even in sufferings as the Palme Tree is not onely kept from being bowed downe by weights but it growes higher even whilst weights are upon it Hence lastly where a man is enabled to suffer by a Naturall Conscience onely there one suffering does not prepare for another but the more he suffers the more shye he is of hazzarding himselfe another time the more afraid hee 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 doe another but where the heart is truely gracious as the more such a one does for God he is still the more ready and the more fit to doe further service so the more he suffers for God the more ready hee is to suffer further Wee see by all this what great deceit there is in mans heart even there where there is the least suspition of it wee often thinke our hearts may deceive us in doing but we doe not feare our hearts in suffering let us learne now that deceit lyes closer then wee thought of we had need looke well to our principle in suffering or else wee lose the honour of it That place is observable Mat. 19. 27. 30. Peter tells Christ that hee and the rest of the Disciples were content to forsake all for him Well sayes Christ But many that are first who suffer much for mee yet if they looke not well to their principle if there bee mixture and nature and selfe appeare 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 excellencie upon what wee receive upon what we doe and upon what we suffer that which wee have by Faith is better then that wee have any other way and that which we doe 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 childe when hee was a hundred yeeres 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 wee have doe 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 soule through the hardest things then here is comfort to those who have true Faith you have that which will uphold you which will certainly beare you out and safely and comfortably carry you through all the troubles that you can meet withall in this world When you heare of the many afflictions that Gods people are exercised withall and the many troubles through which we must passe to Heaven be not discouraged you have more then your owne strength It is a notable speech of Cyprian Hee that once overcome death for us alwayes 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 bee sufficient for you this is a sure Antidote against all poyson 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 tryall of your faith which is a most precious things 1 Pet. 1. 7. The tryall of your faith sayes the Apostle is more precious then gold that perisheth although it be tryed with fire and this tryall will be found to your praise and honour and glory at the appearing of Jesus Christ Observe how the Apostle heapes up words praise honour and glory for the setting out what a blessed thing the very tryall of our faith is shewing 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 knowes before-hand that hee hath that which which will quell it and that all opposition is but for the exercise and tryall of his strength which certainely shall be to his prayse and honour and glory Although you thinke you have no strength to encounter with such great tryals as you are like to meet withall yet labour to quiet your hearts in the exercise of Faith alone that wil bring in strength enough whatsoever you thinke would strengthen you you shall finde it all in the exercise of Faith That place is very observable Isay 30. 7. Your strength is to sit still They thought their strength had beene in the helpe of Egypt as if nothing could helpe 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 signifie Egypt namely Rahab and so the sense goes thus Your Egypt is to sit still By sitting still you shall have an Egypt whatsoever succour you might thinke 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 feares This were comfort indeed if wee 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 carryes your Soules to God as an universall good so as you can satisfie your selves in Him alone then it is this precious Faith that will doe this that we speake of Secondly if your Faith workes a sanctified use of your prosperitie if your Faith can carry you through the temptations of prosperitie it will certainely carry you through the tryals of adversitie if Faith can keepe you from swelling in prosperitie it will keepe you from breaking in adversitie But especially in the third place if your Faith can carry you through spirituall difficulties it will be much more able to carry you through all outward troubles I will instance in five spirituall difficulties First if it can enable you to venture your Soule and eternall estate upon the free Grace of God in the sight and sense of all your owne unworthinesse This many will thinke is not so hard a matter but certainely there is more difficultie in this worke of Faith then in enabling to beare all the miseries of the world To doe this when the Soule understands throughly what the meaning of sinne is what that breach
