b Mat. 10.25 Christ himself drank of the brook in the way c Psal 110.7 and all his followers must drink of the same cup that he drank of But though this hath been the Lot of all Believers yet the dreggs of this cup have been usually prepared for the Dispensers of Gods Word d Mat. 20.23 the Standard-bearers of this bloody band as if to Preach were nothing else but to stir up the rage of men e Luther There is no rank or sort of men that hath been exposed to so much contempt and suffering If I were saith Jerome a Basket-maker or a Garland-weaver or any low Trade that would make me sweat for the bread I eat no man would maligne me no man would traduce me but now I give my self to the study and interpretation of Scripture now I am a Preacher a Writer I am blotted with the obloquies of men As long as Christ was working at his Fathers Trade and was employed as Justin Martyr expresseth it in making Beadsteads and Ploughs f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man opposed him but when he was Baptized and went out to preach the Gospel presently he is tempted by Satan and persecuted by wicked men as long as the Apostles were mending their Nets and following their fishing trade none troubled them but when of fishers they were made fishers of men they are forthwith made a spectacle to the world and Angels and men and so the Apostle expresseth it verse 11. We which live are alwaies delivered to death for Jesus sake there were but few of them left alive but were by the rage of Tyrants put to cruel deaths those that survived though they had not yet resisted unto blood yet daily expected when they should be offered up as a bloody sacrifice and were at present under great sufferings bearing about in their bodies the dying of the Lord Jesus ver 10. But did they hereupon repent of their engaging in the work of the Lord or sink down under discouragement and dispondency of Spirit Nothing less ver 16. for which cause we faint not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth to shrink back as cowards in warre to sink down as a Porter under an overheavy burden As one man by the help of an Engine is able to lift up a heavy weight which ten or twenty men might in vain attempt by their own strength so the Apostles went chearfully under that pressure of Affliction which would have sunk the stoutest spirits not supported by Divine Grace For which cause we faint not if you would know for what cause what it was that supported them there are two causes rendred one respecting the Corinthians to whom he writes that is partly laid down ver 12. So then death worketh in us but life in you we dye that you might live by our death we suffer that you may be strengthned by our sufferings and partly verse 15. All things are for your sakes all the streights we are put to turn to your advantage if we dye it is to confirm you by our sufferings if God shall deliver us and restore us again to you it is for his glory and your good that the abundant grace might by the thanksgiving of many redound to the Glory of God and that is one cause why he fainted not he counted not his life dear to him so as he might be helpful to their Faith The other cause respects the Apostles themselves their great sufferings made both for their present spiritual good and for their future happiness 1. Their present Spiritual Good The cold Blasts of Persecution beating upon the outward Man by a Spiritual Antiperistasis augmented the Heat of Grace within for which cause we faint not for though our outward man perish yet the inward man is renewed day by day He was three times beaten with Rods five times received he forty stripes save one * 2 Cor. 11.24 c. But as they say the Bear is made fat with blows and the Ass battens with pricking and beating so it was in a spiritual sense with our Apostle he was once stoned but †Per tot lapides petrae conjungitur â—â—i by those stones he was knocked nearer to Christ the corner-stone he thrice suffered shipwrack but like Noah's Ark was lifted up nearer to Heaven by those floods of great waters he was in Journeyings often but every time his salvation was nearer than before 2. Their future happiness verse 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory For Affliction there is Glory for light affliction a weight an exceeding a far more exceeding weight for short affliction that lasts but for a moment an eternal weight of Glory And this it was they had chiefly in their eye so in this Verse While we look not at the things which are seen but at the things which are not seen Things seen and not seen are I conceive the same with what elsewhere he calleth things present and things to come a 1 Cor. 3.22 and things above and things on the earth b Colos 3.1 and things of the life that now is and of that which is to come c 1 Tim. 4.8 and so the Apostle explaineth himself in the following words the things that are seen are temporal but the things that are not seen are eternal The whole Verse falleth under a twofold Consideration 1. Relative as they are a Reason why they fainted not under their present troubles as Moses chose rather to suffer affliction with the People of God than to enjoy the pleasures of sin because he had an eye to the recompence of reward 1 Heb. 11.25 26. and our Saviour Christ for the joy that was set before him endured the Cross and despised the shame 2 Heb. 12.2 so the Apostles having their eye upon things invisible and eternal made light of all their present Sufferings and Persecutions 