, he loves to make his sufferings known, and in the making of them known, he will aggravate them with all the circumstances he can, to make them appear the more grievous, that so he in the suffering of them, may appear the more glorious. It is a good observation that Master Brightman hath upon that expression of Saint John, Rev. 1. 9. I was in the I will that is called Patmos, he does not say, I was banished into the I will, by the wicked cruelty and malice of mine enemies; No, only thus, I was in the I will. The humble man rather desires that his sufferings might make God known, then that himself, or any others should make his sufferings known; he desires no further notice should be taken of them, then whereby God may be glorified in them.

Lastly, a proud man makes his boast of himself, what he did, and how he answered, and what success he had, whereas the other makes his boast only of God. The boasting in ourselves, in regard of our services or sufferings, makes both us, and all that we do or suffer, to be vile and base in the eyes of God and man. It is a notable witty expression of Luther; by men's boasting of what they have done (says he) haec ego feci, haec ego feci, I have done this, and I have done this, they become nothing else but Feces, that is, dregs.

Thirdly, a man may suffer much likewise from a Natural conscience, where there is no principle of Faith, yet this is the best principle of all others next to that of Faith; but it may be, where there is true sanctifying and saving grace; many of the Heathens suffered much in their way of Religion, out of the principle of a natural conscience. As Socrates was condemned to be poisoned, for opposing the multiplicity of God's, teaching that there was but one God. In a way of justice, the Natural Conscience of Fabritius set him so strong against any opposition, that it was said of him, That you might sooner turn the course of the Sun, then Fabritius from the course of justice. Now, Natural Conscience may put a man upon a way of suffering,

First, by the strength of that conviction it hath of some Truths of God, of the Equity of them, of that Divine Authority that there is in them, of the dependence they have upon the prima veritas, the first Truth, which is God himself.

Secondly, Natural Conscience may be convinced of a greater good that there is in the enjoyment of the peace and quiet of the mind, then in the enjoyment of all outward comforts whatsoever; and a greater evil in the torment of spirit, and misery that will follow, if anything be done against that light it hath, then there is in all evils that the world can inflict.

Thirdly, Natural Conscience may so urge Truths upon the Soul, it may so follow it with importunity, casting fears and terrors into the heart, that it will never suffer the Soul to be at quiet, in a way of self-seeking, in any way of providing for the flesh, contrary to that light that God hath set up in it. Wherefore, although there be not much natural courage in a man, nor seeking vain-glory from men; yet the loss of many comforts, and many evils may be suffered, out of the power of the light that there is in a Natural Conscience. But there is much difference between this kind of suffering, and that which comes from a Principle of Faith: as thus:

First, where it is only from a Natural Conscience, the Soul is urged, and put on by force of a command; but it is not encouraged by, it receives not strength from, it is not sweetened with the Promise; it finds no Promise of the second Covenant, at least no ability to close with any Promise, from whence it receives help in the sufferings: but where there is a Principle of Faith, the Soul finds three sorts of Promises in the Gospel, with which it closeth, from which it finds much help: As first, the Promises of assistance; secondly, the Promises of acceptance; thirdly, the Promises of reward, both here and eternally hereafter: These, Natural Conscience hath no skill in; it puts on a man to suffer, but it gives no strength; he goeth to it in his own strength: Conscience urgeth the Soul, so as it dares not do otherwise; but it doth not assure it, that God accepts either of person or performance: it looks to present quiet, having nothing to persuade it, that it shall at length attain unto the glorious reward that God hath promised unto those who suffer out of faith for his Name sake.

Secondly, Natural Conscience doth not make a man glad of that light it hath, and the power and activeness that there is in it; that it will not suffer him to be at quiet, unless he do deny himself in that which is dear unto him: if he had not that light which he hath, he might enjoy himself in his own way, without that trouble and vexation of spirit that now he feels; he therefore opposeth and seeks to extinguish his light, rather then to use any means to maintain and cherish it: but where there is a Principle of Faith, that Soul loves that light it hath, and blesseth God for it, accounting of it a great mercy; and therefore seeks by all means to maintain and increase it, and joins side with it all he can.