manifestly discerned It is a notable expression of Jerome God would have such stability of faith in us that the things which we beleeve should be more certaine to us then the things wee suffer and the things hoped for should be in more reality with us then things sensible to us these things are now apprehended as reall and certaine things although they bee such things as the Apostle saith Eye hath not seene nor eare heard neither have they entered into the heart of man to conceive yet God hath revealed them to us by his Spirit even that Spirit that searcheth the deepe things of God now there must be something in us to take this revelation of the spirit and that is faith The Spirit reveales them not as notions not as uncertain things and so faith takes them The Spirit of God sayes Luther does not write opinions but assertions in our hearts more certaine then life it selfe and all experiences whatsoever Faith can see into those things that no naturall eye ever saw it can apprehend that which never entred into the heart of man to conceive Saint Paul in the 2 Cor. 4. 18. sayes that the things that are eternall are things not seene and yet sayes that wee looke at things that are not seene though they be things that are not seene yet Saint Paul and other beleevers by the eye of faith could see them as certaine and reall things The things of Christ of grace of Heaven what poore empty notions were they to the soule what uncertaine things before faith came in but faith makes them to bee glorious things faith discovers such reall certaine excellencie in them and is so sure that it is not deceived that it will venture soule and body the losse of all that it will beare any hardship yea it will venture the infinite losse of eternity upon them faith discovers such reality and certainty in these things that now the things of the World that were before onely reall sure excellencies in the eyes of a man now are as fancies and shadowes empty imaginary contentments that have no being no foundation no certainty in them as formerly hath beene shewed Fourthly faith gives the soule an interest in God in Christ in all those glorious things in the Gospel and in the things of eternall life Faith is an appropriating an applying and uniting grace It is a blessed thing to have the sight of God there is much power in it but to see God in his glory as my God to see all the Majesty greatnesse and goodnesse of God as those things that my soule hath an interest in to see how the eternall Counsels of God wrought for mee to make mee happy to see Christ in whom all fulnesse dwels in whom the treasures of all Gods riches are and all those are mine to see Christ comming from the Father for mee to be my Redeemer all this is the worke of faith by the union of it with God in Jesus Christ Faith unites the soule to Christ after another manner then any other grace Love causeth a morall and spirituall union but this causeth a mysticall union other graces cause us to be like to Christ but this makes us be one with Christ and so have interest in what Christ hath interest in What is all the world now to such a soule where is all the bravery of it or the malice and opposition of it The losse of outward things or the enduring of afflictions are great evills to those who have not interest in better but to such as have interest in higher things there is no great matter though they lose lower Fifthly faith discharges the soule of the guilt of sinne and that dreadfull evill that followes upon it It gets a generall acquittance from God a pardon of all sinne and remission of all punishment thereof sealed in the blood of his Sonne The soule being made just by faith is able to live in the middest of many troubles The just by faith shall live so it is to be read not the just shall live by faith but being made just by faith so as to stand just and righteous in the Court of Heaven it now is able to live Faith cleares all betweene God and the soule it may bee there was long humiliation before many prayers made in seeking of this many teares shed many duties performed yet all this could not doe but the guilt lay on still but as soon as faith comes then all is gone and the soule stands righteous in the presence of God and all the breach betweene God and it is made up Being justified by faith wee have peace with God sayes Saint Paul Rom. 5. 1. Now the breach being made up and peace made marke what followes a little after in that Scripture there is not onely ability to beare trouble but to rejoyce in tribulations yea not onely to rejoyce but to glory in tribulations Strike Lord strike sayes Luther for I am absolved from my sinnes Now the soule hath got a greater good then the world can afford and is freed from greater evils then the world can inflict A man that hath beene with the King and gotten his pardon for his life is not troubled though hee lose his glove or handkerchiefe as hee comes out nor though it should prove a rainy day as he returnes home truely the losse of all things in the world to such a soule if it hath faith acting is but as the one and the enduring of all evils is but as the other And besides by this the soule sees it selfe so infinitely engaged to God as it is willing to doe or suffer whatsoever God will have it How readily doth Isaiah offer himselfe to God in service to which much suffering was annexed after God had taken away his sinne When God asked whom hee shall send hee presently answers Here am I Lord send mee It is enough that my sinne is pardoned my soule is saved let mee bee cast into any condition in the World let mee bee imployed in any service I have mercie and happinesse enough CHAP. X. Sixe more particulars wherein the power of faith is seene in taking the heart off from the world and carrying it through all afflictions FIrst Faith makes the future good of spirituall and eternall things to be as present to the soule to worke upon the soule 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 soule with comfort through sufferings for present things are apprehended by the minde more fully work more strongly upō the will and affections then things past or to come if I view a thing afarre off it appeares small to mee and little of what the thing is is conceived by me but if it be brought neere to me I see it to the full bignesse and am better able to judge of the nature