2. Absolute and so they shew what the Apostles made their Aim and End that is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to look as the Archer doth at the Mark he shooteth at There were some things they made their great business which was the mark they shot at the great End they propounded to themselves and what they were is first specified then more fully explained First Specified and that 1. Negatively what they look'd not at things seen 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this Life which are things visible to the eye 4 Objecta sensibilia 2. Affirmatively shewing what were those things which they made the matter of their choice the great objects of their desires and endeavours things not seen 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of another Life which are objects of faith and not of sense things not visible to these fleshly eyes onely apprehended by faith which is the evidence of things not
for us a far more exceeding and eternal weight of glory And partly in this verse while we look not at things which are seen but at things not seen for the things which are seen are temporal but the things which are not seen are eternal No suffering seemeth great to him who hath his mind taken up with the greatness of Eternity We read of some Martyrs that they have endured great sufferings without any sensible feeling of their sufferings as that young Child in Josephus who when his flesh was pulled in pieces with Pincers by the command of Antiochus said with a smiling countenance Tyrant Thou losest time where are those smarting Pains with which thou threatnedst me make me to shrink and cry out if thou canst and Bainam an English Martyr when the fire was flaming about him said You Papists talk of Miracles behold here a miracle I feel no more pain than if I were in a bed of Down it is as sweet to me as a bed of Roses Surely their strength was not the strength of stones nor their flesh as brass that they should not be sensible of so great sufferings only they were so much in Heaven now they were going to Heaven that they endured pains as it were without pain and sufferings without feeling of their sufferings Others again though sensible of their torments yet endured them with unspeakable courage and alacrity Laurence when his body was roasted upon a burning Gridiron cryed out This side is roasted enough turn the other Marcus of Arethusa when his body was anointed with honey and hung up aloft in a Basket to be stung by Wasps and Bees looked down saying I am advanced despising you that are below And when we see weak feeble creatures defying their torments conquering in the midst of suffering when we hear them expressing the greatest joy in the mâ—dst of their greatest suff rings singing in Prison as Paul and Silas did kissing the Stake as Henry Voes did clapping their hands when they were half consumed with fire as Hawkes did blessing God that ever they were born to see that day as John Noyes did calling their execution-day Their wedding Day as Bishop Ridley did We cannot but think there was something more than ordinary that did thus raise their Spirits and questionless this was it chiefly they had an eye to the Recompence of the reward the consideration of those eternal joyes they were now entring on did so ravish their hearts and transport their thoughts that all their sufferings seemed light and easie to them Tertullian saith the foot feeleth nothing on earth when the mind is in Heaven and as this sweetens sufferings so all other troubles Jerome thus comforted the Hermite that was sad with his being alone in the Wilderness Think of Heaven and so long thou wilt not think thy self in a Desart It is reported of Olympius who lived Cloystered up in a Monastery near Jordan that his mind was so fixed on Eternity that he had scarce any sense and feeling of any temporal miseries It hapned on a time that a certain religious man went to visit him and finding him cloystered up in a dark Cell which he thought un-inhabitable by reason of heat and swarmes of gnats and flies and asking him how he could endure to live in such a place he answered All this is but a light matter that I may escape eternal Torments I can endure the stinging of Gnats that I might not endure the stinging of Conscience and the gnawing of that worm that never dyes this heat thou thinkest grievous I can easily endure when I think of the eternal fire of Hell these sufferings are but short but the sufferings of Hell are eternal And as all present sufferings are light in comparison of everlasting torments so if we think further of the eternal joyes of Heaven this will make them seem more light I reckon saith the Apostle That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed (y) Rom. 8 18. He puts as it were into one ballance the afflictions of this life and in the other the blessedness of Heaven and having weighed both concludeth that there is no reckoning to be made of the one in comparison of the other Chrysostome writing to Stagirius to comfort him against the troubles he met with bespeaketh him in this manner If thou wert elected King of some flourishing Kingdom and wert now going to the Imperial City to be invested with the Regal dignity though as then wert passing through the Suburbs thou shouldst meet with some dirty way or have some light affront put upon thee by some Passenger wouldst thou not easily pass by this and hasten with joy to the Coronation Our abode in this life is but like passing through the