Thirdly, where there is only a Natural Conscience, such a one is very hardly brought to suffer anything; he seeks to put off the Truth as much as he can, that he might not be convinced by it; there must be wonderful clear evidence, that he can by no means shift off, or else he will never be convinced; he will part with nothing, unless it be wrung from him with great strength, of undeniable evidence of the Truth; it must so shine upon his face, as that he cannot shut his eyes against it: but where there is a Principle of Faith, it is not so, the Soul being willing and ready to yield up all it is, or hath, to God; it is as willing to entertain suffering Truths as any other, Psal. 18. 44. As soon as they hear of me, they shall obey me. It is a hard thing to convince a man of a suffering Truth, if he hath not a suffering heart: Many men will say, if they were convinced, that such a thing were a Truth, that if it were a duty that God requires of them, they would yield unto it, whatsoever became of them; but yet they do not see it to be so: but the deceit of their hearts lies here, that they knowing they dare not oppose it, if they were convinced, and that it will bring upon them much trouble, if they be forced to yield to it; therefore they are unwilling to be convinced, they shut their eyes against the light: arguments of less strength can prevail to convince them in other things, but here strong light will not do it, because they fore-see the ha • d consequences that will follow: but where there is a suffering heart, a willingness to sacrifice all for the least Truth, how soon, how easily is such a one convinced of any Truth? When the mind of the hearer is good, it easily assents to the word of Truth, says Chrysostom.

Fourthly, a Natural Conscience does not prize an opportunity of suffering, so as those do who have a Principle of Faith; they go to it as a great mercy, they account it as a great privilege, that God calls them forth unto, and gives them opportunity for the testifying of their love to his Name, and the expressing the work of their Grace for his praise; accounting of it the highest improvement that may be, to lay down all at God's feet in a way of self-denial: the other may suffer the same thing, but he looks upon his sufferings as a great part of his misery, and at the way of God's providence, bringing of him thereunto, as a great evil unto him.

Fifthly, a Natural Conscience rests in the thing done, in the very work of enduring troubles; there doth not appear the Grace of God in the manner of his sufferings, in the carriage of his Soul in them; there doth not appear the Glory of God, in the enabling of him to go through them; neither is he much solicitous about that, but only how he may bear them, and get thorough them: but Faith sets on work all the Graces of God's Spirit, by which the sufferings of one truly gracious are much beautified, his Spirit is exceedingly savory in them. Psal. 89. 17. It is said, God is the glory of the strength of his servants: Thou art the glory of their strength. Now this was in a time of great trouble to the Church, as appears Verse 38. and so forward: But thou hast cast off, and abhorred, thou hast been wroth with thine anointed; thou hast made void the Covenant of thy servant, thou hast profaned his Crown, by casting it to the ground; thou hast broken down all his hedges, all that pass by the way spoil him, he is a reproach to his neighbors, &c. Yet even at this time, God gives such strength to his people, as that his Glory shines in it: Therefore surely it is more then can be by any natural work.

Sixthly, a natural conscience may put a man upon the way of self-denial, but such a one accounts the ways of God hard ways, because of the troubles he meets withal in them, he is brought out of love with God's ways, and he is weary of them, he is even sorry that he came into them, and could be content to with-draw himself from them, if he knew how to do it; but a believer suffering in the ways of God, he still likes well of them, he speaks good of them, his heart cleaves close unto them: Sufferings are esteemed the better, because they are in the ways of God, and the ways of God are not esteemed the worse, because they are in the ways of Suffering, his Suffering confirms him in them; a crucified Christ, and persecuted godliness, are very lovely in his eyes: Cant. 1. 13. A bundle of Myrrh is my beloved unto me, he shall lie all night between my breasts; Myrrh is a bitter thing, although Christ be as Myrrh, yet he shall lie between my breasts, next to my heart, as most lovely and delightful to me: where there is true godliness, such a one whatsoever he meets withal in God's ways, he never opens his mouth again to speak against them, Ezek. 16. 63. and Psal. 44. 17, 18, 19, 20, &c. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant, our heart is not turned back, neither have our steps declined from thy way, though thou hast sore broken us in the place of Dragons, and covered us with the shadow of death, &c. And Psal. 89. from the 38. verse to the 52. we read of Ethan making a most lamentable complaint for the miseries of the Church, and yet he concludes, Blessed be the Lord for evermore: and this not formally, or slightly, but earnestly with much affection, and therefore he adds Amen, and doubles it, Amen, Amen: as if he should say, let the troubles of the Church be what they will, yet God and his ways shall be forever blessed, in mine eyes, in my heart.