them as if they were made now to us Compare Joshua 1. 5. with Hebrewes 13. 5. God saith to Ioshua I will be with thee I will not faile thee nor forsake thee now in the Hebrewes Saint Paul applyeth it to the beleevers in his time as if it had beene made to them Be content saith he with such things as ye have for hee hath said I will not leave thee nor forsake thee They might have answered where hath God said so hee said it indeede to Ioshua but what is that to us yes all one as if he had spoken to you Vpon 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 owne as if God had but now made it to us in particular So for Gods former dealings with our selves when all sense of Gods mercies faile that God seemes to be as an enemy Faith will fetch life from his former mercies as if they were now present as wee see in David Psal 77. 5 6. I have considered the dayes of old the yeeres of ancient time I call to remembrance my song in the night c. And vers 10. I said this is my infirmity but I will remember the yeeres of the right hand of the most High Hee checkes himselfe for doubting of Gods mercies because of his former mercies and hee recovers himselfe by bringing to minde the former dealings of God with them So Psal 143. 45. Davids spirit was even overwhelmed within him and his heart was desolate yet he recovers himselfe by remembring the dayes of old and by meditating upon Gods former workes Now in this worke of Faith what abundance of strength doth it bring in from all the mercies of God to our fore-fathers from all the promises made to any godly men though never so long since from all Gods former dealings in his goodnesse and makes all these as present to us this must needs wonderfully strengthen the heart to any service or suffering As despaire makes all Gods former dealings in his judgements with others and Gods wayes concerning it selfe as present to fetch terror from them so Faith Gods mercies to fetch comfort and strength from them Secondly Faith is a raising grace it carries the soule on high above sense above reason above the world when Faith is working oh how is the soule raised above the feares and favours of men It is said of Jehosaphat 2 Chron. 17. 6. His heart was lift up in the wayes of God Faith lifts up the heart in the wayes 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 hee was in his enemies hands not long before hee was to suffer which argued a raised spirit to a wonderfull height above the world and above himselfe I care sayes hee for nothing visible or invisible that I might get Christ let fire the crosse the letting out of beasts upon mee 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 soule to slight and to over-looke with a holy contempt whatsoever the world proffers or threatens All things are under us while wee are above our selves and it is onely Faith that empties us of our selves and raises us above our selves Faith raises the soule to converse with high and glorious things with the deepe and eternall counsels of God with the glorious mysteries of the Gospel with communion with God and Jesus Christ with the great things of the Kingdome of Christ with the great things of Heaven and eternall life Men before Faith comes into their soules have poore low spirits busied about meane and contemptible things and therefore every offer of the world prevailes with them and every little danger of suffering any trouble scares them and makes them yeeld 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 truely raised by Faith a princely spirit so Luther calls it to dare to venture losse of estate and life for the Name of Christ to this a Princely spirit is required When Valens the Emperour sent his Officer to Basilius seeking to turne him from the Faith hee first offered him great preferments but Basil rejected them with scorne Offer these things sayes he to children then he threatens him most grievously Basil contemnes all his threatnings Threaten sayes he your purple Gallants that give themselves to their pleasures And Basil in his Homily in Quadraginta Martyres brings them in answering the offers of worldly preferments Why doe 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 appeares by the great things that they did by their Faith vers 33. 34. Through Faith they subdued Kingdomes they stopped the mouthes of Lions and this is observable that working righteousnesse and obtaining the promises are put betweene these two as if these were workes of the same ranke fit to bee joyned with such great things as those were Againe by Faith they quenched the violence of the fire of weake they were made strong they waxed valiant in fight they turned to flight the Armies of the Aliens Certainely Faith is as glorious a grace now as ever it was and if it be put forth it will enable the soule to doe great things The raising of the soule above reason and sense is as great a thing as any of these The Faith of Abraham was most glorious for which hee is stiled the Father of the faithfull and yet the chief for which this is commended is that hee beleeved against hope Rom. 4. 18. When the soule is in some straight it lookes up for helpe and sense sayes it cannot be reason sayes it will never be wicked men say it shall not be yea it may bee God in the wayes of his providence seemes to goe so crosse as if hee would not have it to be yet if Faith have a word for it it sayes it shall be In great difficulties in sore afflictions when God seemes to be angry and to strike in his wrath when there appeares nothing to sense and reason but wrath yet even then Faith hath hold on Gods heart when his hand strikes If Faith by raising the soule above reason and sense can carry it through even such streights as the sense and apprehension of the wrath of God himselfe if it can enable to beare the strokes of God when they appeare 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