Suburbs if we hope for an immortal Crown in Heaven we should make light of whatsoever troubles here befall us imitating that great Captain of our Salvation who for the joy that was set before him endured the Cross and despised the shame (z) Heb. 12 2. It was the Counsel an old Monk gave to a young Novice entring into that Order If thou wouldst be perfect thou must be like the Ass of this Monastery which when he is laden repineth not when beaten kicketh not when driven goeth whither the Driver would have him so saith he it must be with thee and so it would be vvith us if vve had our minds seriously fixed upon Eternity What Chrysostome speaketh of wicked men vvhom he calleth the Devils Hackneys [a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvho go through thick and thin through fair vveather and foul vveather stick at nothing the Devil puts them upon vvould be verified in us in reference to God we would be willing both to do and suffer what God would have us no trouble would appear grievous no state and condition of life seem amiss in which God disposeth of us It is reported of a Jewish Rabbin that whatsoever befell him he would say It is good if any cross accident came it is good if any trouble befel him it is good also if a second a third cross this is good also for which cause he was called Rabbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also I have read of a religious man who being in a great strait and not knowing what to do wrote down all the Letters-of the Alphabet in a paper and spread them open before God saying Lord here are Letters and letters make words and words signifie things do thou put them togeth r and make of them what thou pleasest it would be so with us in some measure if we looked as the Apostles did at things Eternal we would in these temporal things refer our selves to God we would be willing to be what God would have us to be and have what God would have us to have and suffer what God would have us to suffer 6. It would have a powerful influence upon whatsoever
grim face of Death cannot awaken them it will be certainly thus with them soon after death Bellarmine telleth of a wordly wretch whom he went to visit upon his death-bed who when he exhorted him to make provision for another world answered him (u) De ante bene moriendi l. 2. c. 11. Sir I have much desired to speak with you but it is not for my self but in behalf of my wife and children for my self I am going to Hell neither is there any thing that I would desire in my own behalf and this he spake saith he with such composedness of mind as if he had spoken of going but to the next Town or Village vile brute who could be so apprehensive of his going to Hell and be no more affected with it could a man have spoken with this stupid set after he had been some time in Hell do we think he would have made as light of it as he did then Certainly if fear will not work upon men feeling will It is said of Dives (w) Luke 16.23 That in Hell he lift up his eyes being in torments and saw Abraham afar off He who all his life time scarce ever looked upward toward Heaven yet being in Hell-torments he lift up his eyes the most stupid conscience will then be awakened they who now will not see shall then see and be confounded in the latter daies they shall consider it (x) Jer. 30.24 Oh how happy a thing were it if men were of the same mind now that they will be of then that they would be perswaded to do that now which afterward they will most passionately wish they had done that they would but do that in time which all the world would be glad to do when it is too late On the other side how sad is it that men should never consider this till they be awakened by everlasting burnings Parisiensis calleth such the Batts of Faith as Batts do not look forth till the Sun be down so it is with such Austin compareth them to them who awake out of a Lethargy and fall into a Phrensie they awake out of a dead Lethargy of stupid carelesness and fall into the Phrensie of honour and everlasting despair to conclude this particuâ—ar seeing there is no man whatsoever but will one time or other approve of this course it should be our care now to set about it to do that in time which we will wish we had done when it will be too late 3. Consider that wisdom is in nothing so much seen as in this There is saith the Philosopher a wisdom in some particular as when men are wise in their own professions and wisdom in general (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when men are wise about their chief good by how much greater the good is we aim at the greater is the wisdom that is shewed in the attaining it Eternal happiness being the chief good wisdom is mainly seen in securing that to our selves There are three things in which true wisdom consists first to propound to our selves the chief good the right end which is Eternal blessedness Secondly to pitch upon the right means conducing to this end Thirdly to arm our selves against those difficulties which might hinder us in the attaining it as we act in this such we will appear to be at last if we be such as make seasonable provision for our everlasting condition we will appear to be wise men indeed but if after all our cares and plottings for other things we shall have neglected this we shall shew our selves the greatest fools it was for this cause that God calleth the rich man Fool a he was wise enough for the world he knew how to get it he ordered his business so that his ground brought forth