Seventhly, where there is only a natural conscience, such a soul is satisfied, rather in its own peace that it hath, by yielding to that which conscience puts him upon, then in any glory that God hath by that which is suffered: As he doth not aim at the glory of God, but at the quieting of his conscience, so he looks not much after the glory of God that should come in by his sufferings.

Eighthly, natural conscience may put a man upon denying of the world, and suffering hard things, yet the heart is never by it crucified unto the world, the inward lusts are not mortified, there remains still as much love to the world as ever there was, there is yet a drossy unclean spirit within, the corruptions of the heart still remain in the root, howsoever they be kept in for a while, by the power of conscience, such a one would as gladly enjoy the delight of the world as ever, but he dares not: but where Faith is the principle, there the inward corruptions of the heart are mottified, Faith crucifies the heart unto the world, it does not only enable to deny ones self in outward things, but it changes the very frame and temper of the heart; the inward disposition of the soul is not after anything in the creature, as it was before, but it is sanctified, it is made heavenly, it is raised above anything that is here below.

Ninthly, where the principle is only Natural Conscience, there comes in no new supply of strength in the time of suffering, but all that is done, is by the first strength, that put him upon it, he is all the while spending his strength, as an Army that fights without any new succors: But Faith brings in new supplies, new succors continually; strength grows even in sufferings; as the Palme Tree is not only kept from being bowed down by weights, but it grows higher even whilst weights are upon it.

Hence lastly, where a man is enabled to suffer by a Natural Conscience only, there one suffering does not prepare for another, but the more he suffers, the more shye he is of hazzarding himself another time, the more afraid he is of suffering afterwards. It is in his suffering as it is in his service, one service does not prepare him for another, he is not fitted by one duty to do another; but where the heart is truly gracious, as the more such a one does for God, he is still the more ready, and the more fit to do further service; so, the more he suffers for God, the more ready he is to suffer further.

We see by all this what great deceit there is in man's heart, even there where there is the least suspicion of it; we often think our hearts may deceive us in doing, but we do not fear our hearts in suffering; let us learn now, that deceit lies closer then we thought of, we had need look well to our principle in suffering, or else we lose the honor of it. That place is observable, Mat. 19. 27. 30. Peter tells Christ, that he and the rest of the Disciples were content to forsake all for him: Well, says Christ, But many that are first, who suffer much for me, yet if they look not well to their principle, if there be mixture, and nature and self appear in their sufferings, they shall be last; others who suffer not so much shall be preferred before them; and cap. 20. 16. he give the reason why many who are first, who are very forward, shall be last, because many are called, but few are chosen, many are called to endure hard things for God, but few are chosen, few suffer so, as to be accepted as the chosen ones of the Lord. Faith puts an excellency upon what we receive, upon what we do, and upon what we suffer; that which we have by Faith, is better then that we have any other way; and that which we do or suffer by faith, is better then that which is done or suffered any other way. The Scripture makes it a great matter that Abraham should have a child when he was a hundred years old; why Terah his Father was a 130. when he begat Abraham, but because Abraham had his child by faith, therefore it was a great matter: And so in all other things that we have, do, or suffer, if they be by Faith, they are great things.

CHAP. XV.

Comfort to those who have true Faith.