is much difference betweene that suffering that a man is carryed 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 himselfe 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 Gods Spirit as some of the Martyrs had but in an ordinary way a gracious heart feares it selfe and dares not venture untill God calls depending more upon Gods call then any strength it hath to carry it through Faith ever lookes 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 selfe True Christian fortitude leades into dangers onely 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 honour his Name by and further his cause except hee may some way come in he regards it not hee is not more sollicitous how the cause of God in other things that concerne not his sufferings prospers howsoever therefore he may speak much of Gods glory in that cause for which hee suffers yet if he be not affected with the glory of God in any other cause that concernes not his particular it is an argument that it is his owne glory rather then Gods that is aimed at 3. Thirdly a proud heart does not strengthen it selfe so much in sufferings with the consolations of God the sweet of the promises as it doth with its owne-selfe-proud thoughts the heart is not taken up so much with the glorious reward of God in Heaven that spirituall and supernaturall glory there as with some present selfe-good here whereas Faith is altogether for spirituall and supernaturall good it carries the soule beyond present things that are onely sutable to nature Fourthly where pride is the principle there is no good got by sufferings the soule doth not thrive under them it doth not grow in grace by them it growes not to a further insight in Gods wayes it growes not more holy more heavenly more savoury in all the wayes of it the lustre and beauty of godlinesse does not encrease upon such a one hee is not more spirituall hee doth not cleave closer to God hee 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 Gods servants a godly mans service prepares him for suffering and his suffering prepares him for service The Church did never shine more bright in holinesse then when it was under the greatest persecution Fifthly where pride is the principle there is not that calmenesse meeknesse quietnesse sweetnesse of spirit in the carriage of the soule in sufferings as where Faith is the principle Pride causes the heart to swell and belke to be boisterous and disquiet to bee fierce and vexing because it is crossed but Faith brings in the Spirit of Jesus Christ and that was a quiet and meeke spirit in sufferings as the sheep before the shearer when he was reviled he reviled not againe 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 sayes Wee see not that humble loftinesse or that lofty humility in any but in the Martyrs of Christ A Christian doth never tread downe Satan so gloriously as when hee 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 bitternesse vexation there God does not rule as the God of peace in that heart Sixthly a proud heart is not sensible of its owne unworthinesse 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 sinne in Hell for ever that yet God will rather call him to suffer for his Names sake where it is from a spirituall principle this will be Seventhly if from vaine-glory then in such kinde of sufferings that will bee reproachfull to him and where there are none to honour him in them there he failes if God call him to som kinde 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 joyne with him to encourage him but every man scornes him in them this will be hard to him yea so hard that he cannot beare it But Faith will carry through these if it be the cause of God it is enough to faith it is able to rejoyce in the midst of all reproaches and all scorne and contempt and filth that the world can cast upon it if that which bee done be acceptable to god a gracious heart thinkes 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 yee take it patiently but if when you doe well and suffer ye take it patiently this is acceptable with God Mark the opposition If it had beene direct it would have beene thus What glory is it if when yee are buffeted yee take it patiently but if you doe 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 hee does not say this is glory but this is acceptable to God and in that hee sayes as much for that is the greatest glory to a gracious heart that any thing that he does or suffers may be acceptable to God let it appeare outwardly never so meane and base Eighthly if it be vaine-glory then greater respect and honour in some other thing will take him off If the honour in another thing be greater then that he hath by his sufferings hee will quickly grow weary of his sufferings and will finde out some distinction or other to winde himselfe out of them Many who have beene taken off this way have suffered much a while but finding it heavie and seeing another way wherein they thinke they might better provide for themselves they have by degrees falne off to it and proved base time-servers to the dishonour of God and their owne everlasting shame Demas suffered a