plentifully when he had it he knew how to keep it he resolved to pull down his barns and build greater he knew likewise how to enjoy the comfort of it Thou hast goods laid up for many years take thine ease eat drink and be merry but because all his wisdom extended only to these things making no provision for his future estate God calleth him Fool Thou Fool this night shall thy soul be required of thee and then adds so is he that layeth up treasure for himself and is not rich toward God that is careful about things temporal but makes no provision for things Eternal we use to look upon them as unwise men who have only from hand to mouth who look only for a present supply but take no care for their future subsistence such are we if all our care be limited to this short life without providing for our future estate certainly they only are truly wise who are wise unto Salvation such as are wise for other things and regardless of this will at last appear to be the greatest fools He that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool (b) Jer. 17.11 He that maketh it his great business to get riches and so as he may get them careth not whether it be by right or wrong shall not only lose them when he hath most need of them but shall have beside the imputation of a fool though as the Psalmist saith of such men Whiles he lived he blâ—ssed his soul and other men praise him thinking he doth well unto himself yet this his way is his folly (c) Psal 49.13 18. and this his folly will at last appear to all men at the end of his days he shall be a fool he was a fool before in the opinion of God and all good men but then he will appear so both to all others and to himself likewise he will then say what a fool was I to pamper a vile body and neglect a precious soul to take so much care about a short temporal life and make no provision for my everlasting condition 4. Things Eternal are worth the securing and worth all the pains we can take in securing of them The Psalmist speaketh of them by way of admiration [d] Psalm 31.19 Oh how great is thy goodness which thou hast laid up for them that fear thee The Apostle saith Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him [e] 1 Cor. 2.9 What one saith of Venice that he that never saw it will not believe and he that hath stayed there but a while cannot know the stateliness of it may be more fitly spoken of Heaven we cannot comprehend it till we are comprehended by it It doth not yet appear what we shall be [f] 1 John 3.2 The best way to help our thoughts in conceiving of it is to represent it to our selves by those descriptions and comparative expressions by those particular good things the Scripture sets it out by As when a Mother saith Anselm giveth a great
yet they are materially good in regard of the matter accepted of him though doing these Duties be not a degree in the thing ye it is a degree to it though in the state they were it is not available to Salvation yet b this a man renders himself more c pable of Salvation and presents himself as a subject more fit for God to work on though I cannot say with the Romanists that he who improves his natural abilitâ—es doth out of congruity merit justifying and saving Grace or that God hath absolutely bound himself upon the exerting and putting forth of these natural abilities to bestow supernatural Graces because that of our Saviour To him that hath shall be given is to be understood in the same kind yet certainly God is never wanting to those who are not wanting to themselves the Apostle saith that God will have all men to be saved (e) 1 Tim. 2.3 As a King really willeth and desireth the welfare of all his loyal Subjects though not with that degree of willingness that he doth the welfare of some special Favourite whom he raiseth to great preferment in like manner though God doth not will the Salvation of all with that degree of willingness that he doth the Elect yet he willeth it with a true and real will though not with an absolute efficacious will and resolution as a thing which he absolutely resolveth shall come to pass as he doth the Salvation of his Elect yet he doth it with a conditional will if they will come up to the terms of the Gospel though he doth not deal with all men in a Covenant of Grace yet he dealeth with all in a Covenant of righteousness if I may so term it if they do well they shall be accepted if they believe and repent they shall be saved and he bestoweth upon them many means and helps to this end no man shall have any cause to plead at the last day I knew thou wert a hard Master reaping where thou hast noâ— sown I was not wanting in using the Mean but thou wert wanting in giving a Blessing I did what I could on my part but thou failedst on thy part no God will silence any such plea as he did with that unprofitable servant Why didst thou not put out my money to the Exchangers Why didst thou not improve that power I gave thee God will then make it appear that every mans destruction is of himself that God would have healed Babylon but she would not be healed that he would have gathered men as the Hen doth her Chickens but they would not Seeing then Gods bowels are not straitned to us let not us be straitned in our own bowels let us carefuly use the means God hath appointed improve those talents put forth that power he hath given us it is in vain to expect God should help us unless we help our selves as we can do nothing without Gods assistance so God ordinarily will do nothing without our