IF Faith be that grace that will carry a soul through the hardest things, then here is comfort to those who have true Faith, you have that which will uphold you, which will certainly bear you out, and safely, and comfortably carry you through all the troubles that you can meet withal in this world: When you hear of the many afflictions that God's people are exercised withal, and the many troubles through which we must pass to Heaven, be not discouraged, you have more then your own strength. It is a notable speech of Cyprian, He that once overcome death for us, always overcomes death in us; you have more with you then against you; God hath given you that which will strengthen you against all, that none of them shall ever separate you from God; this grace will be sufficient for you, this is a sure Antidote against all poison; this is a safe shield against all fiery darts, all the evils that can befall you, will be but the exercise of your faith, to make it more bright and shining, and the trial of your faith, which is a most precious things, 1 Pet. 1. 7. The trial of your faith, says the Apostle, is more precious then gold that perisheth, although it be tried with fire; and this trial will be found to your praise, and honor, and glory at the appearing of Jesus Christ. Observe how the Apostle heaps up words, praise, honor, and glory for the setting out what a blessed thing the very trial of our faith is, showing how all the troubles of the Saints, considering what a principle they have to carry them through, are a greater good unto them, then if they met with none; with what confidence, and courage, may a man resist any opposition, when he knows beforehand, that he hath that which which will quell it, and that all opposition is but for the exercise and trial of his strength; which certainly shall be to his praise, and honor, and glory. Although you think you have no strength, to encounter with such great trials as you are like to meet withal, yet labor to quiet your hearts in the exercise of Faith alone, that will bring in strength enough: whatsoever you think would strengthen you, you shall find it all in the exercise of Faith. That place is very observable, Isaiah 30. 7. Your strength is to sit still: They thought their strength had been in the help of Egypt, as if nothing could help them but Egypt: Nay, saith God, if you would quietly rest your spirits in me, you should have an Egypt: Whatsoever strength you expect from Egypt, you shall have it here: For the word translated strength, is the same that is used in Scripture to signify Egypt, namely, Rahab: and so the sense goes thus; Your Egypt is to sit still: By sitting still, you shall have an Egypt; whatsoever succor you might think to have that way, you shall have it this way. Oh, that we could thus quiet our hearts in the exercise of our Faith, in all our fears.

This were comfort indeed, if we were sure our Faith were right, and such as would carry us through: But how shall we know that?

I answer: First, if your Faith be such as carries your Souls to God, as an universal good, so as you can satisfy yourselves in Him alone; then it is this precious Faith that will do this, that we speak of.

Secondly, if your Faith works a sanctified use of your prosperity; if your Faith can carry you through the temptations of prosperity, it will certainly carry you through the trials of adversity; if Faith can keep you from swelling in prosperity, it will keep you from breaking in adversity.

But especially, in the third place, if your Faith can carry you through spiritual difficulties, it will be much more able to carry you through all outward troubles: I will instance in five spiritual difficulties.

First, if it can enable you to venture your Soul and eternal estate upon the free Grace of God, in the sight and sense of all your own unworthiness. This, many will think, is not so hard a matter; but certainly, there is more difficulty in this work of Faith, then in enabling to bear all the miseries of the world: To do this, when the Soul understands thoroughly what the meaning of sin is, what that breach is, that it hath made between God and it self; when the Soul is truly burdened with it, when it hath the sight of God's infinite holiness, and knows what the consequence of an eternal estate means, and yet for me to venture all, so as, I am lost for ever, if I miscarry here, and that when I have nothing to commend me to God, when he can see no good in me, nothing but that which his Soul loathes and abhors; surely, now to venture upon the free Grace of God, is a most glorious work of Faith: And that Faith that can do this, we need not fear, but it will carry through all outward troubles.

Secondly, if your Faith can keep you in love to holy duties, although you find nothing come in by them: you pray, you hear, you read, you receive Sacraments, and yet you find your hearts as hard, and your corruptions as strong as ever; yet if still you can continue, not only the practice of holy duties, but love unto them, this is a great work of Faith.

The three latter, are Luther's three difficulties of Faith, namely, first, To believe things impossible to reason; secondly, To hope for things that are deferred: and thirdly, To love God, when he shows himself to be an enemy. If Faith can do these things, there is no fear, but it will overcome all outward difficulties that possibly can befall.

CHAP. XVI.

The means to maintain and strengthen our Faith.

LAstly, if Faith be the Grace that carries through all, then it is our wisdom, to labor what we can, to maintain and strengthen our Faith: Let us look especially to that wherein our chief strength lies; let not a Delilah, let not any carnal content get away, no, nor in the least degree abate our strength; let us be sure we look to our Shield, that that be safe and sound. As that Heathen Epaminondas, being dangerously wounded with a Spear, so that he sunk down as one dead; but after coming to himself, he asked if his Target were safe, his chief care was about that: so should ours be about the Shield of our Faith. The Devil labors above all things against us in this; he cares not what men do, so be it their Faith be neglected. Especially therefore labor to strengthen your Faith in these three things.

The first, is the principal and ground of all, namely, The assurance of your interest in the Covenant of Grace, that you are received by God into that free, rich, glorious Covenant of life in Christ; That now you are not to stand or fall, by what is in yourselves, or what comes from you, but by the perfect righteousness of that blessed Mediator, who hath undertaken your Cause with God: doubts and fears, about this, do much weaken the spirits of men, when troubles come upon them.