great spirits but onely godly men Thirdly it argues the power of grace to resist powerfull temptations is powerfull grace It was powerfull grace that enabled Joseph to resist such a temptation as hee had from his Mistresse Luther sayes it was no lesse 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 selfe in the glory and beauty of it unto us the temptation is strong to flesh and bloud Hence wee have so many Caveats in Scripture that when we are full wee should beware that wee forget not God and take heed wee decline not from him then then is the danger when corruption hath matter to feed on yet then to keepe it downe argues strength It is not the worke of a childe to governe 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 Bethleem were so longed for of him so desirable to him yet when hee had it before him and might have drunke of it yet then hee could deny himselfe and refused When Esau looked on the pottage of Jacob and saw it was so red so sutable and pleasing to him that hee must needes have it though it cost him his birth-right hee was not able to deny himselfe 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 powerfull grace they are rejected It is a strong stomacke that can disgest much fat much honey and sweet things that usually clog weake stomackes 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 eate any thing that day when though they being faint for want of meate and yet comming 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 bloud as well as others and they finde the temptation come strongly upon them yet through the assistance of the grace of God they can abstaine this is a great honour to grace and arguing much power in it Fourthly it is a testimony of deare love to the Lord to deny ones selfe 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 centre of the soul when although it hath never so much of the creature to give satisfaction unto it yet it cannot rest but workes 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 centre 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 seeke after God and make much of godlinesse in the times of affliction may argue selfe love but love to God appeares not then As God manifests his love to us in not sparing his owne Sonne for us so wee manifest our love to God in not sparing our dearest contentments for him This God testifies of Abraham hereby hee knew he loved him indeed in that for his sake hee did not spare his onely sonne 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 withdrawes 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 lovelinesse this is true love Love is bountifull it is shewne to purpose when it shewes it selfe able and willing to part with much for the beloved as that love of God should be for ever accounted deare and pretious that shewes mercy to one at that time when hee is most wicked in the height of sinne 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 finde your hearts sweetly working towards him closing with him delighting in him here is love unfained this is love that God will owne and make much of for ever As the Idolatrous Jewes shewed their love to their Idols by plucking off their eare rings and parting with their Jewels and most pretious things they had for the honour of their Idols so doe the true worshippers of God shew their love to him when they doe part with much that is pretious and delightfull to flesh and bloud Fifthly this gives God the glory of all our prosperity which shewes wee acknowledge it to be from him and for him and that wee have it not for our selves but for the setting forth his praise When God gives us much of the creature wee mistake his meaning if we thinke hee gives it us to enjoy as we please for hee gives all to use for himselfe and where this is much acknowledged there God is much glorified if wee mistake not Gods meaning yet at least we forget upon what tearmes wee receive all our comforts from God namely that wee may returne them againe to him they are the words of a Heathen thou forgettest that thou hast received those things speaking of worldly prosperity to returne them againe Sixthly this gives testimony to the world that surely there are wonderfull blessed things that God acquaints the soule withall in the wayes of godlinesse that there is much sweet and contentment to be had in those wayes 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 finde much sweetnesse in Jesus Christ that takes up their hearts and satisfies their soules or else they would never doe as they doe they have found something better then all these things something that the world knowes not of that makes them doe as they doe they would not let goe their hold in these outward things were it not they had found something better If you see a Bee leave a faire flower and sticke upon another you may conclude that she findes most Honey dew in that flower shee most stickes upon So here Gods people would never leave so many faire flowers in the Worlds Garden had they not some other in which they finde most sweetnesse Christ hath his Garden into which he brings his beloved