co-operation 3. We should carefully observe and improve those seasons and opportunities which God puts into our hands though the whole time of life be given us to make provision for Eternity yet there are some particular seasons when this may best be done some certain articles of time when God maketh more immediat offers of Eternal happiness As 1. When we find some more than ordinary impulse to seek God in some duty of his own appointment sometimes when our thoughts are taken up with other things we find a motion darted into our minds to seek God by prayer or some other duty and many times one motion after another and when God thus provokes us to seek him it is a sign that is a time when God is willing to be found of us When God bad Moses come up into the Mount to him it was an argument he would meet him when he came there When Christ told his Disciples Behold I go before you into Galilee there shall you see me the Disciples going found as he had said In like manner when God prompts us into his presence it is a good argument we may then prevail with him 2. When God prepareth the heart and puts it into a frame and temper in some measure suitable to the duty as when there is wrought in us an aweful apprehension of the Majesty and holiness of that God before whom we come alively sence of our own unworthiness to come into his presence a serious consideration of the solemnity of the duty we are about an earnest desire to meet God in the way of his own appointments when God is pleased to work up our hearts into such a frame these preparations are not in vain Thou wilt prepare their heart thou wilt cause thine ear to hear Psal 10.17 3. When God is pleased to enlarge the heart and vouchsafe a special assistance in the duty when a man stirreth up himself to take hold of God and continueth wrestling with God by a holy importunity He shall approach to me for who is this that engageth his heart to approach unto me (i) Jer. 30.21 and let him take hold of my strength that he may make peace with me (k) Isa 27.5 and he shall make peace with me 4. When the hearts of Gods Ministers are enlarged when those goads nails given from one Shepherd are powerfully fastned upon the the conscience by the Masters of the Assemblies When Christ was teaching it is said The power of God was present to heal It holds true in regard of spiritual healing (l) Luk. 5.17 when the Word is powerfully preached God whose way is in the Sanctuary whose Walk is in the midst of the golden Candlesticks is then more specially present to make his word effectual We then as workers together with him beseech you that ye receive not the grace of God in vain then followeth Behold now is the accepted time now is the day of Salvation (m) 2 Cor. 6.1 5. When there is wrought in the heart some remorse for sin When John Baptist preached in the Wilderness of Judea the people went out to him and were baptised of him in Jordan confessing their sins and then he tells them Now also is the Axe laid to the root of the tree (n) Mat. 3.10 6. When there are stirred up in the soul some desires after grace and Salvation Hoe every one that thirsteth come ye to the waters then Seek ye the Lord while he may be found call upon while he is near (o) Isa 55.1 7. When God by threatning or inflicting some great judgment doth awaken and terrifie the Conscience Thus the Prophet having threatned a sore judgment he adds Therefore now also saith the Lord turn to me with all your heart c. (p) Joel 2.12 8. The time of sickness when a man cometh to apprehend he must die forthwith enter upon his eternal condition Tully observeth when men draw near to death then they begin to think of Vertue and
to repent deeply of those Sins and offences they before committed Beza saith That God laid the foundation of his spiritual health in a violent sickness that befel him at Paris 9. After some great Mercy conferred or some great deliverance vouchsafed which is apt to put the heart into a melting frame when the Angel minded the people of Gods mercies to them how ill they had requited him they wept abundantly (s) Eccl. 8.6 These and the like are the particular times when God works more close with man to bring back his soul from the pit to be enlightned with the light of the living but here is the great misery men that are careful to take the proper seasons in all other things yet in this which most concerns them are more inobservant than the Stork Crane other brutish creatures and this is the great cause of the miâ—carriage of many thousands of souls because to every purpose there is a time and judgment therefore the misery of man is great upon him (r) Judg. 2. It holds true in the miseries that befal men in this life because there is a nick of opportunity when every thing may best be done with most advantage and sometimes when it must be done or not done at a I men many times want judgment to discern this time this is the great cause of those evils that befal the sons of men Esau lost the blessing for want of coming a little sooner Saul lost his Kingdom for want of staying a little longer and as in the things of this life mens not timing things aright is the cause why they miscarry in their undertakings so it is more especially in spirituals because there are some particular seasons and articles of time when God draws more near to men and makes more immediate offers of mercy and salvation and men will not know the time of their visitation hence it comes to pass that the misery of men is great upon