Secondly, in the assurance of God's fatherly love unto, and care over you, in the sorest and hardest afflictions that can befall you. As it is an argument of much ignorance, to persuade ones self that God loves one, because of present prosperity; so it is exceeding weakness, to call God's love in question, upon the feeling the smart of affliction, to think that none of God's people are afflicted in such a kind as I am; If it were in some other kind, it were not so much, but being thus, I am afraid that God never loved me, and that he hath now quite forsaken me.

Thirdly, in the assurance of the blessed issue of all, that all will be peace and comfort at the last: if Faith be strong in these, it will be able to encounter with all assaults whatsoever: this strengthening of our Faith must be,

First, by much meditation in the covenant of grace, the rich promises, and glorious manifestations of God's goodness in his Word, that so the soul may be acquainted with the promises, and have always a word at hand to relieve it self withal.

Secondly, by keeping conscience clear, that it may speak peace, and encourage us, that it may not upbraid us, that it may not cast fears into us, that it may not cast camps of spirit within us.

Thirdly, take heed of listening to the reasonings of flesh and blood, venture we ourselves wholly upon the word; if we have that, never argue the cause any further. We read of Saint Paul, Gal. 1. 16. that he dared not to consult with flesh and blood, after Christ was once revealed in him, if he had, he had never been able to deny himself, as he did: carnal reasonings are great enemies to Faith, they are the strong holds of Satan, which must be battered down: Prov. 3. 5. Trust in the Lord with all thy heart, and leave not unto thine own understanding. There we see that leaning to ones own understanding, and trusting in God, are opposed one to another.

Fourthly, keep Faith in continual exercise upon all occasions; look up to God in the strength of a promise, for assistance in all things, for sanctifying, for blessing everything unto you; live by Faith in whatsoever you undertake or do, that so when greater trials come, faith may be in a readiness, being always kept active and stirring.

Fifthly, labor much to keep up your converse with God, in his ordinances, in all holy duties, that you may be exercised in them with life and power, that there being a holy sweet familiarity between God and the soul, it may be more able freely, and cheerfully, and confidently to repair unto him in times of trouble, and exercise its Faith upon him, as that God, between whom and the soul, there is daily a sweet intercourse, God letting himself out daily in his love and mercy to the soul, and the souls working up its self, and enlarging it self in love, and delight, and praise to God again.

And when sufferings come, then stir up, and put forth the grace of Faith in the exercise of it, look up to God for strength and assistance, commit yourself and cause wholly to him; plead the promise, plead your call that he hath called you to this; plead the cause that it is his. Master Tyndale in a Letter of his to Master Frith, who was then in prison, hath four expressions of the work of Faith in time of suffering. If you give yourself, cast your self, yield yourself, commit yourself wholly and only to your loving Father, then shall his power be in you, and make you strong, he shall set out his truth by you wonderfully, and work for you above all your heart can imagine.

And observe this rule, labor to strengthen and exercise your Faith, before your heart be too deeply affected with your affliction. We usually have our first and chiefest thoughts upon our Troubles, and spend the strength of our spirits in poring upon them, and tire ourselves in the workings of our unbelieving discontented spirits, giving liberty to the reasonings of our hearts, so that we are sunk before any promise can come to us, we are not able to raise up ourselves, to look at a promise: But our way should be, whatsoever our condition is, first, to endeavor to strengthen our Faith, and then to make our moan to God.

Thus did Ethan, Psal. 89. This Ethan, 1 King. 4. is mentioned as one of the wisest men upon the earth, and he shows his wisdom much in this, that in a time of the great affliction of the Church, he being sensible of it, and about to make his complaint to God of it, yet he begins with raising his and the Churches Faith, in the mercy, and faithfulness, and power of God, before he will make any mention of their calamities; he doth not begin to make his moan for the miseries of the Church till the thirty eighth verse, but all before is nothing but Arguments to raise and strengthen Faith, and to put that forth in the exercise of it.

Thus Moses, Psalm 90. being about to complain of the miseries of God's people, that they were consumed by his anger, and troubled by his wrath, yet begins with the acknowledging of God's goodness, with Arguments to strengthen Faith. Lord thou hast been our dwelling place, in all generations, from everlasting to everlasting, thou art God.

And thus David, Psalm 37. 1. before he begins his complaint, he lays down this conclusion: Truly God is good to Israel, even to such as are of a clean heart.