and there she findes other manner of flowers then any the World hath in which there is sweetnesse of a higher nature even the Honey dew of the choise mercy and goodnesse and blessing of God himselfe if Gods people doe leave the full brests of the World it is because they have found the brests of consolation from which they have suckt other manner of sweetnesse then the brests of the world can afford were it not for some who have had much in the World and yet have denyed themselves for Christ this testimony to the wayes of godlinesse could not have beene given but blessed be God wee have some who doe give this testimony in which God is much honoured and which is their honour likewise Seventhly thus to deny ones selfe is honourable 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 wayes of God who can dny himselfe for God in the midst of the pleasures of prosperity A man that is able to deny himselfe in prosperity will be able to beleeve in adversity if he bee prosperity proofe there is no feare but hee will be adversity proofe too If you read thorow the whole Book of God you shall finde that the pleasures of prosperity have beene the greatest snare few of Gods servants have passed through that condition without dishonour but the estate of adversity hath ever proved most safe seldome any of Gods servants but have beene bettered by it Wee read of Manna Exod. 16. 21. that it was melted with the Sunne 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 usefull to them If a man hath overcome the delights of the World he hath overcome the great hindrance in the wayes of godlinesse the great danger of Apostasie that which causes so many thousands to fall and to forsake God and his blessed wayes such a soule hath got over the great stumbling blocke at which so many stumble and fall and breake 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 hee shall have all things prosperous I will not call him from sinne by affliction There have beene 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 wee any example of any who have denyed themselves in prosperity that ever failed in the times of adversitie Eightly this upbraides those who doe greedily embrace the things of the world and thinke that it is impossible for any to deny themselves in so great delights as they doe enjoy as Balaak wonders that upon offers of such great preferments as hee offered unto Balaam he came not to him hee thought it impossible that there should bee any man in the world that would not bee moved with such an argument as that was So base covetous wretches and ambitious men that love their honours and those that follow after their fleshly pleasures they think all the world are of their minde if they had the like opportunityes they would doe as they doe Nero who was so basely uncleane thought that all men in the world were so too or would be so had they fit opportunities for their uncleannesse Men heare speaking of selfe-deniall but they doe not beleeve there is any such thing in reality they would gladly see the man that can deny himselfe in such things as they injoy if he may have them as freely and as fully as they have now this practise of Gods people convinces them that there are some that can doe those things that they thinke to bee impossible God hath his servants who have done such things who can and will doe them and that willingly and joyfully too with much freedome and chearefulnesse of spirit and blesse 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 honour he hath given them hearts to returne the glory of all to himselfe 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 bee praised their honour 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 esteeme of the Saints First this is a most evident argument that all the good things they have in the world comes from the spirituall favour and love of God to them and this is no small matter there is more sweetnesse in this knowledge of the principle from whence the good things we have doe come then in any thing that they afford of themselves The difference of Iacobs blessing from Esau's is observable Gen. 27. 28. there is Iacobs God give thee the dew of heaven and the fatnesse of the earth Esau's blessing is v. 29. where the dew of heaven and the fatnesse 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 carnall heart cares not so he may have the thing it selfe he does not looke to the principle from whence it comes but the chiefe sweet to a gracious heart is that he can see God the love and mercy of God in all the blessings he enjoyes Now there is no such argument as this to demonstrate Gods love in them outward things are no certaine arguments of the love of God wicked men the objects of Gods hatred may have them as well as the godly but outward blessings with a heart to give God the glory of them doe alwaies come from Gods love in Christ God does oftentimes give the same thing to one out of speciall favour in Christ to another out of a generall 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 Gods eternall love in Iesus Christ this is a mercy peculiar to the chosen of the Lord. Secondly this is an evident signe that God intends to use you in excellent