them this is that that sets open the flood-gates of damnation that makes Hell to enlarge it self and svvallovv innumerable Souls there is no one sin I think I may say not all sins put together that is the cause of the damnation of so many under Gospel-light as this one sin there are few who live under Gospel-dispensations but are convinced of the necessity of making provision for their eternal condition and have many purposes and resolutions to do it only they will not take Gods time they put it off and think it will be time enough afterward and this is that fatal Rock where millions of Souls dash themselves in pieces that great stumbling-block at which innumerable men stumble and fall and perish everlastingly Could we lay our ears to Hell hear the cries and complaints of those poor tormented creatures I doubt not but we might hear them crying out against this Sin as the chief cause of their perishing if therefore our Souls our Salvation our everlasting welfare be precious to us take heed of neglecting those seasons and opportunities which being once past can never be recalled again but let us in this our day know the things that belong to our peace Yet further though at these and the like times God worketh with men yet we may probably conceive that there may be sometimes one particular time when God above others draweth more near in this kind To every thing there is a season and a time to every purpose under Heaven There is a particular season when every thing may be best done and sometimes must be done then or not at all When Elisha desired that a double portion of Elijah's spirit might be given him Elijah answered Thou hast aâ—ked a hard thing nevertheless if thou see me when I am taken from thee it shall be so unto thee but if not it shall not be so Elisha being with him and seeing him when he was caught up had accordingly a double portion of his spirit whereas had he missed that time he had likewise missed of what he desired Some have observed that there are few meÌ„ but some one time or other in their life have an opportunity put into their hand for advantaging themselves in regard of their outward condition in the world some one opportunity more conducing therunto than they have all their lives beside and if this be neglected many times they never meet with the like again Samuel appointed Saul to tarry seven dayes he tarried six and part of the seventh Samuel not coming he forced himself and offered a Burnt-offering the Text saith As soon as he had made an end of offering Samuel came and tells him he had done foolishly for now would God have established his Kingdom upon Israel but now he tells him his Kingdom should not continue (u) 1 Sam. 13. When the people met to crown Rehoboam had he then spake good words to them as his old Counsellors advised they would have served him for ever but speaking harshly ten Tribes revolted from him he could never after regain that opportunity he then had of settling himself It is probable it may be thus with some in regard of their spiritual condition Christ telleth the young man that he was not far off from the Kingdom of God but he being unwilling to comply with Christs terms went away and we do not read that he ever came to Christ after When Paul reasoned of Righteousness Temperance and judgment to come Felix trembled but put him off at present go thy way for this time when I have a convenient season I will call for thee but we do not find that ever that season came So Agrippa tells Paul Almost thou perswadest me to be a Christian within a little (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but having thus spoken he rose up and it is likely was never after in so good a frame some upon the hearing of a powerful convincing Sermon others in the time of some great sickness much bewail their former neglects and take up strong resolutions for the future so as at present they seem not far off from the Kingdom of Heaven yet afterward repent of their very repentance and neglecting to improve this opportunity it may be feared of some that they never have the like again Some say the Panther never bringeth forth but once and the reason is because when the young ones gather strength they struggle to get more liberty and with their nailes tear the film or bag in which they are inclosed which putting the Dam to pain she casts them out while they are yet blind and deformed and the bag being torn she is uncapable of bearing after Thus many when they are under the pangs of the new birth which might if well managed be a happy preparative for forming Christ in their Souls yet growing impatient of these workings and stirrings of Conscience and not willing to stay long enough in the place of breaking forth of Children they either