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 carnall reasonings if the soule bee got above them then it is above the danger of such temptations by that magnanimity that Faith brings into the soule it is prepared to set upon difficult things to endure strong oppositions A beleever is one whom neither poverty nor death nor bonds nor any outward evils can terrifie 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 joyes and delights in the creature in satisfying the flesh the feares of future evils that may come hereafter Faith feares not hunger saith Tertullian If the heart bee sound it will be strong this purging of it makes it sound 2 Tim. 1. 7. God hath not given us the spirit of feare sayes the Apostle but of power of love and a sound minde the spirit of feare is first purged out and then there is a spirit of power and a sound minde where there is a sound minde there is a spirit of power what weakens the body but the unsoundnesse of it If distempered humours be in the body 't is not able to endure any thing a little cold oh how tedious is it to it but when these humours are purged out then it is strong and able to doe or suffer much more That which ill humours are to the body sinne is to the soule which being purged out the soule growes strong to resist temptations and to endure afflictions But further sinne in the soule is not onely as an ill humour to weaken it but it wounds it too now how little can a man doe or suffer with a wounded member It is Faith that heales our wounds by applying the Bloud of Christ to them and so it strengthens Fourthly Faith is a quickning grace it sets all other graces on worke it puts life and activitie into them all I live by the Faith of the Sonne of God sayes Saint Paul and especially it sets love on worke which is a grace exceedingly powerfull Faith workes by love If a mans faith be up all his graces will be so too and if that be downe all other graces are weake and downe with it Gulielmus Parisiensis reports of a Chrystall that it hath such a vertue as when the vertues of other pretious stones are extinct it will revive them againe Faith is such a Chrystall to revive the vertue of all graces When Davids heart was so downe that he chides himselfe so much Psal 43. 5. Why art thou cast down oh my soule he labors to recover himselfe by his Faith still trust in God hee is the health of my countenance and my God Faith brings life and maintaines life in the soule for it hath the most immediate union with Christ and therefore the livelinesse and activity of our graces depends much upon it now where the graces of Gods Spirit are lively and active the allurements and threats of the World cannot much prevaile Fifthly Faith is a mighty prevailing grace with God and with Jesus Christ as it is said of Jacob Gen. 32. 28. hee prevailed with God as a Prince Luther was a man full of faith and it was said of him Hee could doe what hee would Faith sets all Gods Attributes on worke for the good and reliefe of a beleever it stirres as I may so say the arme of an infinite power it opens the sluce that lets out the streames of an infinite mercie and causes an infinite wisdome to be active to finde out wayes to relieve in time of distresses it brings in all the strength and good of the New Covenant when Faith workes Jesus Christ is working to make good all the gracious promises of the Gospel and hee is the Mighty God wonderfull Counsellour the Prince of peace Faith does not strengthen the soule in a way of suffering by its owne strength but by the strength that it bringeth in from Iesus Christ Rev. 12. 11. The Saints overcame by the Blood of the Lambe Oh how willingly and joyfully does the Protector of Faith fight in such servants of his sayes Cyprian It is one thing to have interest in God and Christ and another thing to have them working for good in a speciall manner in particular causes where wee desire helpe and reliefe although it be true that God and Iesus Christ are alwayes working for the good of beleevers in some kind or other but yet when faith lyes still and is not active although wee doe 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 keepe it active and lively and then though we be never so weake in our selves wee set an infinite strength to worke for us Wee have a notable expression of Gods stirring up his strength and wisdome 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 shew himselfe strong for those whose heart is perfect towards him the words are ad roborandum se to strengthen himselfe God strengthens himselfe hee does as it were stirre up all his strength for such And although wee be in the darke and know not how to order our steps and to discover the subtilties of temptation yet there is an infinite wisdome working for us and although we be never so unworthy and vile yet wee have an infinite mercy whose bowels yerne towards us and will not suffer any evill to befall us yea the more weake and succourlesse wee are in our selves if the sense of it stirres up faith to set God on work for us wee are strong by our weaknesse not onely of weake are made strong but by being weake are made strong It is said of the Church of Philadelphia Rev. 3. 8. that it had a little strength and yet it kept Gods Word and had not denyed his Name Although we have but a little strength yet if wee have faith to set Gods strength on worke wee shall keep Gods Word and not deny his Name Hence in the sixt place from all these it followes that faith is an overcomming grace this is the victory that overcommeth the world even our faith saith Saint John Epistle 1 chap. 5. v. 4. In this victorie there are three things First there is a conquering of the assaults of the world so as they can doe us no hurt bnt wee are able to repell 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 victorie where the enemies doe not onely resist and breake
reade Luke 16. 14. when Christ had preached against covetousnesse those who were rich and covetous derided him The word is in the originall they blowed their nose at him manifesting their scorning at what hee said as if they should have said hee may talke what he vvill but if he had riches himselfe I vvarrant you hee vvould delight in them as vvell as any if hee savv hovv to come by them hee vvould bee as greedy as any after them And thus certainely doe men who are in honour thinke of all that speake lightly of their honours and so those that enjoy the svveet of pleasures As on the one side those vvho are in afflictions and have their spirits sinke under them they thinke vvithin themselves let men talke vvhat they vvill if they felt vvhat I doe their spirits vvould sinke as much as mine so on the other side they vvho enjoy the svveet of prosperity they thinke let men say vvhat they vvill if they had vvhat vvee have they vvould prize it and delight in it as much as vve Here then is the true and reall honour when a man is in the height and top of all prosperity yet then hee can be above all then he can trample upou all It was thus with Moses it was thus with Daniel it hath beene thus in many worthies of the Lord. Vincentius reports of one Eustochius whom Trajane had sent against the Barbarians and he having got the victory returned home the Emperour being joyfull goes to meete him and brings him in gloriously to the citie now was a time for Eustochius to enjoy the favour of the Emperour and what hee could desire but at this time this very day refusing to sacrifice with the Emperour unto Apollo he suffers the martyrdome of himselfe his wife and children even now denyes all his present pompe and glory for Christ God hath still choise spirits in the world that can doe this and certainely there is a great deale of glory in it CHAP. V. It is a speciall 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 appeares 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 Iewish writers tell us that in Solomons time when the Iewes prospered in all worldly felicity then they were carefull how they entertained Proselytes because many would be comming then upon worldly respects to joyne with them but to professe religion when it requires the losse of all outward comforts and that at those times when the sweetnesse of them is most enjoyed this is some thing like to professe the truth while we may live upō it this argues no truth but to professe it when it must live upon us upon our honours 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 evill of sinne through all outward glory respect and contentment in this world when it may bee enjoyed to the full this is much surely here is truth here is a piercing eye that is inlightned and quickned by the spirit of God It was a true signe that those nobles of Israel wee reade of in the 2 King 9. 33. were of Iehues side when they cast downe Jezabel who had painted her face so when the world comes with her painted face in her pompe and glory yet when God saies who is on my side then to throw downe this painted Jezabel to the ground to the doggs to licke up her blood here is a true argument that we are on Gods side David shewed his true thankefulnesse when hee would not offer unto God that which cost him nothing but would have the testimony of his thankefulnesse 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 ragge 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. Psalme 3. v. where it is said through the greatnesse of thy power shall thy enemies submit unto thee in the originall it is they shall lye unto thee and so it is translated by Arian Montanus and some others noting hereby that a forced submission to God is seldome in truth Secondly it argues the excellency of grace that it raises and greatens mens 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 soule many poore spirited men are below them and looke up to them as great matters and thinke oh how happie should they bee if they could attaine to them they blesse them who have got up to them but grace is of an elevating nature and it manifests it selfe to bee from on high even from heaven from the God of heaven who is infinitely above the heavens and it raiseth the soule to God himselfe so that not onely the things of the earth but even heaven it selfe would appeare but a poore low meane thing beneath the dignity of a soule made partaker of the divine nature were it not that the glorious presence of God were there As it argues the exceeding greatnes of the heavens that all the earth is but as a point to them all the huge great mountaines and vast circumference of the earth is as nothing in comparison of them so when all the honours 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 worke of grace enlarging the heart of a man God brings it himselfe as an argument of his owne greatnesse 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 soule but as a little dust looked at as having but a drop of comfort in them farre from affording any good draught of comfort to quench the thirst of it no it must have the ocean of all comfort to drinke on even God himselfe no lesse then an infinite ocean of blessednesse will serve the turne for it to be satisfied withall and this argues a spirit great indeed and the truth is let men think what they will yet it is most certaine there are no men in the world of