done all we can instead of seeing our selves we should see God in all our Duties and look upon all we do as Gods work in us The Ciens doth not bring forth fruit by any virtue of its own but by virtue of the stock into which it is ingrafted Without me saith Christ ye can do nothing if Austin in the Agonies of his first Conversion heard as he thought a voice speaking to him Do you stand in your self and do you not stand (d) â—n te fras non stas It was to let him know in his own strength If Catharine of Sienna labouring under temptations and begging Christs help had as is reported this Answer returned I am what I am thou art what thou art not It was to make her sensible that she was nothing in her self what she was she was in by Christ the promise of the Kingdom of Heaven is made to the poor in Spirit (e) Mat. 5. Such as know they are nothing have nothing deserve nothing can do nothing of themselves we must be emptied of our selves if we would receive of Christs fulness we must be nothing in our selves if we would have have Christ to be all in all to us when we have done all we can we must deny our selves and ascribe all to free grace When Joab had overcome Rabbah he sent to David to come and take it lest if he took it it were called after his Name (f) 2 Sam. 12.28 When we have performed Duties in the best manner we should be willing that God have the glory of all When David and the People offered liberally and willingly toward the Building of the Temple David ascribeth all to God Who am I and what iâ— my People that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee (g) 1 Chron. 29.14 Paul whom Austine for this cause calleth the best Child of Grace the faithfullest Servant of his Lord whatsoever he was or had or did he ascribeth all to free grace he was in nothing behind the chiefest of the Apostles yet confesses he is nothing (h) 2 Cor. 12.11 He was what he was eminent for grace yet what he was he was by grace By the grace of God I am what I am (i) 1 Cor. 15.10 he lived yet not he but Christ lived in him (k) Gal. 2.20 he laboured abundantly yet not he but the grace of God which was with him He was able to do all things but through Christs strengthning him (k) Gal. 2.20 When we do no evil we do our own as Christ saith of the Devil (l) Phil. 4.13 (l) John 8. we walk as mens they like men have transgressed the Covenant (m) Hos 6.7 But if we do any thing that is good it is from God who worketh all our wâ—rks in us as therefore of him and through him so to him are all things 2. We must take heed of relying upon them Luther saith We must take heed not only of our sins but of our good Works n Duties can never have too much diligence used about them nor too little confidence placed in them they are good helps but bad Saviours it is necessary we â—o them but it is dangerous to rely upon them John Knox lying upon his Death-bed passed over the last night of his Life with many sighs and groans being asked What was the cause of his trouble He answered that he had in his life-time gone thorow many Combats endured many buffettings of Satan but now theroaring Lion set more strongly upon him before the Devil had set his sins before him and tempted him to despair and sought to work upon him by worldly allurements but now he went another way seeking to perswade him that Eternal Life was but a due Reward for the great pains and labours he had taken in the Church of God and this he looked uppon as the most dangerous temptation if the Devil cannot diswade us from performing Duties he will perswade us all he can to rely upon them and this will as much gratifie Satan and as certainly ruine our Souls as if we wholly neglected them when we have done all we are able we must say We are unprofitable Servants Rollocke when some minded him upon his Death-bed of his great Service he had done in the Church He replied I abhor my Rectorship of the University my Reader-ship of Divinity my Pastor-ship of Edenborough and all I have done that I might be found in Christ not having on mine own Righteousness And at another time There is nothing of mine which I do not account as dung that I might win Christ And again I have nothing to glory in but the merits of Christ all other things I count losse 6. We should labour for those Graces which entitle to eternal happiness I shall name only some as 1 Knowledg This is eternal to life to know thee the only true God and Jesus Christ whom thou hast sent (p) John 17.3 Though the Valentinian Hereticks had knowledg in too high estimation when they ascribed all to it affirming that as ignorance made us subject to all misery so the restauration of the inward-man must needs belong to knowledg only yet what some Philosophers said of Light that all the influences of the Sun and Stars are by light transmitted to this inferiour world so the light of Knowledg is that Conduit-pipe by which the several Graces God worketh are conveyed into the Soul as in the first-Creation light was the first thing God made so in the new Creation Josephus saith that Judas Maccabeus going about to repair the Temple and purge out the reliques of Idolatry began with the Lights placed a Light upon the golden Candlestick and ordained a Feast which they called Lights (p) John 17.3 Thus when God purifieth the heart (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes it a Temple for himself He first setteth up the light of knowledg in the Soul without this we can never hope to be made partakers of the inheritance of the Saints in light When Hamans face was covered death followed when men live in a land of Light and yet have the things of their peace hid from their eyes it is a sad Prognostick of their everlasting miscarriage If our Gospel be hid it is hid to them that are lost (r) 2 Cor. 4.3 2. Godly sorrow which worketh repentance to Salvation not to be repented of (s) 2 Cor. 7.10 If any thinks he hath no sin I would say to him as Constantine of Acesius the Novatean Let him make new Ladders to climbe up to Heaven by but if we have sinned there is no other way than by godly sorrow sin must be purged either by water or by fire saith Guericus if the water of Repentance doth not here wash away our sins Hell-fire will afterward burn our souls 3 Faith which the Apostle